Building the Sukkah and Maror: Difference between pages

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One of the unique mitzvot of Pesach is to eat the Maror (Hebrew. מרור; tr. bitter herbs) which signifies the bitterness of the slavery in Egypt.<ref>Rashi Pesachim 39a s.v. lamah</ref>
==Building the Sukkah==
==Obligation==
# One should try to begin building the [[sukkah]] immediately after [[Yom Kippur]] so that he goes one from one mitzvah to another. <ref> Rama 624:5 and 625:1 </ref>  
# One must ensure to '''chew''' the Maror, and to not just swallow it without tasting it; otherwise, one doesn't fulfill his obligation. <ref> Pesachim 115b </ref>.
# One should try to personally be involved in the construction of his [[sukkah]]. <ref> Rav Reuven Margolis in Nefesh Chaya 625:1 writes that even one who cannot sit in the [[Sukkah]] for whatever reason and has no male family members that are required to sit in the [[Sukkah]], still should have a [[Sukkah]] built to at least perform the mitzvah of "Building" a [[Sukkah]]. He cites the Gemara Makkot 8a, Shvuot 29a, and Yerushalmi [[Berachot]] 9:3 that a beracha is recited on the construction of a [[sukkah]]. </ref> If one is unable to build a [[Sukkah]] on their own and has someone else do it for them, it is proper to have the one building it to at least leave off a small amount of Schach for the owner of the [[Sukkah]] to put up by himself. <ref> Kaf HaChaim 625:11. see also [http://www.dailyhalacha.com/displayRead.asp?readID=684&txtSearch=build%20succah Rabbi Eli Mansour's Dailyhalacha] for a longer discussion </ref>
==Which Vegetable?==
# Although it is permitted for any person to place the [[schach]] <ref> Shulchan Aruch 635:1 </ref>, it is preferable to be stringent and have an adult Jewish male place it on the [[sukkah]]. <ref> Kaf Hachayim 635:8, Chida in Sefer Kaf Achat 24:2 </ref>
# Even though Chazal enumerated five types of vegetables to satisfy the obligation of Maror, because we can't identify them one should use either Romaine lettuce or horseradish.<ref>Mishna (Pesachim 39a), Shulchan Aruch 473:5, Piskei Teshuvot 473:15. See also [http://www.yutorah.org/lectures/lecture.cfm/723313/Rabbi_Zvi_Sobolofsky/Definition_of_Maror Definition of Maror] by Rav Zvi Sobolofsky. Chazon Ish OC 124 writes that maror has to be left in the ground so that it is actually bitter.</ref> Romaine lettuce is preferable.<ref>Guide to Practical Halacha (v. 5 p. 170 n. 5) quotes Rav Moshe Feinstein as saying that Romaine lettuce is most ideal since chatzeret is first on the list it takes precedence over the other types of maror.</ref> Some say that horseradish is absolutely not maror.<ref> [https://www.yutorah.org/sidebar/lecture.cfm/897904/rabbi-hershel-schachter/inyonei-pesach-4-pegimas-hakos-karpas-maror-birkas-hashir-sefiras-haomer/ Rav Schachter (Inyonei Pesach 4 5778 min 10)] quotes Rav Aharon Kotler who ate iceberg lettuce and Rav Soloveitchik who held it was specifically Romaine lettuce since that is what chazal had in Israel at that time. He explained that horseradish isn't considered maror. Rav Eider (Halachos of Pesach v. 2 p. 234 fnt. 23) quotes this practice of Rav Aharon Kotler. [https://www.ok.org/es/kosherspirit/spring-2010/maror/ Rabbi Gornish] quotes some who think that iceberg lettuce is acceptable. [https://www.torahanytime.com/#/lectures?a=58681 Rav Shlomo Amar (Motzei Shabbat Tzav 5778 min 2)] also agrees that horseradish isn't maror at all.</ref>
# When one appoints someone else to build their [[Sukkah]], it is proper to say to them "You are my messenger to do this Mitzvah of putting up my [[Sukkah]] and Schach for the Mitzvah <ref> Kaf HaChaim 625:11 </ref>
# One shouldn't eat the Romaine lettuce together with horseradish.<Ref>[https://www.yutorah.org/sidebar/lecture.cfm/897904/rabbi-hershel-schachter/inyonei-pesach-4-pegimas-hakos-karpas-maror-birkas-hashir-sefiras-haomer/ Rav Schachter (Inyonei Pesach 4 5778 min 11)] explained that one shouldn't eat the Romaine lettuce together with horseradish since the horseradish isn't a mitzvah its taste nullifies the taste of the maror and one doesn't fulfill one's obligation.</ref>
==Number of walls of the Sukkah==
#The Gemara Pesachim 39a enumerates five types of maror.
<div style="float:right"><include iframe src="https://3dwarehouse.sketchup.com/embed.html?mid=7d4a049fe9d8431049a0aa36c725fcc8" frameborder="0" scrolling="no" width="400" height="300" /></div>
##The first is chazeret and is identified as חסא. In many rishonim and achronim it is clearly identified as lettuce.<ref>
# The minimum number of walls necessary for a [[Sukkah]] is 3 of length 7 [[Tefachim]]. <ref> The Mishna Sukkah 2a states that a sukkah requires only three walls. The Gemara (Sukkah 6b) quotes a Tosefta (Sukkah 1:9) which records a dispute about how many walls are needed for a sukkah. The Rabbis hold that a sukkah requires two full walls and a third wall of at least a tefach, while Rabbi Shimon holds that a sukkah requires three full walls and a fourth wall of at least a tefach. The Shulchan Aruch 630:2 rules in accordance with the Rabbis. The Chaye Adam (146:3) writes that it is preferable to construct a sukkah of four complete walls, however, he agrees that this is not required.</ref> It's possible to build the third wall without having to complete it but see footnote for details. <ref> Shulchan Aruch 630:2 according to the explanation of the Mishna Brurah 630:6 the third wall doesn't have to be a full wall of 7 [[Tefachim]] but must still look like a wall and so it's permissible to build two walls next to each other (say one is from southwest to southeast and the other is southeast to northeast) and then a third wall (from northeast to northwest) constructed with a wall which is more than one [[Tefach]] thick within 3 [[Tefachim]] to one of the two other walls (within 3 [[Tefachim]] of the northeast corner) and also a pole at the end of 7 [[Tefachim]] (7 [[Tefachim]] from the northeast corner) and a pole on top of the more than one [[tefach]] wall and the pole at the end of 7 [[Tefachim]]. See picture. [[Image:Minimum_sukkah.png | 100px | right]]</ref>
*Lettuce: The Mishna Pesachim 39a identifies that the primary example of maror is חזרת, chazeret. The gemara translates it as חסא. The Aruch and Rif cite this translation of the gemara. Yerushalmi (חסין) agrees. Rashi 39a s.v. chasa translates chazeret as ליטוגא. The Aruch (לטוגא), Raavan (לייטוגא), Nemukei Yosef (ליטוגא), Or Zaruah 2:256 (לוטיגא), and Ri Mlunil (ליטרגא) agree. Hagahot Maimoniot 7:13:20 translates chazeret as לטב"א in German and לטוג"א in French. Rambam Pirush Mishnayot (R' Korach, 2:6) translates it as אלכ"ס. Rabbi Korach fnt. 46 writes that חסא means the modern Hebrew חסה, lettuce. Rabbenu Yerucham 5:4 translates חזרת as חסא and כסא in Arabic.  
===Dimensions===
** Poskim which accepted lettuce as maror: Magen Avraham 473:9 (לאטיך), Chok Yakov 473:18 (לטוגא, לאטיך), Chacham Tzvi 119 (לטוגא, סאלאט), Mishna Brurah 473:34 (שאלאטין), Aruch Hashulchan 473:12 (לאטיך), Shulchan Aruch Harav 473:27 (סאלאט), Kaf Hachaim 473:72 (סאלאט), Nitai Gavriel 2:54:1 (חסה, סאלאט), and Torat Hamoadim 24:3 (כס, ליגונא, לגוטא, סאלאט, לטוס). Levush 473:5 identifies the chazeret as זערזיך in Polish, while the Eliya Zuta 473:6 argues that לאטיך is chazaret and זערזיך is incorrect. Chok Yakov 473:18 and Shulchan Aruch Harav 473:27 quote this.
# The minimum measure of a [[Sukkah]] is 7 [[Tefachim]] in length by 7 [[Tefachim]] in width and 10 [[Tefachim]] in height. <ref>Shulchan Aruch 633:8, 634:1, Chazon Ovadia [[sukkot]] page 9.
**Rav Yosef Henkin in Gevurat Eliyahu 126:9 writes that a person should specifically use horseradish and not lettuce since there are those who question whether our lettuce is the one of the gemara. [https://www.ok.org/es/kosherspirit/spring-2010/maror/ Rabbi Gornish] quotes that the botanists claim that all modern lettuce are derivatives of the Egyptian lettuce, however, this does not necessarily mean that halachically they're all acceptable.
The Gemara (3a) records three opinions regarding the minimum area of a sukkah. Rebbe believes that the minimum area is four amot by four amot. Beit Hillel maintains that a sukkah only needs to fit one’s head and body, which is estimated to be about six by six tefachim. Beit Shammai rules that the sukkah must also be able to fit a small table, and thus must be at least seven by seven tefachim. The gemara rules in accordance with Beit Shamai, and this is codified in the S”A 634:1. See Tosfot 3a s.v. di’amar for a list of cases where halacha accords with Beit Shammai.  </ref>
**Or Letzion 3:15:18 says that a person should use Romaine lettuce (חסה ערבית) and not iceberg lettuce (חסה אירופית) or celtuce (חסה סינית) since we have a long standing mesorah to use Romaine lettuce and there's no mesorah for the others.</ref> The gemara is clear that out of all five types of maror chazeret is most preferable<ref>Gemara Pesachim 39a, Shulchan Aruch O.C. 473:5</ref> and one should even spend more to get Romaine lettuce than to get horseradish.<Ref> Chok Yaakov 473:22, Mishna Brurah 473:42, Shulchan Aruch Harav 473:30, Nitai Gavriel 2:54:2</ref> It is noteworthy that although the Romaine lettuce is accepted by the rishonim and poskim, the Chazon Ish questioned it.<Ref>Chazon Ish questioned using Romaine lettuce since it is sweet and not bitter. Therefore, the Chazon Ish would eat horseradish and when he wasn't able to do that would eat lettuce that was left longer in the ground so it was bitter (Dinim Vehanhagot 13:37, Chut Shani 17:15 cited by Dirshu 473:47). Bet Yosef 473:5 clearly thought it was acceptable as he writes that indeed the chazeret is sweet. Levush 473:5 and Rav Asher Weiss (Haggadah p. 212) agree. Furthermore, Chazon Ovadia p. 95 answers that from many rishonim and poskim it is evident that the Romaine lettuce is acceptable since if left in the ground longer would turn bitter. </ref>
# According to most poskim, it is permitted to make a sukkah in different shapes as long as a sukkah of 7 x 7 tefachim is able to fit inside it.<ref> The achronim discuss whether a sukkah that is longer than seven tefachim but narrower than seven (e.g. 5 by 8) is valid. The Mishna Brurah 634:1 writes that most achronim agree that this sukkah is invalid. Chazon Ovadia p. 11 agrees. Shulchan Aruch 634:2 writes that one may construct a sukkah of other shapes, such as a circle, as long as a sukkah of seven tefachim by seven tefachim can fit inside it. </ref>
##The second is תמכא and is identified as horseradish according to Rashi, Hagahot Maimoniot, Nemukei Yosef, Ri Mlunil, Maharil, Mahari Vayil, Orchot Chaim, Magen Avraham, Chatom Sofer, Shulchan Aruch Harav, Mishna Brurah, and Aruch Hashulchan.<ref>*Horseradish: The second example of maror in the Mishna Pesachim 39a is תמכא, tamcha.
# A sukkah must be at least ten tefachim tall.<ref>Mishna (Sukkah 2a), Rambam Hilchot Sukkah 4:1, Tur and Shulchan Aruch 633:8 </ref>
**Rashi s.v. tamchata defines it as מרוביי"א. Rashi on the Rif 11b translates it similarly (מירטיך). Aguda (מירטי"ן) and Maharil (מערטיךת, Haggadah n. 34) agree. Aruch quoting some mefarshim (מרובי"ו), Talmid Harashba (מרוב"י), Nemukei Yosef (מריבי), Orchot Chaim (מרובי, Hilchot Leil Haseder), Baal Haitur (מריב"י), and Ri Mlunil (מכובי) agree. Hagahot Maimoniot 7:13:20 translates tamcha as מיריטיך in German and מרבויא in French. The word מירמיך in German means horseradish to this day as does the Yiddish חריין.
# If the walls of the sukkah are 10 tefachim tall, but they do not reach up to the sechach, the sukkah is kosher as long as the walls are lined up with the roof or within 3 tefachim, based on the principle of gud asik mechitzta.<ref> Chazon Ovadia Sukkot pg. 12, Mishna Brurah 630:43<br />
**Rif 11b translates it in Arabic as אל שלים. Rosh 2:19 (של"ה) agrees with the Arabic translation. Maharam Chalavah agrees and says that this translation (מרובי) is the same as that of the Rif (אל שלום).
Shulchan Aruch 630:9 teaches based on the Gemara (Sukkah 16a) that the walls don’t have to reach the schach, as long as they line up within three tefachim of the schach. Mishna Brurah 630:43 and Chazon Ovadia p. 12 write that this is based on the concept of gud asik, that is, we view the walls as extending upward.
**Magen Avraham 473:11 writes that תמכא is קרין, which is horseradish. Bear Heitiv 473:11 agrees and adds that this is the widespread custom.
The Gemara (Sukkah 6b) mentions that gud asik is a halacha limoshe misinai. The main discussion of it is in the Gemara (Sukkah 4b), where the gemara records a dispute as to whether one can build a sukkah without walls on the top of a flat roof. Rambam (Hilchot Sukkah 4:11) rules like R’ Yaakov who holds that if the schach is aligned with the walls of the house, the sukkah is valid because we view it as if the walls of the building extend upward. If the schach is not aligned with the walls of the house, the sukkah is invalid. Rosh (Sukkah 1:6) disagrees and rules like the Chachamim that in either case the sukkah built without walls on a roof is invalid. Shulchan Aruch 630:6 quotes both opinions, but Mishna Brurah 630:30 is machmir for the Rosh.<br />
**Alternative translations: However, Meiri translates tamcha as קרישפילא"ה (which is what Rashi translated as ulshin). Rambam Pirush Mishnayot (R' Korach, 2:6) translates it as אלסרי"ס. Kapach also translates it as סרי"ס but adds that he wasn't able to identify what it is. Yerushatenu v. 8 p. 143 writes quotes Professor Zohar Amar who identifies this as a type of lettuce. Avudraham (Haggadah) quotes this from the Rif (סריס). Yerushalmi translates it as גנגידין. Both Peni Moshe (חרין) and Korban Haedah (מרוביא) assume that the translation is like that of Rashi on the bavli. Aruch's first translation of tamcha is קרד"ו. Avudraham (Haggadah) quotes the two translations of the Aruch.
So if we do not accept the application of gud asik to sukkah in that case, then why is a sukkah valid even if the walls do not reach the schach? The Steipler (Kehilot Yaakov Siman 4) suggests that perhaps there is no requirement for the walls of the sukkah to reach the schach. Rav Nissim Karelitz (Chut Shani Sukkot p. 228) explains that even though the Mishna Brurah was machmir for the Rosh, that was where the sukkah itself had no walls and we wanted to extend the walls of the building beyond the roof. However, in this case, the sukkah itself has defined walls and we are extending those. <br />
</ref> Virtually none of the classic poskim rejected this identification of horseradish.<ref>Mahari Vayil 193 (מירעטיך), Magen Avraham 473:12 (מערטיך) and also cites this from the Shlah Pesachim 3a and Masat Binyamin 3, Olat Tamid 473:4 (קרין), Chok Yakov 473:18 (חריין), Shulchan Aruch Harav 473:27 (קרין and מערעך in German, and מרובייא in French), Chatom Sofer 132, Mishna Brurah 473:36 (חריין), Aruch Hashulchan 473:12 (חריין and קריין), Torat Hamoadim 24:3, and Nitai Gavriel 2:54:1. </ref> Some poskim have reservations about using it since it is hard to eat a kezayit and potentially dangerous.<ref> The Chacham Tzvi 119 argues that the best option of Maror is lettuce, while horseradish is both dangerous and most people don't eat a kezayit because of its bitter taste. Otzrot HaNetziv p. 195 quotes that the Netsiv held that maror is lettuce (סאלאטין) and not horseradish. [https://jewishaction.com/religion/shabbat-holidays/passover/whats-truth-using-horseradish-maror/ Rabbi Dr. Zivotofsky] doubts the identification of horseradish as maror because it is sharp and not bitter, it is a root and not a leaf, and the Yerushalmi has another translation. Therefore, he concludes that the Romaine lettuce is the best option and not horseradish. Although, it is certainly the case that Romaine lettuce is superior to horseradish as it is listed earlier in the Mishna, none of his questions are compelling. Almost all of the rishonim and achronim accepted horseradish as the translation of tamcha. The Mahari Vayil 193 and Magen Avraham 473:12 address the issue of it being a root since it is a large root and like a stalk and not a minor branching root. See the student of the Trumat Hadeshen, Leket Yosher OC 92b and 83e, who discusses whether the roots of קריין and מירעטיך are acceptable for maror. He quotes that the Mahari Vayil permitted it and in 92b he quotes his teachers as having forbid it.</ref> Nonetheless, because its identification isn’t clear some recommend eating the types of maror separately so that each type doesn’t invalidate the taste of the other.<ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo 9:48, [https://www.yutorah.org/sidebar/lecture.cfm/897904/rabbi-hershel-schachter/inyonei-pesach-4-pegimas-hakos-karpas-maror-birkas-hashir-sefiras-haomer/ Rav Schachter (Inyonei Pesach 4 5778 min 11)], Rav Yizchak Weiss (cited by Dirshu 473:47 from Haggadah). [https://jewishaction.com/religion/shabbat-holidays/passover/whats-truth-using-horseradish-maror/ Rabbi Dr. Zivotofsky] quotes that the practice of Rav Yosef Dov Soloveitchik was to have horseradish and then Romaine lettuce.</ref>
Rabbi Akiva Eiger (responsa 12) questions the psak of the Shulchan Aruch based on a Ran (Sukkah 9a) who says that one cannot use lavud with another leniency. Therefore, in this case one cannot extend the walls horizontally using lavud since the walls are not lined up perfectly, and also extend them vertically using gud asik. The answer of the Steipler resolves this issue, as he claims that allowing a ten tefach wall that does not reach the roof is not based on gud asik and therefore, lavud may be used. See also Chazon Ish 77:7 for another resolution of Rabbi Akiva Eiger’s question. </ref>
##The fourth is עולשין and is identified by many as endives.<ref>
# There is no maximum width or length but the maximum height is 20 [[Amot]]. <ref>Shulchan Aruch 633:1, 634:1 </ref>
*Endives: Fourth on the list of acceptable vegetables for Maror is עולשין, ulshin. The gemara translates ulshin as hindivi.
# The walls must be built within 3 [[Tefachim]] of the ground. <ref>Shulchan Aruch 630:9, Rav Shlomo Zalman Auerbach in Halichot Shlomo (7:5, p. 100), Chazon Ovadia Sukkot pg. 12 </ref>
**Rashi 39a s.v. hindivi translates it as קרישפל"א. Raavan (קרשפילא) agrees. The Hagahot Maimoniot 7:13:20 translates ulshin as קירבי"ל in German, and קרישפיל"ה in French, הונדבי in Arabic, and שלוש in Spanish. Rambam Pirush Mishnayot (R' Korach, 2:6) translates it as אלהנדב"א. Aruch quotes two opinions: some who say like Rashi (הנדבא) in Arabic, and others who say it is סינצוני.
**Alternative Translations: However, Talmid Harashba translates it as ליקצונ"ש. Nemukei Yosef (ליטיצינו"ש), Meiri (לייטיצונא"ס), and Ri Mlunil 39a (צונ"ש) agree. Baal Haitur (130c) writes that ulshin is הנדבא in Arabic and ליטשינ"ש in French. Maharam Chalavah 39a s.v. chazeret disagrees with this translation (ליקסונש) and instead translates it as אנדבי, like Rashi and the Hagahot Maimoniot. Orchot Chaim quotes two translations: ליסטו"ש and אישריולה which is ליטוגא.
**Yerushalmi translates it as טרוקסימון.</ref>


