web analytics
June 30, 2015 / 13 Tammuz, 5775
At a Glance
Judaism
Sponsored Post


Home » Judaism » Parsha »

How Much Marror Must One Eat?


Taste-of-Lomdus-logo

In order to fulfill one’s obligation in the mitzvah of matzah, one must eat a k’zayis amount of matzah. This is because the Torah uses the wording of achilah (eating) when it commands the mitzvah of matzah. However, it is unclear how much marror must be eaten in order to fulfill one’s obligation in the mitzvah of marror. The Rush, in Arvei Pesachim, siman 25, says that the obligation is to eat a k’zayis of marror. The Rush says that the proof that we must eat this amount of marror is from the fact that the berachah that we make on the mitzvah of marror is “…al achilas marror,” and an achilah in halacha always constitutes eating a k’zayis amount.

The Shaagas Aryeh (siman 100) asks the following question on the Rush: There is a hekish that connects the mitzvah of matzah and marror. (It is this hekish that obligates women in the mitzvah of marror, for they would otherwise be exempt since it is a mitzvas assei she’hazman gramma). Based on that hekish we should learn that one must eat a k’zayis of marror, similar to the requirement of eating matzah. Why did the Rush prove that one must eat a k’zayis of marror only from the wording of the berachah? Why didn’t he prove it from this hekish?

Reb Chaim Soloveitchik (in his insights on Shas, known as his stencils) asks another question on the Rush. The Torah only considers something to have been eaten if it was a k’zayis amount. Even if the Torah does not use the word achilah, a k’zayis must still be eaten. We learn this from the prohibition to eat milk and meat together, whereby the Torah did not use the word achilah while writing the prohibition. Yet one will only transgress this prohibition when a k’zayis amount of the milk and meat mixture is eaten. So even if the Torah did not write the word achilah by the mitzvah of marror, we should still have to eat a k’zayis of marror since the mitzvah is to eat – and eating, by definition, is always at least a k’zayis amount. Why then did the Rush need to prove – from the wording of the berachah, and not from the fact that it is eaten – that one is required to eat a k’zayis of marror to fulfill his obligation?

Reb Chaim explains the source for the mitzvos of matzah and marror, and in doing so answers the abovementioned questions. He explains that there are two pesukim that discuss the mitzvah of matzah. One is “…al matzos u’merrorim yochluhu.” This pasuk refers to the mitzvah of eating the korban Pesach, and the Torah commands that the korban be eaten with matzah and marror. The second pasuk is “…ba’erev tochal matzos.” This pasuk is a separate commandment to eat matzah. The pasuk that refers to the mitzvah of eating the korban Pesach does not teach us that there is a separate mitzvah to eat matzah and marror; in fact the only obligation that is derived from that pasuk is to eat the korban Pesach. If not for the second pasuk (“ba’erev tochal matzos”) it would have sufficed to eat half a k’zayis of matzah, and half a k’zayis of marror together with the korban Pesach. The eating of the matzah and marror mentioned in this pasuk is only a precondition for fulfilling the mitzvah of korban Pesach. Since the eating of the matzah and marror are not separate mitzvos (as far as this pasuk is concerned) they do not require a k’zayis of each to be eaten.

Continuing his explanation, Reb Chaim says that we only find that there is a hekish between matzah and marror regarding the obligation to eat them with the korban Pesach. As mentioned above, that obligation is not a separate mitzvah and therefore does not require a k’zayis for each. The reason why the Rush could not have proven that one must eat a k’zayis of marror from the hekish between matzah and marror is because in the mitzvah of matzah to which marror is compared, there is no obligation to eat a k’zayis of matzah. The reason that one is required to eat a k’zayis of matzah is because of the other pasuk, “…ba’erev tochal matzos,” to which marror is not compared. Reb Chaim also explains that this too answers his question regarding basar v’chalav. For only when the actual mitzvah is to eat something or not to eat something does the Torah require a k’zayis. However, when the eating is not the actual mitzvah but rather a condition for another mitzvah (such as the obligation to eat marror together with the korban Pesach) we do not find that one must eat a k’zayis. Therefore the Rush was only able to bring a proof from the wording of the achilah berachah that we must eat a k’zayis of marror.

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

One Response to “How Much Marror Must One Eat?”

  1. I deeply appreciate the lomdus articles of Rabbi Fuchs. I hope to see more of them and enjoy archiving them for my own learning and chazarah.

Comments are closed.

Current Top Story
Senator Chuck Schumer (D-NY)
Pro-Israel Group: Tell Chuck Schumer Not to Cave [video]
Latest Judaism Stories
Staum-062615

Amalek, our ultimate foe, understood that when unified, we are invincible and indestructible.

Torat-Hakehillah-logo-NEW

Perhaps on a deeper level, the mitzvah of parah adumah at this junction was not just to purify the body, but the spirit as well.

Rabbi Avi Weiss

Halacha isn’t random; it’s a mechanism guiding individuals and society to a higher ethical plateau.

Q-A-Klass-logo

Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if no vessel is available? Additionally, may we dry our hands via an electric dryer?

Harry Koenigsberg
(Via E-Mail)

Less clear, however, is whether the concept applies to the area of civil law such as the law of transfer of property.

The greatest of men, Moshe, had to wait for Hashem to sprinkle purifying waters on Bnei Yisrael to mark the conclusion of the period of death.

My Plate, My Food
‘My Loaf Is Forbidden To You’
(Nedarim 34b)

Of Chukkim “Satan and the nations of the world made fun.” They may appear irrational & superstitious

I realized from this story that I was sent as a messenger from above. Hashem has many helpers in this world to help do his work.

Tosafos answers that nevertheless the sprinkling is a part of his taharah process.

“What difference does that make?” replied Shraga. “What counts is the agreement that we made. I said two hundred fifty and you accepted.”

Zaidie’s legacy of smiles and loving words was all but buried with him, now the family fights over $

Israel’s complaining frustrated Moshe, making it increasingly hard for him to lead effectively

Dovid’s musical Torah teachings were designed to penetrate the soul and the emotions.

It occurred to me, as my brain rattled in my skull on a two-hundred mile ride through rural Virginia, that our souls work in much the same way.

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

Tosafos answers that nevertheless the sprinkling is a part of his taharah process.

Taste-of-Lomdus-logo

Performing ketores outside the Beis Hamikdash, and at the wrong time is an aveirah.

Ten of the twelve spies returned with a negative report, stating that this would be impossible.

The flavor of the mon was not artificial; the mon would now consist of the actual flavors from the desired food.

Tosafos suggests several answers as to how a minor can own an item, m’d’Oraisa.

The question is: What about pidyon haben? Can one give the five sela’im required for pidyon haben to a kohen’s daughter?

The mitzvah that parents must give their son a bris milah is a mitzvah that they must perform for someone else – namely their son.

The Bach writes that he mentioned his insights to many of the leading gedolim and no one disproved him.

Printed from: http://www.jewishpress.com/judaism/parsha/how-much-marror-must-one-eat/2012/04/12/

Scan this QR code to visit this page online: