Shiva and Kashering the Kitchen for Pesach: Difference between pages

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One whose relative has passed away has an obligation<ref>There is a difference of opinion as to whether this obligation is derabanan or deoraisa, see below.</ref> to engage in several practices of mourning. The week of mourning, which begins (under normal circumstances) from the time of burial and continues for seven days, is colloquially referred to as "shiva" and is associated with several laws and customs.
[[Image:Hagalah.jpg|right]]
When preparing the kitchen for Pesach Klal Yisrael are very careful to meticulously clean for Pesach and kosher the kitchen. In the process, the pots, pans, plates, silverware,<ref>Hagalah Kelim 13:330 writes silverware usually needs hagalah in a kli rishon.</ref> ovens, and other utensils that were used for chametz need to be koshered if they are to be used for Pesach. For someone who can afford it, it is an ideal option to buy separate Pesach pots that aren't used for chametz and this minimizes the need to kasher.<ref>Pitchei Teshuva 451:1-2 writes from some poskim that it is ideal to get new pots and not kasher for pesach since it is difficult to kasher pots correctly.</ref> When kashering, the rishonim debate whether according to the strict law, the laws of kosher for pesach mimic those of koshering a kitchen from non-kosher or are more lenient.<ref>The Rishonim argue whether the absorption of chametz is considered a permitted absorption and as such it is sufficient to kosher with hagalah, or it is like a forbidden absorption and needs libun if the utensil was used on the fire. Ramban Avoda Zara 76a, Rashba Avoda Zara 76a, Meiri Pesachim 30b all hold that chametz is considered a forbidden absorption. The Ran Pesachim 8b explains that this is the case since the title of chametz is relevant all year even though it is only forbidden on Pesach. Bet Yosef 451:4 explains that this is the opinion of the Rif and Rosh. However, the Rambam (according to Maggid Mishna 5:23), Hagahot Maimoniyot Chametz 5:23:1, Rashi and Raavad cited by Ran Pesachim 30b all hold that chametz is considered a permitted absorption. Shulchan Aruch 451 assumes that it is a forbidden absorption but in 452:1 he seems to contradict himself. See Biur Halacha there.</ref>


==Who and For Whom Does One "Sit Shiva"==
==Dishes One Isn't Kashering==
# There are seven relatives for whom one is obligated to mourn: one's (1) father, (2) mother, (3) son, (4) daughter, (5) sister, (6) brother, and (7) spouse.<ref>Shulchan Aruch Y.D. 374:4. The Rambam in Hilchos Avel 2:1 considers the obligation of mourning for a spouse  to be Midivreihem, which most (cf. Lechem Mishnah there) assume to mean that it is derabanan (although this is not the understanding of the Kesef Mishnah there). Ramban, however, in Toras HaAdam (Chavel ed.) page 213 believes that it must be deoraisa. Additionally, Ramban writes (to Vayikra 21:3) that mourning for one's married sister, or a married sister mourning for her brother, is only derabanan.</ref> One who is not biologically related to the deceased 'relative' is not obligated to mourn for them.<ref>Thus, an adopted child, strictly speaking, does not need to mourn for his/her parents. However, some have the practice to do so anyway out of respect and gratitude for their adopted parents. Pischei Teshuvah 374:3 writes that one should mourn for his/her step-parent.</ref>
# A ger (convert) is not obligated to mourn for his relatives.<ref>Rama 391:1, against the opinion of the Mordechai in Maseches Semachos</ref>
# The Rabbis decreed that one whose immediate relative (i.e. one of the seven described above) is in mourning should also act as if he himself is in mourning, as long as he is in the presence of his mourning relative.<ref>Gemara Moed Kattan 20b, Shulchan Aruch 376:6. See Tosfos there regarding one's spouse's relative</ref> Today, however, some believe that this rule is no longer in effect.<ref>Hagahos Maimoni Avel 2:2 writes that the mourners can forgo this right to have their relatives mourn with them, and so the Rama in 376:6 writes that it is assumed that today everyone relinquishes this right.</ref>
# Generally speaking, one does not mourn for a deceased person who has rebelled against Judaism,<ref>Sanhedrin 47a, Shulchan Aruch Y.D. 304:5 and Shach 304:8 (applying the Rosh and Mordechai Moed Kattan 886) that even one who sinned only for pleasure, but repeatedly, is also excluded from being mourned), </ref> or one who committed suicide,<ref>Maseches Semachos 2:1, Shluchan Aruch Y.D. 345:1, against the opinion of Ramban in Toras HaAdam pg. 83</ref> although there are many possible exceptions to this rule, so every case must be determined by a qualified posek.<ref>cf. Chasam Sofer Sh"T Y.D. 326, Ritva Avodah Zarah 18a, Birkei Yosef Y.D. 341:2, Kol Bo Aveilus 1:4:3:39, Yabia Omer vol. 2, no. 24 miluim 15</ref>
# One does not mourn for a baby born prematurely who dies within thirty days of its birth, although there is considerable debate regarding how to determine "premature" in this context.<ref>Cf. Niddah 44b, Shulchan Aruch Y.D 374:8, Rama E.H. 156:4</ref>
# Children under bar mitzvah are not taught to observe aveilus. <ref>Derisha quoted in Taz 340:15 writes that in fact a child should be taught to observe aveilus, as the Gemara (Moed Kattan 26b) indicates that he should be taught to tear keriyah on the deceased. However, Dagul Merevavah there writes that there is no aveilus for children, and this is the common practice.</ref>
# There is a dispute regarding a boy who turns thirteen or a girl who turns twelve during the week or month after the burial of his/her relative, but the practice is for such a person to not observe aveilus at all.<ref>Rosh Moed Kattan 3:96, Tur and Shulchan Aruch 396, Taz 396:2</ref>
#We mourn over the loss of a Jew who wasn’t religious nowadays. <ref>Chazon Ovadia Aveilut v. 1 p. 538. His three reasons are the perhaps he did teshuva (Yad Yitzchak 3:149), perhaps avoiding mourning would lead to ayvah (Maharshag YD 1:25:6), and perhaps he was a tinok she’nishba (Emet LYakov 345:218).</ref> See [[Interactions with Non-Religious Jews]] for details.


==The Beginning and End of "Shiva"==
#Dishes or pots that one isn't kashering for Pesach can be owned and do not need to be sold over Pesach. They should, however, be stored away so that someone doesn't make a mistake and use them. Ideally, one should lock them in a cabinet or room and hide the key.<ref>Shulchan Aruch O.C. 451:1</ref>
# Normally, aveilus begins from the end of the burial.<ref>Moed Kattan 27a (and elsewhere), according to R' Yehoshua regarding turning over the bed. Rashi (Kesuvos 4b) as understood by Ramban (Toras HaAdam pg. 156), holds that aveilus begins from the time that the casket is covered, even before it is placed in the ground, and the burial is only relevant if the body is buried without a casket. However, Shach (Y.D. 373:11) disputes this interpretation of Rashi, and Tosfos (Kesuvos 4b) write that aveilus begin when the stone covering is placed over the grave, or, if there is none, then it begins from the time that the relatives turn away from grave, having considered their burial complete. Bach (Tur Y.D. 375) believes that the Shulchan Aruch paskens like Rashi, but the based upon the Shach just cited, most assume that the aveilus does not begin until the end of the burial. According to Badei Hashulchan 375:2 quoting Daas Torah, the burial is not considered complete until the customary mound of earth is made marking the grave.</ref><ref>Although it is true that the aveilus does not begin until the completion of the burial, the period of aninus (at least for the purpose of davening) appears to end beforehand, from the beginning of the burial. Both Magen Avraham (O.C. 71:1) and Aruch Hashulchan (Y.D. 341:28) write that as soon as the body or casket begins to be covered by earth, the relatives may daven.</ref> Technically, the aveilim can keep their leather shoes on until they get home, but the custom is to remove them immediately after the burial.<ref>Ramban Toras HaAdam pg. 154, Shulchan Aruch 375:1. Badei Hashulchan Biurim "ve'achshav" writes that this may in fact be required according to the Magen Avraham O.C. 554:17, but the Aruch Hashulchan 375:5 writes that this is merely a custom which developed in order to symbolically display the onset of aveilus.</ref>
#There is what to rely upon to store the chametz utensils on high shelves in the kitchen and we're not concerned that one would accidentally use them. The more proper practice is to store them in a locked area.<ref>Taz 451:1 quotes the Bach who is adamant that those who store chametz pots high up are incorrect because height isn't considered stored away. Taz only disagrees with the Bach with respect to storing Pesach utensils during the year high up is fine. However, the Magen Avraham 451:2 defends the practice that the Bach rejected. Mishna Brurah 451:7 rules that one doesn't need to protest those who are lenient but those who are strict will be blessed.</ref>
# If the mourner already davened maariv before shkiah, and then heard of his relative’s death, he cannot count that first day as one of the seven days of aveilus, but begins counting as if it were already past shkiah.<ref>Shulchan Aruch Y.D 375:11 and 402:11 and Shach 375:15, although cf. Levush there who writes, based on Rama to Y.D. 196:1 that the Rama argues. </ref>
# Aveilus is not practiced for the full seven days, but ends on the morning of the seventh day, because we say that מקצת היום ככולו, part of the last day counts as if it were a whole day.<ref>Moed Kattan 19b</ref> However, we do not apply this concept to keeping aveilus at night, and instead the mourners have visitors come in the morning and end aveilus when they leave.<ref>This is the practice as described by the Gemara Moed Kattan 21b. Tosfos there (s.v. “Afilu”) believe that the nighttime cannot count as a partial day, but Ramban (Toras HaAdam p. 215) disagrees. Maharam of Rothenberg, quoted in the Rosh (Moed Kattan 3:30) and paskened by Shulchan Aruch (Y.D. 395:1) held that the concept of מקצת היום ככולו can be applied to the nighttime in principle, and is therefore relevant for the thirty days of aveilus, but nighttime does not suffice for ending the seven days because of a need to have a seven day count, similar to the count of a niddah. </ref>
===If a Relative Doesn't Go to the Funeral===
# According to Sephardim if a relative isn't going to the funeral but knows when the funeral is going to take place, he may not start aveilut until after the burial. After the fact if the asked a rabbi and the rabbi allowed him to start aveilut they can count those days towards the aveilut.<ref>Chazon Ovadia (Aveilut v. 2 p. 100). The Rambam (Avel 1:5) and Shulchan Aruch YD 375:2 rule that if a relative escorts the dead to the end of the city and doesn't continue to travel to the funeral he starts his aveilut immediately as long as the funeral is so far that he doesn't know when the funeral is going to take place. Chazon Ovadia infers that if the relative knows when the funeral is going to take place he can't start observing aveilut before then. He quotes the Maharnach 2:51 and Radbaz 4:63 who also say this.</ref>
# If a relative hears about the death of a relative and he isn't going to be involved in the burial or funeral at all and doesn't know when the funeral is going to take place, some say that he can't start his aveilut until he knows that the burial was complete, while others hold that he starts his aveilut immediately. Most contemporary poskim follow the second opinion.<ref> The Gemara Moed Katan 22a states that if a relative sent the funeral procession on its way to a faraway place once he turns his face from the burial he begins his aveilut. This is codified in Shulchan Aruch 375:2. However, the Rosh (teshuva 27:5) writes that if a person observed aveilut before his relative was buried his aveilut doesn't count. There are two major approaches as to how to explain the difference between the Gemara and the Rosh.
* The Netsiv (Meishiv Dvar YD 27) holds that only if a person was involved with the burial and then sent the funeral procession off he begins his aveilut since he has completed his participation in the burial. However, if a person didn't do anything to contribute to the burial and was in another place he can't begin aveilut until after the burial.
* The Netsiv's son-in-law, Rav Rafael Shapira, quoted by Sdei Chemed (Avelut no. 14) argued that once a person despaired from making any further participation in the burial either because he did his part or because he is so distant that he can't do anything he begins aveilut. However, in the case of the Rosh the relatives didn't give up to do the burial, so they can't begin aveilut yet.
* Chazon Ovadia (Aveilut v. 2 p. 101) quotes the Chelkat Yakov 1:188, Maharsham 2:260, Shevet Halevi 3:168, and Igrot Moshe YD 1:253 who agreed with Rav Shapira.</ref>
# A relative who is not accompanying the meis to the place of burial begins the aveilus from the time that (s)he turns away from the meis,<ref>Moed Kattan 22a.</ref>  as long as the burial is far enough that those relatives will certainly not make it to the burial.<ref>Shulchan Aruch Y.D. 375:2. Ramban (Toras HaAdam pg. 162, based on Rambam Avel 1:5) writes that this is only the case if the meis is being brought to a faraway city, and according to the Dagul Merevavah to Shach 375:1 is how the Shulchan Aruch paskens. However, the Behag (as quoted by Ramban, ibid.) appears to pasken that the relatives begin aveilus from the time that they turn away regardless of where the burial will be, and the Shulchan Aruch quotes this Behag in Y.D. 399:14. According to the Dagul Merevavah and Chachmas Adam (Matzeves Moshe 9), if the burial occurs in the same city, but a relative turns away from the procession and will certainly not return, such as on erev Yom Tov, this too would be enough to start aveilus.</ref> However, if the burial is being done in the city's cemetery, the aneinus ends without the aveilus beginning until those who were busy with the burial return<ref>Ramabn Toras HaAdam pg. 163, Shulchan Aruch Y.D. 375:2 as interpreted by Aruch Hashulchan 375:8 and paskened by Igros Moshe Y.D. 1:253 and Badei Hashulchan 375:11. However, Radbaz Sh"T 4:63 understands that even according to Ramban, once night falls, or once the relatives can be certain that the burial has occurred, they begin aveilus even if the burial occurred within their city despite not being present at the burial itself. See also Minchas Shelomo 1:91:25 regarding contemporary situations. In some situations, if the head of the family does not accompany the meis to the burial, then even the relatives who have stayed behind begin aveilus only after the burial. See Tosfos Moed Kattan 22a, Shulchan Aruch Y.D. 375:2</ref>
===Completion of Shiva===
# On the seventh day of the mourning after the comforters leave the mourner can get up and that completes the shiva as part of the seventh day is considered like the whole day.<ref>Tur and Shulchan Aruch Y.D. 395:1. The Tur 395 cites a dispute if we apply the principle of a part of the day counts like the full day at night. The Bet Yosef quotes the Ramban (Torat Haadam Shaar Haavel, Inyan Haavelut s.v. amar rav amram n. 82) who holds that it does count but the Tosfot, Rosh, and Maharam hold it doesn't count. Shulchan Aruch follows the Maharam.</ref>
# If someone dies on Sunday and the shiva is completed on Shabbat, private aveilut is observed on Shabbat until after Shacharit Shabbat morning.<ref>Taz 402:5, Shach 402:4</ref>


==Prohibitions for the Avel==
==Which Materials Can be Kashered?==
# The avel is prohibited from working or leaving the house
# washing/bathing/anointing
# wearing shoes
# tashmish hamitah
# learning Torah<ref>Gemara Moed Katan 15a forbids learning Torah when one is a mourner based on the pasuk in Yechezkel 24:17. This is codified in Shulchan Aruch 384:1</ref>
# greeting others<ref>Gemara Moed Katan 15a forbids greeting others when one is a mourner based on the pasuk in Yechezkel 24:17. This is codified in Shulchan Aruch 385:1</ref>
# Today, the custom is not to turn over the beds or wrap one's head.<ref>Gemara Moed Katan 15a based on Yechezkel 24:17, Shulchan Aruch YD 386:1</ref> The custom is for a mourner to sleep in a bed and not the floor.<ref>Kitzur Shulchan Aruch 211:1, [http://www.hebrewbooks.org/pdfpager.aspx?sits=1&req=31174&st=%u05DC%u05D9%u05E9%u05DF Gesher Hachaim 1:20:10]</ref>
# laundering clothing and wearing freshly laundered clothing<ref>Gemara Moed Katan 15a based on Shmuel II 14:2, Shulchan Aruch YD 389:1</ref>
# haircutting and shaving<ref>Gemara Moed Katan 14b learned from the pasuk in Vayikra 10:6. This is codified in Shulchan Aruch YD 380:1</ref>
# other practices
===Doing Business During Shiva===
# It is forbidden for an avel to do work so that he is available to mourn properly and repent.<ref>Torat HaAdam (p. 170), Bach 380:3, Badei Hashulchan 380:10</ref> This prohibition includes doing business.<ref>Rambam (Avel 5:7) writes that just like doing work is forbidden so too doing business during aveilut is forbidden. The Nemukei Yosef (Moed Katan 13b) quotes one opinion as holding that it is permitted but that isn't accepted. Tur and Shulchan Aruch 380:3 follow the Rambam.</ref>
# Even if someone is very poor and needs to take tzedaka may not work during the first three days of aveilut. Afterwards, he can work in private. However, cursed are the neighbors of such a person that they didn't take care of him and made him work during aveilut.<ref>Gemara Moed Katan 21b establishes that it is forbidden for a person to work during aveilut even if they are so poor that they need tzedaka but after 3 days they can work in private. The Hagahot Maimoniyot 5:8 writes that after 3 days it is forbidden for anyone who isn't so poor that they need tzedaka. He quotes the Yerushalmi, Maharam, and Raavad who agree with this explanation unlike Rabbenu Shemaya. Tur and Shulchan Aruch 380:2 follow the Hagahot Maimoniyot. The Yerushalmi 3:5 adds that cursed are the neighbors who cursed him to work during aveilut. This is codified by Shulchan Aruch.</ref>
# If not doing a certain activity will cause a loss it is permitted to have others do the work for the avel. For example, if a person has a barrel of wine unsealed and it will spoil if he doesn't seal it, he can have someone else seal it for him.<ref>The Gemara Moed Katan 11b cites a dispute between Rav Shisha and Rav Ashi whether it is permitted for an avel to work during aveilut to avoid a loss. The Rif (Moed Katan 5a), Rosh (Moed Katan 2:1), and Rambam (Avel 5:10) all accept the opinion of Rav Shisha that it is forbidden. This is codified in Tur and Shulchan Aruch 380:4.</ref> If there is no one else available to do the work that is necessary to avoid the loss, according to Ashkenazim it is permitted after 3 days of aveilut or even within 3 days to avoid a large loss. However, Sephardim would forbid doing work by oneself even to avoid a loss and even if no one else is available.<ref>Rabban Gamliel (Moed Katan 11b) holds that it is permitted to do the work to avoid a loss if no one is available. The Tur 380:4 quotes the Rif and Rambam who don't hold like Rabban Gamliel, while the Ramban (p. 165) and Rosh (Avel 2:4) accept his opinion. The Shulchan Aruch 380:4 doesn't mention this leniency of Rabban Gamliel, while the Rama does, though he only applies it after 3 days or within 3 days if there's a large loss based on the Rabbenu Yerucham.</ref>
# If a person is in aveilut then his workers can't work either.<ref>Shulchan Aruch 380:5</ref>
# If a person is in aveilut some permit his wife to work out of the house, while others permit her only if she specifies that she is giving up her rights to having her husband provide for her sustenance for that week.<ref>Chazon Ovadia (Aveilut v. 2 p. 130) writes that just like the Aval Rabati (5:1 codified by Shulchan Aruch 380:4) writes that it is forbidden for children of an avel to work if the money goes to the avel so too it is forbidden for the wife of an avel to work since her salary goes to her husband. Bet Dovid YD 181 agrees that it is forbidden for a wife of the avel to work. However, Chazon Ovadia continues that the Rashba (Bet Yosef EH 95), Rabbenu Yerucham, and Ritva (Ketubot 59b) as holding that if a woman works outside her house which she isn't obligated to do she keeps her salary. If so, Rav Ovadia concludes, a wife who works out of the house can work during shiva of her husband. Rav Ovadia adds that it is better for her to say that she gives up her rights to sustenance from her husband which in exchange means that she can keep her own salary. Peni Baruch (p. 460) quotes Rav Shlomo Zalman Auerbach as saying that a wife or family members of the avel who wants to work can specify that their profits not go to the avel that week. </ref>
# It is permitted to write in non-professional script during shiva if there is a need.<ref>Rama 380:2, Chazon Ovadia (Aveilut v. 2 p. 137)</ref> However, a sofer may not write or fix a sefer torah unless the congregation needs him since there is no other kosher sefer torah and no other sofer available.<ref>Chazon Ovadia (Aveilut v. 2 p. 138) quoting Shaarim Hametzuyim Bhalacha 208:6</ref>
# It is permitted for an avel to sweep, cook, make the beds, and clean dishes during aveilut.<ref>Aval Rabati 11:9, Ramban (p. 173), Maharik 35:4, Mordechai (Moed Katan no. 929), Shulchan Aruch 380:22, Chazon Ovadia (Aveilut v. 2 p. 135)</ref>
# A doctor during aveilut can leave his house to help his patients.<ref>Chazon Ovadia (Aveilut v. 2 p. 145), Minchat Shlomo 2:96:1</ref>
# If a company has to pay its workers (contracted per month or year) even if the company closes it would be considered a loss if the company closed when the owner was in aveilut. Therefore, the workers can continue to work even if the owner is in aveilut.<ref>Aruch Hashulchan 380:6, Gesher Hachaim 1:21:2:2, Chazon Ovadia (Aveilut v. 2 p. 146). See Chazon Ovadia for his discussion of the opinion of the Chida who was strict and the proofs from others including the Nodeh Beyehuda that it is considered a loss.</ref>
# If a shochet is an avel and there is no other shochet available in the town he can work during aveilut since his activity is ochel nefesh.<ref>The Mordechai (Moed Katan no. 929) writes that cooking is permitted for an avel since it is permitted on Yom Tov. The Darkei Moseh 380:5 learns from the Mordechai that anything which is permitted on Yom Tov is permitted for an avel (which follows from the source of working during aveilut being that we compare aveilut and yom tov in Moed Katan 15b). Therefore, Rav Ovadia in Chazon Ovadia (Aveilut v. 2 p. 141) holds that it is permitted for a shochet to do shechita during aveilut if there's no one else available in town. He quotes that Rabbi Akiva Eiger (Drush Vchidush p. 107b) also said this. Gesher Hachaim 1:21:2:2 is also lenient. See, however, the Gilyon Maharsha 380:15 who quotes the Shvut Yakov 3:86 as holding that it is forbidden because of work and the Mahara Klosner who held that it is forbidden because he might not do a proper shechita because of his sorrow. </ref>
# If a person contracted someone for a specific job for a fixed cost and not paid for time, and then became an avel, that hired person can continue to work even though his employer is in aveilut. But he can only do the job outside the house of the mourner.<ref>Shulchan Aruch YD 380:18, Gesher Hachaim 1:21:2:5</ref>
# If a person rented a car to someone and then became an avel the renter can continue to use it but the owner can't rent it out again during shiva.<ref>Shulchan Aruch 380:15 quotes a dispute about the rented boat or animal of the mourner if the renter can rent it a second time when the owner is in aveilut. Chazon Ovadia (Aveilut v. 2 p. 151) follows the second opinion who is strict. However,
from Shulchan Aruch YD 380:14 it is clear that it is permitted for the renter to finish up the rental period that started before the owner became an avel.</ref>
# The mourner may not work. He can get someone else to do his work for him.<ref>Rama YD 380:16. Even though the Shach 380:17 disagrees with the reasoning of the Levush for the Rama, Gesher Hachaim 1:21:2:4 follows the Levush. The Shach would only permit it if there is a loss to the employer. </ref>
====Partners====
# If a partner in a company is an avel, the entire company has to close. The other partners who aren't in aveilut can work in their own houses in private unless it'll become known that the work is being done for the business at the time.<ref>Shulchan Aruch YD 380:21, Chazon Ovadia (Aveilut v. 2 p. 152). The Gesher Hachaim 1:21:2:7 writes that the minhag is to reopen the company after 3 days of aveilut. See Pitchei Teshuva 380:4 about a sale of the business to the other partners during shiva.</ref>
# If a partner in the company dies the partnership is undone and the other partner can work. This doesn't only apply if there are no inheritors of the deceased who will mourn him but even if the deceased has a child inheriting them and mourning them the other partner can work when the child is an avel since halachically the original partnership has been disbanded.<ref>Gesher Hachaim 1:21:2:10</ref>
# If before the relative dies a person sells the business to another person or to his partner then the business can stay open during aveilut. If the person already became an onen, in extenuating circumstances, he can sell the business to his partner or someone else during aninut.<ref>Chatom Sofer YD 2:324, Gesher Hachaim 1:21:2:14, Chazon Ovadia (Aveilut v. 1 p. 159)</ref>


===Bathing===
#It is possible kasher wooden, metal, or stone utensils. It is impossible to kasher earthenware utensils.<ref>Kitzur Shulchan Aruch 116:1-2</ref>
# It is forbidden for a mourner to take a complete shower or bath whether it is hot or cold. It is permitted for the mourner to wash his hands, feet, and face with cold water<Ref>Shulchan Aruch YD 381:1</ref> but not hot or even lukewarm water.<ref>Chazon Ovadia (Aveilut v. 2 p. 158) quotes the Tiferet Moshe who writes that lukewarm is considered warm for this halacha.</ref>
#If a vessel was used even once for Chametz it needs to be cleansed to be used for [[Pesach]]. A bread knife which was once for cutting a Chametz food that was hot such as warm cake, warm breaded-chicken, or used to stir chulent, must be cleansed. A teapot needs be cleansed because it probably touched Chametz when it was warm. <ref>Yalkut Yosef (Isser VeHeter vol 3 pg 470) </ref>
# The Ashkenazic minhag is not to shower or bathe during shloshim unless one is doing so to remove dirt. Some permit taking a cold shower.<ref>Rama YD 381:1 writes that the Ashkenazic minhag is not to shower all of shloshim. The Taz 381:1 quotes the Maharshal who says that the reason for the minhag is because it was common to take a haircut together with bathing and since taking a haircut is forbidden during shloshim the minhag wasn't to bathe for all of shloshim. The Darkei Moshe 381:3 cites the Maharam who explains the minhag based on a similarity to bathing and laundering. The Shach 381:1 writes that bathing in cold isn't bathing. It isn't clear if the Shach is referring to a full body shower or just one's hands, feet, and face. The Dagul Mirvavah 381:1 writes that the Shach is only discussing hands, feet, and face. The Pitchei Teshuva 381:2 quotes the Teshuat Chen who says that for others it is okay to rule that a cold full body shower is permitted in shloshim. Badei Hashulchan 381:16 concludes that it is permitted to take a cold shower in shloshim because some are lenient and also it is very difficult not to shower for 30 days.</ref> Sephardim don't have this minhag.<ref>Chazon Ovadia (Aveilut v. 2 p. 164)</ref>
#There is a question if it is possible to kasher plastic utensils. <ref>Rav Shimon Eider in Halachos of [[Pesach]] (p. 137) rules that one may not kasher plastic utensils for [[Pesach]] based on Igrot Moshe 2:92 who doesn’t allow kashering synthetic rubber since it is a new material that wasn’t discussed by the Rishonim. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 90 n. 4) disallowed using corningware, correlle, or pyrex used for chametz to be used for Pesach. See  however, Chazon Ovadia (p. 151), Minchat Yitzchak 3:67, Chelkat Yaakov YD 45, Tzitz Eliezer 4:6 who allow kashering plastic. [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim] allows kashering plastic.</ref>
# If someone has two relatives pass away in succession and has to observe aveilut straight for longer than 7 days, after the first 7 days he may bathe immediately.<ref>Shulchan Aruch YD 381:4, Badei Hashulchan 381:34</ref>
#The Ashkenazic minhag is not to kasher glass.<ref>Kitzur Shulchan Aruch 116:13</ref> According to Sephardim, one never needs to kasher glass, as it does not absorb. Rather, one must wash it thoroughly. The same is true for Pyrex and Duralex.<ref>Yechave Daat 1:6</ref>
# If someone will be in a lot of pain if he doesn't shower he may shower during shiva but not everyone is in this category.<ref>Shulchan Aruch YD 381:3</ref>
# It is forbidden for an avel to use soap or anoint oneself with oil except to remove dirt.<ref>Gesher Hachaim 1:21:3:2</ref>
# It is forbidden for a woman who is in shiva to go to the mikveh<ref>Shulchan Aruch 381:5</ref> and also a man who regularly goes to mikveh for davening may not go during shiva.<Ref>Chazon Ovadia (Aveilut v. 2 p. 159), Badei Hashulchan 381:18</ref> However, during shloshim, it is permitted for a niddah, for a man who regularly goes every day for davening or every week for Shabbat to go to the mikveh.<ref>Rama 381:5, Badei Hashulchan 381:18</ref>
# A woman may prepare herself for hefsek tahara before shiva nekiyim during shiva by washing that area and between her legs even with hot water.<ref>Even though the Rama 381:5 doesn't allow this washing to prepare for the hefsek tahara during shiva except during shloshim, the Shach 381:3 and Taz 381:2 quote the Masat Binyamin who allows washing that area and between her legs even with hot water during shiva. Badei Hashulchan 381:38 and Chazon Ovadia (Aveilut v. 2 p. 162) agree with the Masat Binyamin.</ref>
===Learning Torah and Getting Aliyot===
# It is forbidden for a mourner in shiva to learn Torah including Tanach, Mishna, Gemara, Halacha, and Midrash.<ref>Shulchan Aruch YD 384:1</ref> However, it is permitted to learn by himself Iyov, Kinot, the sad parts of Yirmiyahu, and the laws of mourning.<ref>Shulchan Aruch YD 384:4</ref>
# If many people need the mourner to give a shiur it is permissible for him to teach Torah during shiva. The Ashkenazic minhag is not to give a shiur to one's students.<ref>Shulchan Aruch YD 384:1 and Rama</ref>
# It is forbidden for an to get an aliyah even if he's the only kohen in the shul.<ref>Shulchan Aruch YD 384:2</ref>
# The Sephardic minhag is that the mourner during shiva specifically isn't the shaliach tzibur.<ref>Shulchan Aruch YD 384:3</ref>
# A child who is in mourning shouldn't be held up from his learning during shiva because there is no chinuch on Aveilut.<ref>Shulchan Aruch YD 384:5, Shach 384:5</ref>
===Leaving the House===
# During shiva it is forbidden for the mourner to leave the house even to go to shul during the week<ref>Although the Mahari Geyitz (cited by Tur 393:3) held that a mourner can leave his house to go to shul each day, the Raavad and Ramban (p. 217, cited by Bet Yosef 393:3) dispute his opinion. The Shulchan Aruch 393:4 follows the Ramban. Yet, he adds that the Sephardic minhag was to leave the house for kriyat hatorah on Monday and Thursday. Pitchei Teshuva 393:2 cites a dispute between the Chaye Adam (Mesevet Moshe 8) and Magen Avraham 696:8 whether the mourner can leave his house if there won't be a minyan at the shiva house in order to participate in kaddish and kedusha.</ref>, to visit another mourner, or visit the cemetery.<ref>Moed Katan 21b, Tur and Shulchan Aruch 393:1</ref> The reason for this prohibition is that chazal wanted a mourner not to be distracted from the mourning especially with the company of others.<ref>Trumat Hadeshen (responsa 290)</ref>
# If a mourner needs to leave his house he can do so at night when people aren't around.<ref>Trumat Hadeshen (responsa 290), Rama 393:2</ref>
# Even to perform a mitzvah such as attending a milah or wedding an avel may not leave his house during shiva.<ref>The Rosh (responsa 27:2, cited by Bet Yosef 393:2) writes that even though a mourner is obligated in all of the mitzvot, that only includes mitizvot he can do on his own like tzitzit and tefillin. However, attending a wedding or milah as a chesed that isn't a cause for him to leave the house. The Tur and Shulchan Aruch 393:2 follow the Rosh in opposition to the Nemukei Yosef (Moed Katan 13b s.v. bmakom) who allows leaving the house for a mitzvah purpose.</ref>
# It is permissible after 3 days to visit another mourner's house and sit on the side of the mourners.<ref>Moed Katan 21b, Shulchan Aruch YD 393:1</ref> The Ashkenazic minhag is not to leave the house to visit another mourner.<Ref>Rama YD 393:1 writes that the minhag isn't to visit another mourner's house during shiva since we can't comfort mourners as they used to it is better to be passive and not leave the house.</ref> Similarly, it is permissible for the mourner after 3 days to go to the cemetery for another person's funeral and he stands together with the mourners.<ref>Tur and Shulchan Aruch 393:1, Mordechai (Moed Katan no. 895)</ref>
# A mourner within 3 days of the death who is the only mohel available can he leave his house to do a milah. He should first daven at home and at the time of the milah he should go to the shul. However, if it is possible to get another mohel it is forbidden.<ref>Hagahot Ashuri (Moed Katan 3:37). Rama 393:3 quotes the Hagahot Ashuri and the Bet Yosef. However, the Shach 393:6 wonders why the Rama even quoted the Bet Yosef.</ref> who only According to Sephardim it is permitted to be the mohel even if another mohel is available.<ref>Bet Yosef 393:3 writes that since the minhag was to go to shul for kriyat hatorah on Monday and Thursday then certainly to be the mohel it is permitted to leave the house.</ref>
# If the mourner needs to leave the house for a major need such as to prevent a major loss or the government needs him it permissible for him to leave the house.<ref>Tosfot (Moed Katan 29a s.v. im), Mordechai (Avel no. 896), Rama 393:2</ref>
===Laundry===
# There is a minhag to wear black clothing during the year of aveilut for a parent.<ref>The Maharitz Gayitz (cited by Bet Yosef 345:6) writes that the minhag is that mourners wear black. Rosh (Moed Katan no. 94) and Rambam (Torat Haadam p. 85) agree.</ref> In Israel it isn't the minhag.<ref>Chazon Ovadia (Aveilut v. 3, p. 60). He cites the Radvaz 4:62 who writes the minhag of Egypt was not to wear black.</ref> On Shabbat one should change his clothing to nice non-black clothing.<ref>Ben Ish Chai (Shana Sheniya, Lech Lecha no. 18)</ref>


==Tefillin for a Mourner==
==Hagalah==
{{Tefillin_for_a_Mourner}}


==Aveilus on Shabbat and Yom Tov==
#If a vessel is used a majority of the time for [[cooking]] in liquid it is cleansed through boiling water. <ref>Chazon Ovadyah (pg 124) </ref>
# For details see the [[Aveilut_on_Shabbat]] and [[Aveilut_on_Yom_Tov]] pages.
#Hagalah includes cleaning the pot well from all Chametz, then immersing it in (boiling) hot water in a pot that’s on the fire (or an electric heating source) or a pot that was just removed from the fire.<ref>Chazon Ovadyah (pg 136) </ref>
#The minhag is to wash the utensils in cold water after performing Hagalah.<ref>Kitzur S”A 116:17</ref>
#If one is koshering utensils before the beginning of the fifth hour on Erev Pesach one can do hagalah with the following leniencies:
##even with pots that were used within 24 hours.<ref>Shulchan Aruch 452:1</ref>
##to ensure that there's sixty times the utensil in the water.<ref>Shulchan Aruch 452:1</ref>
##one can do hagalah on multiple utensils at the same time.<ref>Shulchan Aruch 452:1, Mishna Brurah 432:3</ref>
##the pot used for hagalah doesn't need to be koshered itself.<ref>Shulchan Aruch 452:1</ref>
#The minhag is to be strict even when koshering before the fifth hour to only kosher utensils that weren't used within 24 hours.<ref>Magen Avraham 452:6, Mishna Brurah 452:13</ref>
#If one is do hagalah after the fourth hour needs to be careful only to kosher a utensil that wasn't used within 24 hours or to have sixty times the utensil in the water. Some add that if is doing hagalah after the sixth hour they need to be careful about both conditions.<ref>Mishna Brurah 452:13</ref>
#Some say that it is critical to make sure to have the utensils to be not used within 24 hours before doing hagalah or to have sixty times the utensil in the water even when doing hagalah prior to the fifth hour.<ref>Mishna Brurah 452:13 quotes some achronim who are concerned for the opinions of isura baala.</ref>


==Behavior towards Visitors==
==Libun==
# A mourner does not have to stand up for his/her guests, even if the guest is a Talmid Chacham or person of high stature.<ref>Moed Kattan 27b, Rama Yoreh Deah 376:1.</ref> However, if the mourner did stand, one need not tell him to sit, and doing so is considered a bad omen.<ref>Shulchan Aruch YD 376:2, Kitzur Shulchan Aruch 207:2</ref>
# The avel should stand for a Sefer Torah.<ref>Sh"t Rivevos Efraim 7:230 quotes Rabbi Shlomo Zalman Auerbach is quoted as saying that even a mourner must stand for a sefer Torah if it passes by, although the Rivevos Efraim himself appears to be uncertain. Chazon Ovadia (Aveilut v. 3 p. 74) agreed with Rav Shlomo Zalman.</ref>


==At the Beis Ha'Avel (or "Shiva House")==
#If a utensil is used over the fire a majority of its uses such as the oven racks it is cleansed through making it red hot. <ref>Chazon Ovadyah (pg 124) </ref>
See the [[Practices_in_the_Mourner%27s_House]] page.
#Grills and skewers need Libun since it probably touched meat that was mixed with Chametz and should be heated until it sparks. <ref>Chazon Ovadyah (pg 126) </ref>


==If a Relative Missed Mourning during Shiva==
==Stovetop==
# If someone didn't mourn during shiva intentionally or unintentionally he has to make it up and mourn within thirty days of the death.<ref>The Ramban (p. 216, cited by Bet Yosef 396:1) quotes a Raavad who says that if a person didn't mourn when he was supposed to he has to make it up within thirty days since it is a mitzvah and he didn't fulfill it yet. Shulchan Aruch 396:1 codifies the Raavad.</ref>
# If someone didn't tear keriya he can make it up during shiva but not afterwards. For a parent if someone didn't tear keriya within shiva he can even tear afterwards.<ref>Shulchan Aruch YD 340:18, 396:1</ref>
# If a person didn't mourn on the first few days but did mourn afterwards, even the beginning days count towards the shiva.<ref>Shulchan Aruch YD 396:2</ref>


==Chinuch for Mourning==
#For a gas stove put a pot on top of the grate so that the fire spreads out and leave it on for a half hour to an hour.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14)]. Note that you don't need to wait 24 hours since the grates need [[#libun]] to be koshered. The Mishna Brurah 451:34 writes that really the reason that grates need to be koshered is a chumra of chametz since a pot doesn't absorb from another pot without liquids in between. After the fact if someone used grates without kashering them it isn't an issue.</ref> Some say that you should buy new grates for pesach or put them in the oven at 550 for an hour.<ref>[https://oukosher.org/passover/how-to-kasher-your-kitchen-for-passover/ OU] allows using 550 as libun kal for the grates</ref> Some require that the grates be put in an oven's self-clean cycle.<ref>[https://www.star-k.org/articles/articles/seasonal/338/preparing-kashering-the-pesach-kitchen/ Star-K] writes that the grates should be put in a self-clean cycle to have libun. The Star-K notes that a person should check with the manufacturer if the grates will break in the self-clean cycle.</ref>
# If a child's relative died the child doesn't need to observe aveilut as there is no chinuch for aveilut.<ref>Shulchan Aruch 396:3, Dagul Mirvavah 340. See Taz 340:15 who quotes Derisha as arguing that there's chinuch on aveilut.</ref>
#The stovetop surface should be covered with tin foil for all of pesach.<ref>[https://oukosher.org/passover/how-to-kasher-your-kitchen-for-passover/ OU], [https://www.star-k.org/articles/articles/seasonal/338/preparing-kashering-the-pesach-kitchen/ Star-K]</ref> For safety, the oven vent should not be covered.<ref>[https://www.star-k.org/articles/articles/seasonal/338/preparing-kashering-the-pesach-kitchen/ Star-K]</ref>
# If a child's relative died and the child becomes bar mitzvah'ed within shiva or within shloshim, the child is exempt from mourning altogether.<ref>
#For an electric stove you need to turn it so that it gets red hot (which might only take several minutes).<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14)], [https://oukosher.org/passover/how-to-kasher-your-kitchen-for-passover/ OU], [https://www.star-k.org/articles/articles/seasonal/338/preparing-kashering-the-pesach-kitchen/ Star-K]</ref> The stovetop surface should be cleaned and covered.<ref>[https://oukosher.org/passover/how-to-kasher-your-kitchen-for-passover/ OU]</ref>
* The Maharam (cited by Rosh Moed Katan 3:96) held that once the child becomes bar mitzvah'ed he begins to observe aveilut from that time. His proof is Chullin 87a that if dirt covered blood that was supposed to be covered and then was uncovered he is obligated to cover the blood since a pushed off mitzvah isn't considered completely lost. So too, a child who didn't have to observe aveilut is exempt while he is a minor but once he becomes an adult he is obligated to mourn and a delayed mitzvah isn't completely lost.
#Drip pans for the gas stove should be replaced for pesach, or placed in a self-clean oven, or covered with thick aluminum foil.<ref>https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14-5)]</ref>
* However, the Rosh (Moed Katan 3:96) argued with his teacher; he said that in the case of the blood, the mitzvah wasn't delayed, there was just an obstacle in the way and once the obstacle was removed the mitzvah is in place. However, a child is exempt from aveilut and fulfilling aveilut at a later time is considered a makeup of the original aveilut. Since he was exempt from the original aveilut he is also exempt from the makeup. His proof is from the gemara Chagiga 9a that a child who became bar mitzvah'ed between Pesach and Pesach Sheni he isn't obligated in Pesach Sheni since he was exempt from the original Pesach according to the opinion that Pesach Sheni is a makeup of Pesach.
 
* The Taz 396:2 has a third approach. He says that once aveilut was pushed off it is completely pushed off altogether. His proof is from Sanhedrin 47b that the relatives of a person who was killed by Bet Din don't have aveilut. The gemara asks but doesn't have kapara after he is buried and the body is affected by the burial. The second answer of the gemara is that once the aveilut wasn't fit to begin when he was buried, it can't  didn't set in afterwards either.  
==Oven==
* The Shulchan Aruch 396:3 follows the opinion of the Rosh, while the Bach 396:2 follows the opinion of the Maharam. The Taz accepts Shulchan Aruch for his own reason, and the Nekudat Hakesef argues with the Taz's proof. The Nekudat Hakesef's distinction is that when the person wasn't fit to be mourned over then the entire aveilut is totally pushed off, however, if there was aveilut but just the relative was exempt at the time then the aveilut can set it afterwards. </ref>
 
==Mourning for Two Relatives Simultaneously==
#An electric or gas oven should be cleaned from all specks of Chametz and left 24 hours unused. If it has a self-cleaning mode, it should be put on self-clean and that is sufficient.<ref>Rabbi Jachter (Gray Matter vol. 2, p. 221) quoting Rabbi Elazar Teitz, [http://www.crcweb.org/Passover/2016/Pesach_Guide_2016.pdf CRC Pesach Guide 2016 (p. 19)], Yesodei Yeshurun v. 6 p. 156-160, OU Pesach Guide 2016 p. 24, Halachos of Pesach by Rabbi Ribiat p. 354.</ref> However, if it doesn't have self-clean, many hold that the oven can be heated to the highest temperature it reaches for one hour or two and that is sufficient. <ref>Rav Ovadia Yosef (Chazon Ovadyah pg 73, Sh”t Yechave Daat 2:63), Rav Aharon Kotler (quoted by Rabbi Eider in Halachos of Pesach 1:180), and Rav Soloveitchik (quoted by Gray Matter vol. 2, p. 219) hold that conventional ovens which don't have a self-cleaning setting can be koshered by raising them to the highest temperature that they can reach for an hour or two. Chut Shani Pesach 10:2 writes that the minhag isn't to kosher such an oven but after the fact the koshering is effective.
# If someone had two relatives who passed away he can observe aveilut for both of them at the same time. If they passed away with some separation he starts the second aveilut continues until it would have regularly finished just like if there would not been the first aveilut.<ref>Shulchan Aruch YD 402:9</ref>  
 
==Informing Someone of Bad News==
*Rav Ovadia Yosef explains that according to many rishonim chametz is considered something which is permitted that was absorbed in a utensil that only becomes forbidden over time and as such even items which normally would require libun can suffice with hagalah. Even though Shulchan Aruch O.C. 451:4 holds like the rishonim who hold that chametz is considered like a forbdiden taste all year since on Pesach it will be forbidden and as such libun is necessary on utensils used over the fire, nonetheless, for utensils which can't be koshered any other way and it is difficult not to use the oven all of Pesach, one can rely on the lenient opinion. See Rav Ovadia's responsa for his lengthy explanation.
# It is improper to be the bearer of bad news and as such there is no obligation to tell someone about his relative's death. However, if he is asked if someone died he can say someone ambiguous but he can't lie.<ref>Shulchan Aruch YD 402:12, Taz 402:8</ref> The Ashkenazic minhag is to inform the sons of the deceased so that they can say kaddish for their father.<ref>Rama YD 402:12</ref>
*Rabbi Soloveitchik offered another reason to be lenient. Since chametz only got absorbed through a certain temperature, those absorptions can be removed in the same way that they went in, which is certainly less than the maximum temperature that the oven can reach. This seems to be at odds with the Pri Megadim E"A 451:30 who holds that libun needs to be a certain temperature to burn out the forbidden tastes, but it is supported by the Arugot Bosem 119. Igrot Moshe YD 1:60 s.v. aval and Or Letzion 3:10:2 agree with Pri Megadim.
*[http://www.crcweb.org/Passover/2016/Pesach_Guide_2016.pdf CRC Pesach Guide 2016 (p. 19)] writes that for non-self cleaning ovens one should heat it to the highest temperature it could reach for one hour after waiting 24 hours. Additionally, the racks and grates should be covered with aluminum foil perforated for air circulation and no food should touch the side bottom or top of the oven on Pesach.</ref> Some hold that ovens which don't have a self-clean setting can't be koshered for Pesach.<ref>Rav Jachter (Gray Matter vol. 2, p. 218) and OU Pesach Guide 2016 p. 26 quoting Rav Mohe Feinstein.
 
*Rav Aharon Felder (Yesodei Yeshurun v. 6 p. 158) writes that even though the oven walls only absorb taste through steam since we're concerned that they absorb taste from something solid spilling on it, it needs libun. Ashkenazim can't follow the majority of uses (Rama 451:6).
*However, the Or Letzion is concerned even though the absorption is through steam. One proof of the Or Letzion is Shulchan Aruch 451:15 which is a cover of chametz foods on the fire requires libun. One of the reasons of the Tur and Magen Avraham 451:30 because of the steam and the same is relevant to ovens. Minchat Shlomo 2:51 writes that even steam can be koshered with hagalah and the reason that the Shulchan Aruch 451:15 required libun for the cover of chametz is because it is a close cover.</ref> In practice, one should consult one's rabbi.<ref>Rabbi Ribiat in Halachos of Pesach p. 354 cites both opinions and advises being strict not to use an oven that doesn't have a self-clean option or to get an oven insert.</ref>
#Racks of electric ovens should be cleansed with Libun and if one does it with Hagalah according to Sephardim one has to what to rely on. <ref>Chazon Ovadyah (pg 132-4) </ref>
 
For a detailed discussion of the halachic issues of koshering an oven for Pesach see the [[Koshering an Oven for Pesach]] page.
 
==Toaster Ovens==
 
#Generally toaster ovens can't be kashered since they don't reach 850 degrees and usually not even 500 degrees.<ref>[https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim]</ref>
 
==Countertops==
 
#If one isn’t going to put any hot food on the counters on [[Pesach]], it is sufficient to clean the counters very well. If one is going to put hot food on the counters on [[Pesach]], one should clean and cover the counters. Regarding kashering the counters, see the footnote. <ref>The Tur and S”A 451:20 write that the minhag is to pour hot water on the tables and cabinets used for food during the year because sometimes hot liquid chametz spills onto them. The Magen Avraham 451:38 quotes the Maharil who records the minhag to cover the tables and cabinets after this kashering procedure because perhaps some actual chametz was stuck onto the table or cabinet.
 
*Kaf HaChaim 451:233 notes that wooden tables which one always eats on with a tablecloth don’t need to be kashered and one should simply remove the actual chametz and wipe down the surface. Rav Mordechai Willig (“Shiur 64 – Pesachim” min 80-82) says that strictly speaking this is also true for countertops on which people don’t put chametz directly. [https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 36)] said that it is best to cover the counter tops. Rav Hershel Schachter [https://www.ou.org/holidays/ou_kosher_pre-pesach_webcast_5769/ (OU Pre-Pesach Webcast 5769, min 11-13)] adds that one could either kasher the counters or cover them, but if one isn’t going to put any hot food on the counters on [[Pesach]] one could simply clean the counters well.
*Thus, Rav Moshe Feinstein (quoted by Halachos of [[Pesach]] p. 140) maintains that one should not kasher Formica countertops, which are made out of hardened plastic, rather these should be washed and covered.</ref>
 
==Sink==
 
#A should pour hot water (that is [[Yad Soledet Bo]]) on top of all of the surfaces of the sink including the faucet itself. Even so it is best not to place the dishes on the bottom of the sink but rather on top of a rack.<ref>[https://yeshiva-university.zoom.us/rec/play/usAsduuh-283HoLAtASDAPZ9W9S0eq2s0igX-_pez0jkW3EFZFr1M7QRa7Qf9B_vOGt5lyO0vcW9I1-0?startTime=1585760529000&_x_zm_rtaid=CQsocm3ZRaq6pGgFL5OMGQ.1585880286593.75ff95374a21dbfc2f0c45524d508e2a&_x_zm_rhtaid=674 Rav Willig (April 1 2020, min 4-5)] explained that since it is possible for noodles when being strained into the sink to fall onto the sink directly they could cause a greater transfer of taste then simply doing hagalah with water, therefore, a person shouldn't use the bottom of the sink even after doing hagalah with iruy.</ref>
 
==Food Processor==
 
#The blade of the food processor should be kashered with hagalah like any other knife. Also, the receptacle should be replaced with a new one.<ref>[https://www.star-k.org/articles/articles/seasonal/pesach/app/4625/pesach-kitchen-checklist/ Star-K]. [http://www.crcweb.org/kosher_articles/Kashering_in_the_Kitchen.php#electricmixers CRC] writes that a person should buy a new blade.</ref>
#It is recommended not to kasher a  food processor if the motor is exposed to food and is hard to clean, however, if it is sealed then this doesn't apply.<ref>[http://www.crcweb.org/kosher_articles/Kashering_in_the_Kitchen.php#electricmixers]</ref>
 
==Tables==
 
#One should kosher one's table by pouring on it boiling water or cover it.<ref>Shulchan Aruch OC 451:20 writes that one should kosher one's tables since often one spills soup on it. Isn't the majority of use of a table for cold?
 
*Rav Yitzchak Yosef Marechet Hashulchan v. 2 p. 310 answers that really this is a chumra and that's why the language of Shulchan Aruch is that it is something people usually did but not that it is necessary.
*Megilat Sefer Tarovet p. 271-2 writes that the majority use is defined by whatever the utensil is designated for and potentially it could be designated for multiple uses. Regarding tables since the spills happen because you are using the table to hold food that is also part of the use of the table. Binat Tzvi p. 78 and Rav Azriel Auerbach in Bnetivot Hahalacha 342:292 agree that spills are including in the majority use since they come because of the regular use.
*Chut Shani Pesach p. 125-6 based on Gra answers that it is a utensil that is designated to be used for iruy. The fact that is used for cold doesn't relate to the use of spills since when it is used for cold or to hold a plate it doesn't absorb anything. Therefore, its use in terms of absorptions is only for spills and as such its majority of use requires it to have hagalah with iruy. However, he is troubled by Shulchan Aruch 451:25 who says that cups can just be cleaned since they are used for a majority of cold. He simply posits that if they were ever used for hot they couldn't be used without koshering.
*Darkei Chachma 74:3 has another theory. Since spills aren't part of the use of the table they can't be judged as part of the majority or minority use.
</ref>
#One can use a tablecloth that is used all year for Chametz for Pesach as long as it is clean. If it has stains on it from food it is better not to use.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rabbi Shmuel Fuerst (min 7)]</ref>
 
==Microwaves==
 
#Microwave which heat up food like an oven are cleansed like an oven by having it cleaned from all Chametz, left unused for 24 hours, and then heated to it’s highest temperature for an hour.<ref>Yalkut Yosef (Kitzur S”A 451:10) </ref>
#Microwaves which are used to heat up food by radiation then if the microwave walls are made out of metal, many hold that one can kasher the microwave by cleaning it thoroughly and boiling a cup of water in the microwave until it steams. If the walls are made out of plastic, many say that one can follow the above procedure and then cover the food put in the microwave on [[Pesach]]. <ref>The Mishna (Avoda Zara 75b) writes that utensils, which absorbed the taste of forbidden food through fire, can be purified through Libun. Tosfot (Chullin 8a s.v. SheLivna) explains that since when chametz is absorbed into the utensils before [[Pesach]] the chametz taste was permitted, utensils that usually required Libun, can be kashered with Hagalah. The Ran (Pesachim 8b s.v. Devarim) explains that the Rif considers chametz taste to be a forbidden taste since it has a status of chametz even before [[Pesach]]. Although S”A and Rama 451:4 rule stringently, the Mishna Brurah 451:32 notes that in some cases we rely on the lenient opinions.
 
*Yalkut Yosef (Moadim p. 600-8, [[Pesach]] p. 38) writes that if a microwave is used mostly to reheat and the walls of the microwave don’t reach a temperature of Yad Soledet Bo, one could kasher it by heating up a cup of water with some soap in the microwave for a few minutes.
*He explains that since most of the time the microwave doesn’t reach Yad Soledet Bo it may not require kashering. Even if it does reach Yad Soledet Bo, heating up water in the microwave until it steams up the microwave is considered Hagalah. He reasons that steam suffices since the taste was only absorbed through steam. He adds several other reasons to be lenient with absorptions through steam such as perhaps the walls don’t absorb through steam, perhaps steam applies only to liquid foods, and perhaps steam absorptions are only d’rabanan altogether. He adds that it is still preferable to cover foods on [[Pesach]] in the microwave. Lastly, if the microwave is mostly used to cook or is a commercial microwave that is used very frequently and the walls usually reach Yad Soledet Bo, it shouldn’t be used on [[Pesach]].
*Rav Moshe Feinstein (quoted by Halachos of [[Pesach]] p. 182) agreed that a microwave can be kashered with steam just as it absorbed through steam. Rav Mordechai Willig (“Shiur 64 – Pesachim” min 66-8) agrees if the walls are metal the microwave can be kashered with steam, but if the walls are plastic it shouldn’t be kashered. Rav Hershel Schachter (“Kashering the Kitchen for [[Pesach]]” min 10-13) said that if the walls are plastic one could kasher it with steam as long as one covers one’s food on [[Pesach]] because it is improbable that forbidden taste is transferred in the air. Similarly, Rav Shimon Eider (Halachos of [[Pesach]] p. 182) writes if the walls are plastic one may cover the interior completely and cook in it when the food is covered.</ref>
 
==Dishwasher==
 
#If the walls of the dishwasher are made out of plastic or porcelain, many hold that one cannot kasher the dishwasher. <ref>Rav Hershel Schachter (“Kashering the Kitchen for [[Pesach]]” min 13-15) said that dishwashers which have a plastic or porcelain walls can not be kashered for [[Pesach]], however, the stainless steel ones can kashered but one must be sure to remove all the particles of chametz stuck in the drain. Halachos of [[Pesach]] (p. 175) agrees. See, however, Yalkut Yosef (451:11) who writes that dishwashers can be kashered by cleaning it well and running an empty cycle with soap. </ref>
#According to Sephardim, a dishwasher, which is used with soap, can be used on [[Pesach]] after cleaning it well. It is preferable to run a cycle without dishes with soap. <ref>Yalkut Yosef (Kitzur S”A 451:11), Yalkut Yosef (Pesach v. 38) </ref>
 
==Pots and Pans==
<gallery mode="packed-hover">
Sous vide.jpg| Sous Vide Cooker
Pot with Rolled Lip.jpg| Pot with Rolled Lip
Rolled Lip.jpg| Rolled Lip up Close
</gallery>
 
#Frying pans which one uses with a little oil should be koshered with Libun<ref>Shulchan Aruch Y.D. 121:4 writes that a frying pan can be koshered with hagalah for Pesach. He repeats this in 451:11. Also, Shach YD 121:8 is lenient to allow hagalah for a frying pan for Pesach and cites the Rama Mpano 96 to support this. Although in YD the Rama doesn't comment, in O.C. 451:11 he quote some rishonim who require libun. He concludes that there's a minhag to do libun but the strict halacha is that hagalah is enough. Biur Halacha 451:11 s.v. muteret defends the position of the majority of rishonim that hagalah is sufficient and concludes that after the fact certainly hagalah works.
 
*The Rosh Pesachim 3:7 quotes a dispute between the Raavan and his grandson the Ravyah whether a frying pan needs hagalah or libun. The Ravyah held hagalah since it is used with oil and quotes the Tosefta Avoda Zara 9:2 to this effect. The Rosh, Mordechai Pesachim 577, Hagahot Maimoniyot 5:23:1, and Tur 451:11 accept the Ravyah. [http://www.hebrewbooks.org/pdfpager.aspx?req=8922&st=&pgnum=261 Rashba Torat Habayit 35a] held like the Raavan that libun is necessary.</ref> but according to Sephardim one has what to rely on to kosher it with Hagalah. <ref>Yechave Daat 1:7, Chazon Ovadyah (pg 134). [https://www.torahanytime.com/#/lectures?a=106484 Rav Yitzchak Yosef (Vayikra 5780 min 6)] said that Sephardim hold that a frying pan only needs hagalah since majority of its use is with liquids. (Another factor that is relevant is that chametz according to some rishonim is hetera baala.)</ref>
#However, frying pans used without any oil need libun.<ref>Bet Yosef 451:11</ref>
#Pans used to bake cakes with a little oil should not be used on [[Pesach]] because doing Libun on it will break it but still according to Sephardim one has what to rely on to do Hagalah. <ref>Yechave Daat 1:7, Yalkut Yosef (Kitzur S”A 451:13) </ref>
#A Sous-vide cooker can be koshered with waiting 24 hours and Hagalah.<ref>[https://www.dropbox.com/s/tgm9gww30vkgw7s/_Rabbi_Willig_Shailos_03_25_2020_.mp3?dl=0 Rav Willig (min 35)]</ref>
#A pot with a rolled lip or rim should either not be kashered because there is grease or food stuck within that rim that is hard or nearly impossible to completely remove<ref>[https://oukosher.org/content/uploads/sites/2/2020/03/Whole-guide-2020-low2.pdf OU (Pesach Guide 2020 p. 18)]</ref> or one can kasher it with hagalah after having made that grease or food inedible by pouring bleach on that area.<ref>Piskei Teshuvot 451:15 citing Sefer Hagalat Kelim 6:4</ref>
#Pot covers should be kashered with hagalah and this opinion is primary.<ref>Shulchan Aruch O.C. 451:14</ref> Some poskim require libun for a pot cover where the pot is sometimes used to cook dry foods like rice.<ref>Chut Shani Pesach second edition p. 130</ref> Also, some allow kashering it with steam such as by simply placing it on top of a pot of boiling water.<ref>Hechsher Kelim p. 178 by Rav Avram Edrey cites Pri Chadash 121:15, Bet Lechem Yehuda 121, Levushei Mordechai OC 72 who allow using zeyia to kasher the pot covers. However, he also cites the Sdei Chemed Hey n. 24 and Shoel Umeishiv 3:3:125, 5:4 as arguing that zeyia doesn't work. He concludes that the main opinion is that one shouldn't use zeyia to kasher.</ref>
 
==Other==
 
#A knife should be kashered with hagalah.<ref>Pesachim 30b quotes Rav Ashi's practice to do libun on the blade of the knife and hagalah on the handle and concludes that it needs hagalah for the whole thing. Tosfot wonders why for chametz it seems that hagalah is sufficient, while for non-kosher the Tosefta, Yerushalmi, and Chullin 8a imply libun is necessary. First he answers that a knife which is used to cut something on the fire should be kashered with libun, but if it is used with liquid heat hagalah is sufficient. Secondly he answers that for chametz hagalah is sufficient since chametz is considered a permitted absorption (trans. ''hetera baala''; Hebrew התירא בלעא).
 
*Ramban Avoda Zara 76a disagrees with Tosfot and holds that knives only ever need halagah. The Tosefta and Yerushalmi could have another opinion but the bavli only requires hagalah for all prohibitions. The Gemara Chullin 8a just means that it is possible to do libun but not that it is necessary. The Ramban fundamentally disagrees with the Tosfot and considered chametz a prohibited absorption. Furthermore, Ramban is not concerned with the possibility that the knife is sometimes used for dry heat since we should judge it according to its majority usage. Tosfot Rash Pesachim 30b quotes an opinion who indeed requires libun in addition to halagah for knives for pesach and rejects that view.
*Shulchan Aruch O.C. 451:3 rules that knives need hagalah for Pesach and makes no distinction whether it was used for liquid heat or dry heat. Taz 451:7 agrees. However, Magen Avraham 451:6 is concerned for the minority use with dry heat and would require libun in accordance with Rama 451:6. Mishna Brurah 451:19 is lenient to use haglaah for knives. He is willing to be lenient based on two factors; some rishonim hold that chametz is hetera baala (Tosfot) and some rishonim hold that we follow majority of the uses (Ramban) and even though we're strict regarding each factor alone, together we're lenient.</ref>
#One should purchase new baby bottles for [[pesach]].<ref>http://www.star-k.org/kashrus/kk-passover-kashering.htm </ref>
#A person should kasher a kiddush cup for Pesach.<ref>[https://oukosher.org/halacha-yomis/how-do-i-kasher-a-silver-kiddush-cup-for-pesach/ OU]</ref>
#According to Ashkenazim, some say that dentures should just be cleaned well, while others require hagalah. A compromise view is to avoid eating hot chametz with them within 24 hours before pesach and clean them well without hagalah.<ref>*Dvar Charif ch. 7 fnt. 101 notes that some of these reasons don't help for if a person eats a dvar charif on pesach and the taste of the chametz comes out of his teeth.
*Reasons that dentures don't need to be kashered for pesach: our dvar charif's today aren't the ones of the gemara (Moadim Uzmanim cited by Dvar Charif p. 120), the dentures are smooth like glass and don't have beliyot (Minchat Shlomo 2:50), the taste of the food is so pagum because of one's breath and saliva that it can't even be reinvigorated by a sharp food to taste good again (Minchat Shlomo 2:50), the teeth aren't as sharp as knives (Orchot Rabbenu v. 2 p. 27-9). The Steipler said that because of the issue he advised not eating hot chametz within 24 hours of the time when chametz will become forbidden. Some of these reasons apply to filings and braces. [https://www.dafhalacha.com/wp-content/uploads/2019/12/DHYB-Monthly-Bulletin-Kislev-5780-English-11-29-19-EMAIL.pdf Dirshu (Kislev 5780)] summarizes some of the poskim on this topic. Rav Shmuel Kamenetsky (Kovetz Halachot Piskei Rav Shmuel Kamenetsky Pesach p. 127) is lenient on dentures, fillings, and braces no to require hagalah as long as one didn't eat hot chametz or dvar charif of chametz within 24 hours of the time of chametz becoming prohibited.</ref> According to Sephardim, dentures need only be cleaned well.<ref>Yechave Daat 1:8</ref>
 
==Categories of Utensils==
 
#A utensil only used as a kli sheni, according to some has chametz absorptions and needs to be kashered with a kli sheni at least, while according to others doesn't have absorptions. Sephardim are strict. Ashkenazim hold that after the fact in a case of large financial loss and whether enjoying Yom Tov is at stake one can be lenient.<ref>Mishna Brurah 451:11</ref>
 
==Nullification==
==='''Mashahu'''===
 
#Chametz is not nullified in any proportion (trans. ''mashahu''; Heb. משהו), even one crumb in a gigantic mixture is forbidden.<ref>Shulchan Aruch O.C. 447:1. Gemara: In Pesachim 29b, Rav and Shmuel hold that on Pesach chametz is forbidden in any amount because of the opinion of Rabbi Yehuda that items of like kind (''min bmino'') are not nullified and everything is a gezerah because of that case. Rabbi Yochanan disputes that because the Chachamim hold that all prohibitions of like or unlike kind are nullified once the taste is nullified. Rava has some conclusion but there are variant texts of what he said and meant. Rif, Rosh, and Rambam understand Rava that it is not nullified.
 
*Is chametz on pesach nullified? Rabbenu Tam understands the gemara to mean that it is nullified in 60 like other prohibitions. This is also the opinion of the Baal Hameor, Shiltot, and Riaz (Pesakim Pesachim 2:2:6). However, Rabbenu Tam was afraid to rule that way because the minhag was strict. Additionally, most rishonim hold that it is not nullified in any amount. These rishonim include the Rambam, Ramban, Rabbenu Dovid.</ref> Some say that it is not nullified because chametz is a very serious prohibition and people are used to chametz.<ref>Tosfot Pesachim 30a s.v. amar, Ramban (Milchamot Hashem Pesachim 7b s.v. vod), and Rabbenu Dovid Pesachim 30a s.v. amar explain one reason to forbid chametz if we don't hold like Rabbi Yehuda, is that chazal forbade chametz since people are used to eating chametz and it is very grave prohibition.</ref> Others say that the reason chametz is not nullified is because it is going to be permitted after Pesach, making it [[dvar sheyesh lo matirin]].<ref>The Rambam Machalot Asurot 15:9 and Ramban Pesachim 7b offer another reason; chametz is a dvar sheyesh lo matirin and that's why it is not nullified. Rabbenu Dovid Pesachim 30a s.v. viy lav explains the approach of the Ramban but humbly notes that if he wasn't fearful of the Ramban he would disagree and claim that chametz isn't dvar sheyesh lo matirin since the Torah wants a person to dispose of chametz and not hold onto it until after Pesach.</ref> One practical difference between these opinions is whether chametz is nullified on erev pesach, according to the first opinion it is, and according to the second opinion it isn't.<ref>Maggid Mishna (Chametz 1:5) says that according to the Rambam's reason it shouldn't be nullified on erev pesach. Ran Pesachim 7b s.v. amar and Ritva Pesachim 30a s.v. amar agree. On the other hand, Bet Yosef 447:2 quotes the Tosfot a"z 66b s.v. rava, Rosh Pesachim 2:5, Mordechai 554, Hagahot Maimon 1:8, Smak 226, Rabbenu Yerucham, and Tur 447:2 as holding that it is nullified in sixty on erev pesach.</ref>
 
We follow like the first opinion and chametz is not a dvar sheyesh lo matirin.<ref>Shulchan Aruch 447:2 permit chametz on erev pesach like majority of the rishonim and not the Rambam who says that chametz on erev pesach is not nullified because dvar sheyesh lo matirin. This is also the opinion of the Rama Y.D. 102:4, Gra YD 102:20, Magen Avraham 447:40, Pri Chadash 447:1, and Mishna Brurah (Biur Halacha 447:2 s.v. chametz). Note, however, the Shach (Nekudat Hakesef on Taz 92:16 and Shach 102:13) who thinks that we are initially concerned for the Rambam and argues that this is also the intention of Shulchan Aruch.
 
*Why is chametz not considered a dvar sheyesh lo matirin?
Mordechai explains that dvar sheyesh lo matirin only applies to something which is forbidden once and will become permitted, but chametz becomes forbidden every year. Rama Y.D. 102:4 rules like this opinion.
Rabbenu Dovid Pesachim 30a s.v. viy lav suggests that chametz isn't dvar sheyesh lo matirin since there is a mitzvah to destroy and rid oneself of one's chametz on Pesach. The Ramban responds to that since chametz in a mixture can be maintained over pesach. Rabbenu Dovid answers that when judging if something is dvar sheyesh lo matirin we view the category of that prohibition as a whole. Minchat Yakov 74:19 agrees with the Rabbenu Dovid's approach.
The Ran (Pesachim 7b s.v. vani) and Meiri explains that chametz is not dvar sheyesh lo matirin since it becomes forbidden after pesach and so the chametz never has a moment to become practically permitted. The Ramban responds that although the chametz isn't practically permitted the prohibition of chametz that was owned on Pesach is an external penalty and not considered the same prohibition that the chametz was beforehand. Also, the penalty does not apply when the chametz was in a mixture.</ref>
 
===''Chozer Vnair''===
 
#Something nullified before Pesach according to Sephardim remains permitted on Pesach. According to Ashkenazim if it was liquid ingredients it remains nullified but if it was a mixture of dry ingredients the nullification is undone when Pesach begins.<ref>Sh"t Ran 59 and Raavad in Tamim Deyim 36 write that chametz is nullified before Pesach and remained nullified. Their proof that something permitted can be nullified and stay nullified is the Mishna Kelayim 9:1. Rabbi Akiva Eiger 1:38 and Pri Chadash 447 asks that it isn't a proof is kilayim is always a prohibition as opposed to chametz. Chida 447 quotes someone who answers that on erev pesach it becomes nullified. However, Yalkut Yosef Moadim sh"t siman 2 and Yabia Omer O.C. 2:23 write that perhaps the opinion of the Rambam is that there's chozer vneer with chametz on Pesach since he holds chametz on erev pesach isn't nullified.</ref>
#If one piece of solid Chametz was mixed into two mixed of solid non-Chametz, such as if one Chametz cookie was mixed with two kosher lpesach cookies, one may not eat or benefit from any of the pieces.<ref>The Shulchan Aruch O.C. 447:9 quotes a dispute whether we say that for solid items there is nullification for chametz. The primary opinion is strict.</ref>
 
==='''Mashahu of a Mashahu'''===
 
#If a piece of food absorbed a taste of chametz even if that piece has sixty times that amount of chametz it absorbed it is forbidden to eat. If that piece was mixed with two other pieces of non-Chametz food some poskim hold that all of the pieces are permitted since the piece that absorbed chametz is nullified. However, other poskim are strict that there's never nullification even though there is a minuscule absorption of chametz in one of the pieces.<ref>The Levush YD 92 writes that if a piece of food absorbed a taste of chametz and was mixed with non-chametz foods it is nullified one in two. However, the Taz YD 92:16 argues that since there's no nullification of solid items with chametz (Shulchan Aruch O.C. 447:9) the same is true with pieces that absorb the taste of chametz. Nekudat Hakesef answers that Shulchan Aruch was only strict not to have nullification if the piece of chametz was real chametz but not if it just absorbed a taste of chametz that would have been nullified if not for the fact that it is chametz. Mishna Brurah 447:93 cites this dispute and seems to conclude that we're strict.</ref> If that piece absorbed a taste of chametz more than one in sixty then it is forbidden and forbids a mixture of two kosher pieces.<ref>Mishna Brurah 451:111</ref>
#If a liquid mixture absorbed chametz and it was nullified one in sixty it is still forbidden since chametz makes something forbidden in any amount. Even if a bit of that mixture then mixes into another liquid mixture that second mixture is completely forbidden.<ref>Taz YD 92:16 explains that even though we generally don't have two mixtures made forbidden in any amount (תרי משהוין לא אמרינן) for liquid mixtures even the second one is forbidden since part of the first mixture is mixed into the second one. Nekudat Hakesef agrees. Mishna Brurah 467:38 codifies this.</ref>
#If a food absorbed a taste of chametz on Pesach and there was sixty times the volume of the chametz in the permitted food, the whole piece is forbidden. If that piece was cooked with other pieces, according to some poskim, if there's sixty times that original piece it wouldn't render them forbidden. According to most other poskim all of them are forbidden.<ref>Taz 92:16 is lenient since the first piece was only forbidden in a minuscule amount it wouldn't render the cooked mixture forbidden (תרי משהוין לא אמרינן). Dirshu quotes two reasons for the Taz. Either the minuscule amount in the first piece physically can't come out (Rabbi Akiva Eiger 92:3, Pri Megadim YD 92:16) or there's halachically not enough strength in a minuscule amount to forbid the second mixture (Yad Yehuda 92:17, Chazon Ish 34:1). Shach in Nekukdat Hakesef YD 92 argues. Birkei Yosef 447:1 and Mekor Chaim 447:17 are strict.</ref>
 
===Public Water with Crumb of Chametz===
 
#Some people buy water before Pesach so that any tiny crumb that is in the water sources are nullified before Pesach. However, the halacha is that it isn't necessary.<ref>[https://www.torahanytime.com/#/lectures?v=105777 Rav Yitzchak Yosef (Motzei Shabbat Vayahekel Pekudei 5780 min 33-37)] explained that the crumbs are nullified and in a state that it is impossible to come to give any taste. Therefore they are nullified even on Pesach.</ref>
 