===Arrangement of the walls===
==How much Maror?==
# If one has two walls facing one another and the third is four [[Tefachim]] it must be within 3 [[Tefachim]] of one side and within 3 of the other or at least have a tzurat hapetach to the second side. <ref> Shulchan Aruch 630:3 </ref>
# One must eat 1 [[Kezayit]] of Maror with a Bracha of Al Achilat Maror.<Ref>Shulchan Aruch O.C. 475:1. see also [http://www.yutorah.org/lectures/lecture.cfm/723314/Rabbi_Zvi_Sobolofsky/Amount_of_Maror_to_Eat Amount of Maror] by Rav Zvi Sobolofsky </ref>
# If there are 3 walls of 7 tefachim, the schach that extends beyond the third wall is valid and included in the sukkah.<ref>  S”A 631:7, Mishna Brurah 631:15 </ref>
==Charoset==
# If the third wall is a complete wall of 7 tefachim the sukkah is valid even if it far from the other walls.<ref> Chut Shani (Sukkah p. 225), cf. Rama 630:3 </ref>
# The Maror should be dipped into the Charoset. One should wipe off the charoset and not dip it for too long otherwise it’ll remove the taste of the Maror. <Ref>Shulchan Aruch O.C. 475:1 </ref> Some only dip it partially.<Ref>Mishna Brurah 475:13 </ref>
# Sephardim hold that one may create the walls of the sukkah by placing several poles within three tefachim of each other. This is true whether the poles are placed horizontally or vertically. <ref> Kaf Hachaim 630:18 writes that one may create a sukkah with three walls by placing poles within 3 tefachim of each other, either horizontally or vertically. Chazon Ovadia pp. 5-6 agrees and thus allows building a sukkah on a porch enclosed on three sides by bars with less than three tefachim space between them.  </ref> Ashkenazim allow this only if one either one makes 4 walls with lavud or has cloth walls in addition to the 3 lavud walls.<ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo (7:2, p. 98). However, Tosfot (Sukkah 16b s.v. bifachot) holds that one cannot create a wall completely based on lavud, meaning, one cannot make entire walls of either vertical or horizontal beams within three tefachim of each other. Magen Avraham 630:1 writes that Tosfot would validate a sukkah with walls made of only vertical or horizontal beams if the sukkah has four walls. Mishna Brurah 630:7 rules like this Magen Avraham, but in Shaar Hatziyun 630:49 he allows the use of vertical or horizontal beams to construct a three-walled sukkah when clothes are used to form the walls. In this case, even if one is strict to not use cloth, one can be lenient because the lavud walls would serve as backup if the cloth did untie. Chazon Ish 75:12 is strict even if one builds four walls with these beams, against the Magen Avraham. </ref>
==Leaning==
==Building a Sukkah in the street==
# One doesn’t have to lean when eating the Maror<Ref>Shulchan Aruch O.C. 475:1 </ref> but if one wants to one may do so. <Ref>Mishna Brurah 475:14. Magen Avraham (475:6) writes that if one did indeed lean while eating maror one nonetheless fulfills his obligation. Rabbi Shmuel Loew in Machatzit Ha-Shekel finds support for this from the fact that Hillel must have leaned while eating maror since he ate it together with the matzah. However, Mishna Brurah (475:14) writes that if one so desires one may lean while eating the maror. Rabbi Hezekiah Silva in Pri Chadash (475:1) defends this approach by arguing that leaning is not a contradiction to slavery, for after all even the matzah and the first two cups of wine serve as partial symbols of slavery and are nevertheless leaned for. </ref>
# If there's no room on private property to build a [[Sukkah]] and the city leaders (mayor) give permission, it's permissible to build it in the public street however one should make sure that the [[Sukkah]] doesn't to block walkers (traffic). <ref> Rav Shlomo Zalman Auerbach in Halichot Shlomo (7:11, pg 109) </ref>
 
