Haroset and Maror
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Shareמַתְנִי׳ הֵבִיאוּ לְפָנָיו, מְטַבֵּל בַּחֲזֶרֶת עַד שֶׁמַּגִּיעַ לְפַרְפֶּרֶת הַפַּת. הֵבִיאוּ לְפָנָיו מַצָּה וַחֲזֶרֶת וַחֲרוֹסֶת וּשְׁנֵי תַבְשִׁילִין, אַף עַל פִּי שֶׁאֵין חֲרוֹסֶת מִצְוָה. רַבִּי אֱלִיעֶזֶר (בֶּן) צָדוֹק אוֹמֵר: מִצְוָה. וּבְמִקְדָּשׁ הָיוּ מְבִיאִין לְפָנָיו גּוּפוֹ שֶׁל פֶּסַח.
MISHNA: The attendants brought vegetables before the leader of the seder prior to the meal, if there were no other vegetables on the table. He dips the ḥazeret into water or vinegar, to taste some food before he reaches the dessert of the bread, i.e., the bitter herbs, which were eaten after the matza. They brought before him matza and ḥazeret and ḥaroset, and at least two cooked dishes in honor of the Festival. The tanna comments that this was the practice, although eating ḥaroset is not a mitzva but merely a custom. Rabbi Eliezer ben Tzadok says: Actually, it is a mitzva to eat ḥaroset. And in the period when the Temple stood and they offered the Paschal lamb, they brought before him the body of the Paschal lamb.
גְּמָ׳ אָמַר רֵישׁ לָקִישׁ: זֹאת אוֹמֶרֶת מִצְוֹת צְרִיכוֹת כַּוּוֹנָה. כֵּיוָן דְּלָא בְּעִידָּן חִיּוּבָא דְּמָרוֹר הוּא דְּאָכֵיל לֵיהּ, בְּ״בוֹרֵא פְּרִי הָאֲדָמָה״ הוּא דְּאָכֵיל לֵיהּ. וְדִילְמָא לָא אִיכַּוַּון לְמָרוֹר, הִלְכָּךְ בָּעֵי לְמֶהְדַּר לְאַטְבּוֹלֵי לְשֵׁם מָרוֹר. דְּאִי סָלְקָא דַעְתָּךְ מִצְוָה לָא בָּעֲיָא כַּוּוֹנָה, לְמָה לָךְ תְּרֵי טִיבּוּלֵי? וְהָא טַבֵּיל לֵיהּ חֲדָא זִימְנָא! מִמַּאי? דִּילְמָא: לְעוֹלָם מִצְוֹת אֵין צְרִיכוֹת כַּוּוֹנָה, וּדְקָאָמְרַתְּ תְּרֵי טִיבּוּלֵי לְמָה לִי? כִּי הֵיכִי דְּלֶיהְוֵי הֶיכֵּירָא לְתִינוֹקוֹת. וְכִי תֵימָא: אִם כֵּן לַישְׁמְעִינַן שְׁאָר יְרָקוֹת? אִי אַשְׁמְעִינַן שְׁאָר יְרָקוֹת, הֲוָה אָמֵינָא: הֵיכָא דְּאִיכָּא שְׁאָר יְרָקוֹת הוּא דְּבָעֵינַן תְּרֵי טִיבּוּלֵי, אֲבָל חֲזֶרֶת לְחוֹדֵהּ לָא בָּעֵי תְּרֵי טִיבּוּלֵי, קָמַשְׁמַע לַן דַּאֲפִילּוּ חֲזֶרֶת בָּעֵינַן תְּרֵי טִיבּוּלֵי, כִּי הֵיכִי דְּלֶיהְוֵי בֵּיהּ הֶיכֵּירָא לְתִינוֹקוֹת.
GEMARA: Reish Lakish said: That is to say that mitzvot require intent. One who performs a mitzva must do so with the intent to fulfill his obligation. The proof of this from the mishna is that since one does not eat the lettuce at the time of his obligation to eat bitter herbs, he eats it after reciting only one blessing: Who creates fruit of the ground. And clearly the reason is that perhaps he did not intend to fulfill his obligation to eat bitter herbs, and therefore he needs to dip it again for the purpose of bitter herbs. For if it could enter your mind that mitzvot do not require intent, why do you need two dippings? But he has already dipped the lettuce once. The Gemara rejects this contention: From where do you know that this is the case? Perhaps I can say that actually mitzvot do not require intent. And that which you said, why do I need two dippings, perhaps the reason is so that there should be a conspicuous distinction for the children, which will cause them to inquire into the difference between this night and all others. And if you say: If so, let the tanna teach us this halakha with regard to other vegetables as well, as there is no obvious reason that lettuce is chosen for this distinction. In response, I would say that had the mishna taught us about other vegetables, I would have said that it is only where there are other vegetables that one requires two dippings, one for the other vegetables and one for the bitter herbs; however, if one has only ḥazeret, he does not require two dippings, as one dipping is sufficient. Therefore, the mishna teaches us that even if one has just ḥazeret he requires two dippings, so that there be a conspicuous distinction for the children.
רבי אליעזר בר צדוק אומר מצוה. כתב הר"ב זכר לתפוח שהיו יולדות שם בניהם בלא עצב. מסיים רש"י ולא יכירו בהן מצרים דכתיב (ש"ה ח) תחת התפוח עוררתיך: