What Is Maror

ואכלו את הבשר בלילה הזה צלי אש ומצות על מררים יאכלהו

Rashi explains מרורים as: “כל עשב מר נקרא מרור”—any bitter plant is called maror. This implies that maror (or marorim) in the pasuk is a general term encompassing any bitter herb, rather than referring to a specific species.However, the Mishnah in Pesachim (39a) enumerates specific vegetables that can be used for maror: ואלו ירקות שאדם יוצא בהן ידי חובתו בפסח: בחזרת, בתמכא, ובחרחבינא, ובעולשין, ובמרור. Additionally, the Gemara records different lists according to other opinions. This suggests that maror is not simply any bitter vegetable, but refers to certain recognized varieties. (Presumably the identification of these species was transmitted by mesorah.) A way to reconcile Rashi with the Mishnah is found in the Ritva, who cites the Re’ah who maintains that the term maror in the Mishnah is itself generic and refers to all bitter plants, and the Mishnah’s list is illustrative rather than exclusive. Alternatively, the view of אחרים in the Gemara כל ירק מר יש לו שרף ופניו מכסיפין may align with Rashi. According to אחרים any bitter herb with these characteristics is valid for the mitzvah.

The Shulchan Aruch (O.C. 473:5) rules that one should use the species listed in the Mishnah. The Rema, however, adds that if these species are unavailable, one may use any bitter vegetable. The Gra explains that this allowance is based on the opinion of אחרים. The Magen Avraham writes that in such a case, one should not recite a berachah, because several opinions hold that one does not fulfill the mitzvah with arbitrary bitter herbs. He argues that even Rashi may only mean that all bitter plants are called maror, but not that they are necessarily valid for the mitzvah. One of his proofs comes from Sukkah (13a), which states that if maror has a שֵׁם לְוַוי (a descriptive modifier), one cannot fulfill the mitzvah with it. The Magen Avraham says that this implies that the mitzvah requires a specific form of maror, otherwise, why should a שם לווי make it invalid if any bitter herb were acceptable?  According to the opposing view, one would need to assert that a shem levai signals a form of bitterness not consonant with the Torah’s intended taste profile (see R’ Akiva Eger to Sukkah; Rav Kook, Mishpat Kohen §14). [See also Mishnas Yaavetz siman 17 makes this point a machlokes in the Gemarah.]

It is also notable that the Shulchan Aruch presents the Mishnah’s list in an order of preference, with the earlier items being optimal. The Rambam, by contrast, makes no mention of such a hierarchy. This suggests that the Rambam views all species listed in the Mishnah as equally defined forms of maror, with no basis for preference among them. The Shulchan Aruch, however, appears to hold that while only the Mishnah’s species qualify as maror, those whose taste more strongly reflects bitterness are more ideal for fulfilling the mitzvah.