==Materials for walls of Sukkah==
# All materials are permissible to be for the walls of a [[Sukkah]] (see next halacha). Some say that that a pious person should preferably only  use materials that aren't Biblically unfit for [[S'chach]]. <ref> The Mishna Sukkah 12a declares that all materials are valid for the walls. Shulchan Aruch 630:1 codifies this. Interestingly, the Bach OC 630:1 writes that a pious person should be strict for the Or Zarua (Hilchot Sukkah 2:289:2 quoted by Hagahot Ashri 1:24) who holds that one should not use materials that one may not use for schach for the walls of the sukkah, such as materials that are susceptible to impurity. The Biur Hagra 630:1 questions the Hagahot Ashri, since the Yerushalmi he quotes as a proof, in fact says exactly the opposite. Beiur Halacha s.v. Kol quotes two reasons that a pious person should be strict only to use materials that are not unfit biblically for [[S'chach]] based on the Bach siman 630, but quotes others who reject this stringency. See Chazon Ovadia [[Sukkot]] 1-2 for a list of poskim as well even though he allows the use of these materials. Chazon Ovadia pp. 1-2 as well as Aruch Hashulchan 630:1-2 both say that most achronim do not hold of this stringency and allow one to use materials that are mekabel tumah for the walls.  </ref> Nonetheless, one should avoid using any material that emits a foul odor.<ref>  Rama 630:1</ref>
# Accordingly, one may even form a sukkah outside of one’s car by opening the doors on one side of the car and placing schach over them.<ref> R’ Moshe Heinemann permits this (http://www.jewishworldreview.com/1000/sukkah.car.html) . When building one’s sukkah in this manner he should also ensure that 1) the doors of the sukkah reach within three tefachim of the ground, to accomplish this it may help to park near the curb (see section titled “Lavud”) 2) the door on the opposite side of the car remains closed, 3) one may not use the seat of the car as one’s table even if he only plans to eat under the schach.  </ref>
# Many authorities hold that plastic curtains (tarp, canvas) are unfit for walls of a [[Sukkah]], while others permit. [This is not because of an issue with the material itself but because of an issue with it blowing in the wind.] <Ref> Rav Ovadiah Yosef in Chazon Ovadyah (pg 1-5), Yabia Omer OC 9:59, and Yechave Daat 3:46, Rav Menashe Klein Mishnah Halachot 512, rav chaim zonnenfeld in salmat chaim 254 and Rav Shlomo Zalman Auerbach in Halichot Shlomo ([[Sukkah]] 7:1 pg 97) hold that plastic curtains that sway in the wind even slightly are unfit for walls of a [[Sukkah]]. However, Rav Moshe Feinstein in Sh”t Iggerot Moshe 5:40 permits if the curtains are thick and there are poles. [http://www.yutorah.org/lectures/lecture.cfm/764662/Rabbi_Hershel_Schachter/%D7%A2%D7%A0%D7%99%D7%99%D7%A0%D7%99_%D7%99%D7%95%D7%94%D7%9B'%D7%A4_%D7%95%D7%A1%D7%95%D7%9B%D7%95%D7%AA Rav Hershel Schachter] (min 72-80) explains that even though the Chazon Ish (hilchot eruvin 13:6) was lenient, most poskim are strict. Rav Schachter leaves an absolute guideline unclear but in a situation of extreme need one could rely on the Chazon Ish.<br />
'''Background'''
* In Gemara Sukkah 24b, Rav Acha Bar Yaakov states that a wall that cannot stand in the wind is not considered a valid wall. The Chazon Ish (Hilchot Eruvin 13:6) suggests that a wall is not valid only if it falls or sways more than three tefachim in normal wind. However, Rav Ovadia Yosef in Chazon Ovadia pp. 1-5 and Rav Shlomo Zalman Auerbach (Halichot Shlomo Sukkah 7:1 p. 97) hold that plastic curtains that sway in the wind even slightly are unfit for walls of a Sukkah. Rav Ovadia adds, based on Shulchan Aruch 630:10, that this is true even if one ties down the ends because we are concerned that the ties will loosen and that he will not notice. Rav Moshe Feinstein in Sh”t Iggrot Moshe 5:40 writes that one should not misinterpret the prevalence of these canvas sukkot as an endorsement of their validity. On the other hand, some achronim (Rav Sonnenfeld, Rav Menashe Klein, and Rav Shternbuch all cited in Piskei Teshuvot 630:9) justify the common practice to use canvas Sukkot since nowadays they are put together well, so the concern of the Shulchan Aruch that the ties may become loose no longer applies.
* Despite his objection, Rav Moshe would allow a canvas wall if the canvas is sewn around a metal frame in such a manner that no part of the canvas sways more than three tefachim from the frame in a normal wind. Rav Hershel Schachter (“Inyonei Yom Kippur VeSukkot” min 72-80) explains that even though the Chazon Ish (Hilchot Eruvin 13:6) was lenient, most poskim are strict.
* Hilchot Chag Bichag pp. 87-90 and Rav Menashe Klein (Mishneh Halachot 5:77) recommend, therefore, to place poles or cords horizontally across the sukkah within three tefachim of each other up to a height of ten tefachim, and, combined with the canvas, this would be a perfectly valid sukkah.  </ref>
 
==When should one build the Sukkah?==
# The pious are careful to build to begin building the [[Sukkah]] on Motzei [[Yom Kippur]] and finish it the next day in order to go from one mitzvah ([[Yom Kippur]]) to another ([[Sukkot]]). <ref>Rama 624:5, Mishna Brurah 624:19, Yalkut Yosef Moadim page 118, Chazon Ovadia [[Sukkot]] page 99 </ref>
# If there is a [[shabbat]] between [[Yom Kippur]] and [[Sukkot]] some poskim say that there is an obligation to build it before that [[shabbat]]. Avnei Nezer 459 writes that this obligation isn't just because of zrizin makdimin limitzvot and therefore it is an obligation. However, the Minchat Elazar 4:55 writes that this is not an obligation but just the preferred option, and this is the conclusion of Yalkut Yosef page 118 and Chazon Ovadia [[Sukkot]] page 99. </ref>
# Preferably, one should build it for himself, but if this isn't possible he should appoint an agent to do it for him and strive to at least take part in the building in some form even if this means missing out on more learning time. <ref> Yalkut Yosef Moadim page 199, Chazon Ovadia [[Sukkot]] page 99 </ref>
# If a [[Sukkah]] was set up with the [[S'chach]] from before 30 days before [[sukkot]] and it wasn't made for the purpose of the mitzvah of [[Sukkot]] one must change or improve one thing (such as putting down [[S'chach]]) of an area a [[Tefach]] by a [[Tefach]] or the whole width even if it's of minimal length (or vice versa). However, if it was made within 30 days of [[Sukkot]] or was made for the express purpose of [[Sukkot]] it's fit even without any change. However, if the [[Sukkah]] was originally built for [[Sukkot]] and stands unchanged year to year it requires some change the each year. This is only if the [[S'chach]] was put in advance but if just the walls were putup in advance and not the [[S'chach]] there's no issue. <ref>Shulchan Aruch 636:1, Mishna Brurah 636:1, 5-7. Mishna Brurah 636:4 also points out that this is only the preferable course of action (but after the fact isn't absolutely necessary). </ref>
# If one forgot intentionally or unintentionally to build a [[Sukkah]] before [[Sukkot]] one can build it on [[chol hamoed]]. One may, however, not build it or fix it on [[Yom Tov]]. <ref>Shulchan Aruch 637:1, Mishna Brurah 637:1. See [http://www.yutorah.org/lectures/lecture.cfm/782407/_Shay_Schachter/Building_a_Succah_on_Chol_Hamoed_and_Being_Usable_for_Seven_Days Rabbi Shay Schachter in a shiur on yutorah.org] who discusses the opinion of Rabbi Eliezer who wouldn't allow building a [[Sukkah]] on [[Chol HaMoed]].</ref>
## If one builds a [[Sukkah]] on [[Chol HaMoed]], one should recite a [[Shehechiyanu]] the first time one sits in the newly built [[Sukkah]]. <ref>Yalkut Yosef 637:1</ref>
 
==Decorations of the Sukkah==
# It is a mitzvah to decorate and beautify the [[sukkah]]. <ref>Gemara [[Shabbat]] 133b, Chazon Ovadyah ([[Sukkot]] pg 74). Mishna Brurah 638:11 writes that it's a mitzvah to decorate the [[sukkah]] with important fruit and clothes, however, one should not hang nice fruit if one has children and one knows that the children will rip them down and eat them. The concept of hidur mitzva, beautification of mitzvot is brought down in Shabbat 133b based on the pasuk “Zeh Eli VeAnvehu” - “This is my God and I will Beautify His Mitzvot”. The Raavad (cited in Chidushei Anshei Shem, Brachos 38a, no. 2) suggests that Hiddur Mitzvah is a biblical commandment, whereas the Ritva (Sukkah 11b s.v. Vi’ee) holds that it is only rabbinic. </ref>
# On Shabbat and Yom Tov one must ensure not to move any of the sukkah decorations because they are muktzah.<ref> Rama 638:2 </ref>
# The decorations of the [[Sukkah]] are forbidden from benefit from the first day of [[Sukkot]] until after [[Simchat Torah]] unless one stipulates before [[Yom Tov]] that I want to be able to eat and get benefit from these decorations at any time during the holiday. <ref>Shulchan Aruch 638:2, Chazon Ovadyah ([[Sukkot]] pg 77) , mishna brura 638:2</ref> This is true about decorations on the walls as well. <ref> Although the Shulchan Aruch 638:2 writes that anything “hanging in the sukkah” is forbidden to derive benefit from, the Mishna Brurah 638:10 writes that this status also extends to other decorations hanging from the walls of the sukkah.</ref>
# If the decorations fell on [[Chol HaMoed]] one may move them and put them back up. However, one may not benefit from it (if it's food one may not eat it) unless one stipulated as above. <ref>Mishna Brurah 638:14, Chazon Ovadyah ([[Sukkot]] pg 83)</ref>
# One should make sure to keep the decorations hanging from the [[S'chach]] within 4 [[Tefachim]] of the [[S'chach]].<ref>Rama 627:4</ref> Some say that the decorations only need to begin within 4 [[Tefachim]] of the S'chach.<ref>Chazon Ovadyah (Sukkot pg 76) writes that it's only lechatchila to have the decorations within 4 tefachim of the s'chach. Then he says perhaps it only needs to start within 4 tefachim of the s'chach. Rav Yacov Kamenetsky in Emet LeYacov Shulchan Aruch 627 writes that the beginning of the decoration has to be within 4 tefachim of the s'chach. </ref>
# One who makes colored paper chains as a decoration of the [[Sukkah]] should make sure that it is within 4 [[Tefachim]] of the [[S'chach]]. After the fact, it is, nonetheless, fit to sit, eat, and sleep under. <ref> Chazon Ovadyah ([[Sukkot]] pg 76) </ref>
# If the decorations fell on [[Yom Tov]] they are [[muktzah]] and can not be moved. <ref>Rama 638:2, Chazon Ovadyah ([[Sukkot]] pg 83) </ref>
# If one needs to remove a decoration because of fear of rain or thieves on [[Shabbat]] or [[Yom Tov]] preferably one should stipulate (as above).  Nonetheless, if one forgot then he may remove them. <ref>Mishna Brurah 638:24, Chazon Ovadyah ([[Sukkot]] pg 92), Shalmei Moed (pg 107) </ref> On [[Chol Ha'moed]] the decorations may always be removed even without a stipulation. <ref> Piskei Tshuvot page 361 </ref>
# If one places an artistic covering underneath his schach within four tefachim of the schach and his intention is to beautify the sukkah the sukkah is kosher. However, if the covering is placed above the schach or if it isn’t to beautify the sukkah, the sukkah is invalid. <ref> Shulchan Aruch 627:4. Chazon Ovadia p. 84 writes that if one’s intention is to both beautify the sukkah and to protect oneself from the sun and rain the sukkah is kosher. </ref>
# One must avoid writing any pesukim for the sole purpose of decorating his sukkah because it is forbidden to write pesukim unless it is a whole sefer.<ref> S”A 638:2</ref> Nonetheless, one may purchase printed pesukim to hang in his sukkah.<ref> Piskei Teshuvot p. 363 </ref>
 
==Miscellaneous==
# A [[sukkah]] built for [[sukkot]] is exempt from a [[mezuza]] since it is a temporary structure. <ref> Chazon Ovadia [[Sukkot]] page 94, Shulchan Aruch YD 286:11 based on Yoma 10b. </ref>
# A [[sukkah]] built on a wagon, car, ship, etc. is kosher, and one who sits in it can recite the beracha of leshev basukkah even while it is moving. <ref> Yalkut Yosef Moadim page 121, Yechave Daat 3:47, Chazon Ovadia [[Sukkot]] page 169. </ref>
# Throughout the entire holiday, it is Biblically forbidden to derive benefit from any of the essential materials used in building the sukkah. Regarding these materials, a stipulation will not permit one to derive benefit from them. <ref> Mishna Brurah 638:1 explaining Shulchan Aruch there. See Tosfot (Sukkah 9a s.v. minayin). The Rama 638:1 notes that the essential materials of the sukkah can’t be used even if makes a stipulation that they should not be designated for a mitzvah.</ref>
 
==Covering the Sukkah in case of rain==
# It's permissible to cover the [[Sukkah]] on Shabbat and Yom Tov with a plastic tarp to prevent it from getting wet if one places the tarp directly above the Schach and not a [[tefach]] above the Schach and one has in mind to remove the tarp when one next uses the [[Sukkah]] for the mitzvah. <ref> Sh"t Igrot Moshe 5:39(4) writes that it's permissible to cover the [[Sukkah]] with a plastic sheet on [[Shabbat]] and [[Yom Tov]] without an issue of Boneh by making an Ohel nor the issue of [[muktzeh]]. </ref>


==Links==
==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/818863/Rabbi_Zvi_Sobolofsky/Halacha_l-Moshe_Misinai_Laws_in_relation_to_the_walls_of_a_Sukkah Halacha liMoshe Misinai Laws in relation to the walls of a Sukkah] by Rabbi Zvi Sobolofsky
*[https://jewishaction.com/religion/shabbat-holidays/passover/whats-truth-using-horseradish-maror/ Rabbi Dr. Ari Zivotofsky's Article "What’s the Truth about … Using Horseradish for Maror"?]
* [http://www.yutorah.org/lectures/lecture.cfm/776490/Rabbi_Zvi_Sobolofsky/The_Laws_of_Building_a_Sukka_-_Walls_and_Schach The Laws of Building a Sukka-Walls and Schach] by Rabbi Zvi Sobolofsky
*[https://www.ok.org/es/kosherspirit/spring-2010/maror/ Rabbi Gornish on the OK]
==Sources==
==Sources==
<references/>
<references/>
[[Category:Pesach]]
[[Category:Holidays]]
[[Category:Holidays]]
[[Category:Sukkot]]
[[Category:Seder]]
{{Pesach}}

Latest revision as of 20:44, 31 March 2025

One of the unique mitzvot of Pesach is to eat the Maror (Hebrew. מרור; tr. bitter herbs) which signifies the bitterness of the slavery in Egypt.[1]

Obligation

  1. One must ensure to chew the Maror, and to not just swallow it without tasting it; otherwise, one doesn't fulfill his obligation. [2].

Which Vegetable?

  1. Even though Chazal enumerated five types of vegetables to satisfy the obligation of Maror, because we can't identify them one should use either Romaine lettuce or horseradish.[3] Romaine lettuce is preferable.[4] Some say that horseradish is absolutely not maror.[5]
  2. One shouldn't eat the Romaine lettuce together with horseradish.[6]
  3. The Gemara Pesachim 39a enumerates five types of maror.
    1. The first is chazeret and is identified as חסא. In many rishonim and achronim it is clearly identified as lettuce.[7] The gemara is clear that out of all five types of maror chazeret is most preferable[8] and one should even spend more to get Romaine lettuce than to get horseradish.[9] It is noteworthy that although the Romaine lettuce is accepted by the rishonim and poskim, the Chazon Ish questioned it.[10]
    2. The second is תמכא and is identified as horseradish according to Rashi, Hagahot Maimoniot, Nemukei Yosef, Ri Mlunil, Maharil, Mahari Vayil, Orchot Chaim, Magen Avraham, Chatom Sofer, Shulchan Aruch Harav, Mishna Brurah, and Aruch Hashulchan.[11] Virtually none of the classic poskim rejected this identification of horseradish.[12] Some poskim have reservations about using it since it is hard to eat a kezayit and potentially dangerous.[13] Nonetheless, because its identification isn’t clear some recommend eating the types of maror separately so that each type doesn’t invalidate the taste of the other.[14]
    3. The fourth is עולשין and is identified by many as endives.[15]

How much Maror?

  1. One must eat 1 Kezayit of Maror with a Bracha of Al Achilat Maror.[16]

Charoset

  1. The Maror should be dipped into the Charoset. One should wipe off the charoset and not dip it for too long otherwise it’ll remove the taste of the Maror. [17] Some only dip it partially.[18]

Leaning

  1. One doesn’t have to lean when eating the Maror[19] but if one wants to one may do so. [20]

Links

Sources

  1. ↑ Rashi Pesachim 39a s.v. lamah
  2. ↑ Pesachim 115b
  3. ↑ Mishna (Pesachim 39a), Shulchan Aruch 473:5, Piskei Teshuvot 473:15. See also Definition of Maror by Rav Zvi Sobolofsky. Chazon Ish OC 124 writes that maror has to be left in the ground so that it is actually bitter.
  4. ↑ Guide to Practical Halacha (v. 5 p. 170 n. 5) quotes Rav Moshe Feinstein as saying that Romaine lettuce is most ideal since chatzeret is first on the list it takes precedence over the other types of maror.
  5. ↑ Rav Schachter (Inyonei Pesach 4 5778 min 10) quotes Rav Aharon Kotler who ate iceberg lettuce and Rav Soloveitchik who held it was specifically Romaine lettuce since that is what chazal had in Israel at that time. He explained that horseradish isn't considered maror. Rav Eider (Halachos of Pesach v. 2 p. 234 fnt. 23) quotes this practice of Rav Aharon Kotler. Rabbi Gornish quotes some who think that iceberg lettuce is acceptable. Rav Shlomo Amar (Motzei Shabbat Tzav 5778 min 2) also agrees that horseradish isn't maror at all.
  6. ↑ Rav Schachter (Inyonei Pesach 4 5778 min 11) explained that one shouldn't eat the Romaine lettuce together with horseradish since the horseradish isn't a mitzvah its taste nullifies the taste of the maror and one doesn't fulfill one's obligation.
  7. ↑
    • Lettuce: The Mishna Pesachim 39a identifies that the primary example of maror is חזרת, chazeret. The gemara translates it as חסא. The Aruch and Rif cite this translation of the gemara. Yerushalmi (חסין) agrees. Rashi 39a s.v. chasa translates chazeret as ליטוגא. The Aruch (לטוגא), Raavan (לייטוגא), Nemukei Yosef (ליטוגא), Or Zaruah 2:256 (לוטיגא), and Ri Mlunil (ליטרגא) agree. Hagahot Maimoniot 7:13:20 translates chazeret as לטב"א in German and לטוג"א in French. Rambam Pirush Mishnayot (R' Korach, 2:6) translates it as אלכ"ס. Rabbi Korach fnt. 46 writes that חסא means the modern Hebrew חסה, lettuce. Rabbenu Yerucham 5:4 translates חזרת as חסא and כסא in Arabic.
      • Poskim which accepted lettuce as maror: Magen Avraham 473:9 (לאטיך), Chok Yakov 473:18 (לטוגא, לאטיך), Chacham Tzvi 119 (לטוגא, סאלאט), Mishna Brurah 473:34 (שאלאטין), Aruch Hashulchan 473:12 (לאטיך), Shulchan Aruch Harav 473:27 (סאלאט), Kaf Hachaim 473:72 (סאלאט), Nitai Gavriel 2:54:1 (חסה, סאלאט), and Torat Hamoadim 24:3 (כס, ליגונא, לגוטא, סאלאט, לטוס). Levush 473:5 identifies the chazeret as זערזיך in Polish, while the Eliya Zuta 473:6 argues that לאטיך is chazaret and זערזיך is incorrect. Chok Yakov 473:18 and Shulchan Aruch Harav 473:27 quote this.
      • Rav Yosef Henkin in Gevurat Eliyahu 126:9 writes that a person should specifically use horseradish and not lettuce since there are those who question whether our lettuce is the one of the gemara. Rabbi Gornish quotes that the botanists claim that all modern lettuce are derivatives of the Egyptian lettuce, however, this does not necessarily mean that halachically they're all acceptable.
      • Or Letzion 3:15:18 says that a person should use Romaine lettuce (חסה ערבית) and not iceberg lettuce (חסה אירופית) or celtuce (חסה סינית) since we have a long standing mesorah to use Romaine lettuce and there's no mesorah for the others.
  8. ↑ Gemara Pesachim 39a, Shulchan Aruch O.C. 473:5
  9. ↑ Chok Yaakov 473:22, Mishna Brurah 473:42, Shulchan Aruch Harav 473:30, Nitai Gavriel 2:54:2
  10. ↑ Chazon Ish questioned using Romaine lettuce since it is sweet and not bitter. Therefore, the Chazon Ish would eat horseradish and when he wasn't able to do that would eat lettuce that was left longer in the ground so it was bitter (Dinim Vehanhagot 13:37, Chut Shani 17:15 cited by Dirshu 473:47). Bet Yosef 473:5 clearly thought it was acceptable as he writes that indeed the chazeret is sweet. Levush 473:5 and Rav Asher Weiss (Haggadah p. 212) agree. Furthermore, Chazon Ovadia p. 95 answers that from many rishonim and poskim it is evident that the Romaine lettuce is acceptable since if left in the ground longer would turn bitter.
  11. ↑ *Horseradish: The second example of maror in the Mishna Pesachim 39a is תמכא, tamcha.
      • Rashi s.v. tamchata defines it as מרוביי"א. Rashi on the Rif 11b translates it similarly (מירטיך). Aguda (מירטי"ן) and Maharil (מערטיךת, Haggadah n. 34) agree. Aruch quoting some mefarshim (מרובי"ו), Talmid Harashba (מרוב"י), Nemukei Yosef (מריבי), Orchot Chaim (מרובי, Hilchot Leil Haseder), Baal Haitur (מריב"י), and Ri Mlunil (מכובי) agree. Hagahot Maimoniot 7:13:20 translates tamcha as מיריטיך in German and מרבויא in French. The word מירמיך in German means horseradish to this day as does the Yiddish חריין.
      • Rif 11b translates it in Arabic as אל שלים. Rosh 2:19 (של"ה) agrees with the Arabic translation. Maharam Chalavah agrees and says that this translation (מרובי) is the same as that of the Rif (אל שלום).
      • Magen Avraham 473:11 writes that תמכא is קרין, which is horseradish. Bear Heitiv 473:11 agrees and adds that this is the widespread custom.
      • Alternative translations: However, Meiri translates tamcha as קרישפילא"ה (which is what Rashi translated as ulshin). Rambam Pirush Mishnayot (R' Korach, 2:6) translates it as אלסרי"ס. Kapach also translates it as סרי"ס but adds that he wasn't able to identify what it is. Yerushatenu v. 8 p. 143 writes quotes Professor Zohar Amar who identifies this as a type of lettuce. Avudraham (Haggadah) quotes this from the Rif (סריס). Yerushalmi translates it as גנגידין. Both Peni Moshe (חרין) and Korban Haedah (מרוביא) assume that the translation is like that of Rashi on the bavli. Aruch's first translation of tamcha is קרד"ו. Avudraham (Haggadah) quotes the two translations of the Aruch.
  12. ↑ Mahari Vayil 193 (מירעטיך), Magen Avraham 473:12 (מערטיך) and also cites this from the Shlah Pesachim 3a and Masat Binyamin 3, Olat Tamid 473:4 (קרין), Chok Yakov 473:18 (חריין), Shulchan Aruch Harav 473:27 (קרין and מערעך in German, and מרובייא in French), Chatom Sofer 132, Mishna Brurah 473:36 (חריין), Aruch Hashulchan 473:12 (חריין and קריין), Torat Hamoadim 24:3, and Nitai Gavriel 2:54:1.
  13. ↑ The Chacham Tzvi 119 argues that the best option of Maror is lettuce, while horseradish is both dangerous and most people don't eat a kezayit because of its bitter taste. Otzrot HaNetziv p. 195 quotes that the Netsiv held that maror is lettuce (סאלאטין) and not horseradish. Rabbi Dr. Zivotofsky doubts the identification of horseradish as maror because it is sharp and not bitter, it is a root and not a leaf, and the Yerushalmi has another translation. Therefore, he concludes that the Romaine lettuce is the best option and not horseradish. Although, it is certainly the case that Romaine lettuce is superior to horseradish as it is listed earlier in the Mishna, none of his questions are compelling. Almost all of the rishonim and achronim accepted horseradish as the translation of tamcha. The Mahari Vayil 193 and Magen Avraham 473:12 address the issue of it being a root since it is a large root and like a stalk and not a minor branching root. See the student of the Trumat Hadeshen, Leket Yosher OC 92b and 83e, who discusses whether the roots of קריין and מירעטיך are acceptable for maror. He quotes that the Mahari Vayil permitted it and in 92b he quotes his teachers as having forbid it.
  14. ↑ Rav Shlomo Zalman Auerbach in Halichot Shlomo 9:48, Rav Schachter (Inyonei Pesach 4 5778 min 11), Rav Yizchak Weiss (cited by Dirshu 473:47 from Haggadah). Rabbi Dr. Zivotofsky quotes that the practice of Rav Yosef Dov Soloveitchik was to have horseradish and then Romaine lettuce.
  15. ↑
    • Endives: Fourth on the list of acceptable vegetables for Maror is עולשין, ulshin. The gemara translates ulshin as hindivi.
      • Rashi 39a s.v. hindivi translates it as קרישפל"א. Raavan (קרשפילא) agrees. The Hagahot Maimoniot 7:13:20 translates ulshin as קירבי"ל in German, and קרישפיל"ה in French, הונדבי in Arabic, and שלוש in Spanish. Rambam Pirush Mishnayot (R' Korach, 2:6) translates it as אלהנדב"א. Aruch quotes two opinions: some who say like Rashi (הנדבא) in Arabic, and others who say it is סינצוני.
      • Alternative Translations: However, Talmid Harashba translates it as ליקצונ"ש. Nemukei Yosef (ליטיצינו"ש), Meiri (לייטיצונא"ס), and Ri Mlunil 39a (צונ"ש) agree. Baal Haitur (130c) writes that ulshin is הנדבא in Arabic and ליטשינ"ש in French. Maharam Chalavah 39a s.v. chazeret disagrees with this translation (ליקסונש) and instead translates it as אנדבי, like Rashi and the Hagahot Maimoniot. Orchot Chaim quotes two translations: ליסטו"ש and אישריולה which is ליטוגא.
      • Yerushalmi translates it as טרוקסימון.
  16. ↑ Shulchan Aruch O.C. 475:1. see also Amount of Maror by Rav Zvi Sobolofsky
  17. ↑ Shulchan Aruch O.C. 475:1
  18. ↑ Mishna Brurah 475:13
  19. ↑ Shulchan Aruch O.C. 475:1
  20. ↑ Mishna Brurah 475:14. Magen Avraham (475:6) writes that if one did indeed lean while eating maror one nonetheless fulfills his obligation. Rabbi Shmuel Loew in Machatzit Ha-Shekel finds support for this from the fact that Hillel must have leaned while eating maror since he ate it together with the matzah. However, Mishna Brurah (475:14) writes that if one so desires one may lean while eating the maror. Rabbi Hezekiah Silva in Pri Chadash (475:1) defends this approach by arguing that leaning is not a contradiction to slavery, for after all even the matzah and the first two cups of wine serve as partial symbols of slavery and are nevertheless leaned for.
Time Topic
Before Pesach
Month of Nissan - Shabbat HaGadol - Bedikat Chametz - Biur Chametz - Bitul Chametz - Tanit Bechorot - Erev Pesach - Selling Chametz - Erev Pesach That Fell out on Shabbat - Candle Lighting on Yom Tov - Kashering the kitchen for Pesach - Which foods, medications, cosmetics, and toiletries are Chametz? - Kitniyot - Chametz of a non-Jew - Owning Chametz on Pesach
Kaddesh - Urchatz - Karpas - Yachatz - Maggid - Rachsa - Motzei Matzah - Maror - Korech - Shulchan Orech - Tzafun - Barech - Hallel of the Seder - Nirtzah - Kriyat Shema Al HaMitah
- Setting the Table (The Seder plate) - Arvit of the night of Pesach - Leaning during the Seder - Required Amount of Matzah and Wine for the Seder - The four cups of wine - Matzah
After Pesach
Issru Chag - Chametz which a Jew owned on Pesach - Pesach Sheni
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