===Using Chametz Pots for Pesach Foods before Pesach===
 
#According to Sephardim, if one cooked in a Chametz pot that was clean from any actual chametz, the food one may in there can be consumed on Pesach.<ref>Yabia Omer 10:35:18 and 10:35:21 writes that we rely on nat bar nat for chametz ben yomo utensils into pesach foods only after the fact. Yalkut Yosef (Pesach 5771 447:29) agrees. Yachava Daat 1:11 also permits and it isn't clear if he would allow even initially. [https://www.torahanytime.com/#/lectures?a=106484 Rav Yitzchak Yosef (Vayikra 5778, min 26-7)] explained that it is only nat bar nat of Chametz to use the utensils for Pesach foods and from Shulchan Aruch O.C. 452:1 holds that nat bar nat is permitted for chametz before Pesach. Also, he explained that nat bar nat is permitted even initially. According to Chazon Ish 119:14 it isn't a contradiction to the question of hetera baala with respect to how to kasher kelim (451:1).</ref>
 
==Noten Taam Lifgam==
===Chametz on Pesach===
 
#If someone cooks kosher for Pesach food in a Chametz pot that wasn't used within 24 hours, according to Sephardim is permitted, while according to Ashkenazim is forbidden.<ref>Shulchan Aruch OC 447:10 holds noten taam lifgam on pesach is permitted, while the Rama argues. Ravyah 2:464 s.v. upeliya holds that noten taam lifgam is forbidden for chametz. [https://itorah.com/daily-halacha/lecture/pesah-if-one-mistakenly-cooked-food-on-pesah-in-a-hametz-pot/3799 Rabbi Mansour] is lenient for Sephardim.</ref>
 
===Chametz on Erev Pesach===
 
#Chametz on the Erev Pesach if it is a solid mixture it is nullified one in two and if it is a liquid mixture it is nullified one in sixty.<ref>Shulchan Aruch 447:2, Mishna Brurah 447:93. However, Shach YD 92 in Nekudat Hakesef argues that chametz on Erev Pesach isn't nullified at all since it is a dvar sheyesh lo matirin like the Rambam.</ref>
 
===Chametz after Pesach===
 
#Chametz that a Jew owned on Pesach is forbidden. If it was mixed with kosher food if it is a solid mixture it is nullified one in two and if it is a liquid mixture it is nullified one in sixty.<ref>Shulchan Aruch OC 447:11</ref> In a case of great financial loss even a liquid mixture is nullified in a majority.<ref>Mishna Brurah 447:105 based on the Magen Avraham. Interestingly see the Shach in Nekudat Hakesef YD 92 who assumes that chametz after Pesach isn't nullified at all.</ref>
 
==Links==
 
*[http://www.yutorah.org/lectures/lecture.cfm/733537/rabbi-hershel-schachter/kashering-the-kitchen-for-pesach/ Kashering the kitchen for pesach] by Rabbi Hershel Schachter
*[http://www.yutorah.org/lectures/lecture.cfm/718083/rabbi-zvi-sobolofsky/kashering-keilim-for-pesach/ Kashering keilim for pesach] by Rabbi Zvi Sobolofsky
*Article on [http://www.yutorah.org/lectures/lecture.cfm/723213/rabbi-josh-flug/kashering-utensils-for-pesach/ Kashering utensils for pesach] by Rabbi Josh Flug


==Sources==
==Sources==
<references/>
<references />
[[Category:Mourning]]
[[Category:Pesach]]

Revision as of 17:33, 14 February 2023

Hagalah.jpg

When preparing the kitchen for Pesach Klal Yisrael are very careful to meticulously clean for Pesach and kosher the kitchen. In the process, the pots, pans, plates, silverware,[1] ovens, and other utensils that were used for chametz need to be koshered if they are to be used for Pesach. For someone who can afford it, it is an ideal option to buy separate Pesach pots that aren't used for chametz and this minimizes the need to kasher.[2] When kashering, the rishonim debate whether according to the strict law, the laws of kosher for pesach mimic those of koshering a kitchen from non-kosher or are more lenient.[3]

Dishes One Isn't Kashering

  1. Dishes or pots that one isn't kashering for Pesach can be owned and do not need to be sold over Pesach. They should, however, be stored away so that someone doesn't make a mistake and use them. Ideally, one should lock them in a cabinet or room and hide the key.[4]
  2. There is what to rely upon to store the chametz utensils on high shelves in the kitchen and we're not concerned that one would accidentally use them. The more proper practice is to store them in a locked area.[5]

Which Materials Can be Kashered?

  1. It is possible kasher wooden, metal, or stone utensils. It is impossible to kasher earthenware utensils.[6]
  2. If a vessel was used even once for Chametz it needs to be cleansed to be used for Pesach. A bread knife which was once for cutting a Chametz food that was hot such as warm cake, warm breaded-chicken, or used to stir chulent, must be cleansed. A teapot needs be cleansed because it probably touched Chametz when it was warm. [7]
  3. There is a question if it is possible to kasher plastic utensils. [8]
  4. The Ashkenazic minhag is not to kasher glass.[9] According to Sephardim, one never needs to kasher glass, as it does not absorb. Rather, one must wash it thoroughly. The same is true for Pyrex and Duralex.[10]

Hagalah

  1. If a vessel is used a majority of the time for cooking in liquid it is cleansed through boiling water. [11]
  2. Hagalah includes cleaning the pot well from all Chametz, then immersing it in (boiling) hot water in a pot that’s on the fire (or an electric heating source) or a pot that was just removed from the fire.[12]
  3. The minhag is to wash the utensils in cold water after performing Hagalah.[13]
  4. If one is koshering utensils before the beginning of the fifth hour on Erev Pesach one can do hagalah with the following leniencies:
    1. even with pots that were used within 24 hours.[14]
    2. to ensure that there's sixty times the utensil in the water.[15]
    3. one can do hagalah on multiple utensils at the same time.[16]
    4. the pot used for hagalah doesn't need to be koshered itself.[17]
  5. The minhag is to be strict even when koshering before the fifth hour to only kosher utensils that weren't used within 24 hours.[18]
  6. If one is do hagalah after the fourth hour needs to be careful only to kosher a utensil that wasn't used within 24 hours or to have sixty times the utensil in the water. Some add that if is doing hagalah after the sixth hour they need to be careful about both conditions.[19]
  7. Some say that it is critical to make sure to have the utensils to be not used within 24 hours before doing hagalah or to have sixty times the utensil in the water even when doing hagalah prior to the fifth hour.[20]

Libun

  1. If a utensil is used over the fire a majority of its uses such as the oven racks it is cleansed through making it red hot. [21]
  2. Grills and skewers need Libun since it probably touched meat that was mixed with Chametz and should be heated until it sparks. [22]

Stovetop

  1. For a gas stove put a pot on top of the grate so that the fire spreads out and leave it on for a half hour to an hour.[23] Some say that you should buy new grates for pesach or put them in the oven at 550 for an hour.[24] Some require that the grates be put in an oven's self-clean cycle.[25]
  2. The stovetop surface should be covered with tin foil for all of pesach.[26] For safety, the oven vent should not be covered.[27]
  3. For an electric stove you need to turn it so that it gets red hot (which might only take several minutes).[28] The stovetop surface should be cleaned and covered.[29]
  4. Drip pans for the gas stove should be replaced for pesach, or placed in a self-clean oven, or covered with thick aluminum foil.[30]

Oven

  1. An electric or gas oven should be cleaned from all specks of Chametz and left 24 hours unused. If it has a self-cleaning mode, it should be put on self-clean and that is sufficient.[31] However, if it doesn't have self-clean, many hold that the oven can be heated to the highest temperature it reaches for one hour or two and that is sufficient. [32] Some hold that ovens which don't have a self-clean setting can't be koshered for Pesach.[33] In practice, one should consult one's rabbi.[34]
  2. Racks of electric ovens should be cleansed with Libun and if one does it with Hagalah according to Sephardim one has to what to rely on. [35]

For a detailed discussion of the halachic issues of koshering an oven for Pesach see the Koshering an Oven for Pesach page.

Toaster Ovens

  1. Generally toaster ovens can't be kashered since they don't reach 850 degrees and usually not even 500 degrees.[36]

Countertops

  1. If one isn’t going to put any hot food on the counters on Pesach, it is sufficient to clean the counters very well. If one is going to put hot food on the counters on Pesach, one should clean and cover the counters. Regarding kashering the counters, see the footnote. [37]

Sink

  1. A should pour hot water (that is Yad Soledet Bo) on top of all of the surfaces of the sink including the faucet itself. Even so it is best not to place the dishes on the bottom of the sink but rather on top of a rack.[38]

Food Processor

  1. The blade of the food processor should be kashered with hagalah like any other knife. Also, the receptacle should be replaced with a new one.[39]
  2. It is recommended not to kasher a food processor if the motor is exposed to food and is hard to clean, however, if it is sealed then this doesn't apply.[40]

Tables

  1. One should kosher one's table by pouring on it boiling water or cover it.[41]
  2. One can use a tablecloth that is used all year for Chametz for Pesach as long as it is clean. If it has stains on it from food it is better not to use.[42]

Microwaves

  1. Microwave which heat up food like an oven are cleansed like an oven by having it cleaned from all Chametz, left unused for 24 hours, and then heated to it’s highest temperature for an hour.[43]
  2. Microwaves which are used to heat up food by radiation then if the microwave walls are made out of metal, many hold that one can kasher the microwave by cleaning it thoroughly and boiling a cup of water in the microwave until it steams. If the walls are made out of plastic, many say that one can follow the above procedure and then cover the food put in the microwave on Pesach. [44]

Dishwasher

  1. If the walls of the dishwasher are made out of plastic or porcelain, many hold that one cannot kasher the dishwasher. [45]
  2. According to Sephardim, a dishwasher, which is used with soap, can be used on Pesach after cleaning it well. It is preferable to run a cycle without dishes with soap. [46]

Pots and Pans

  • Sous Vide Cooker

    Sous Vide Cooker

  • Pot with Rolled Lip

    Pot with Rolled Lip

  • Rolled Lip up Close

    Rolled Lip up Close

  1. Frying pans which one uses with a little oil should be koshered with Libun[47] but according to Sephardim one has what to rely on to kosher it with Hagalah. [48]
  2. However, frying pans used without any oil need libun.[49]
  3. Pans used to bake cakes with a little oil should not be used on Pesach because doing Libun on it will break it but still according to Sephardim one has what to rely on to do Hagalah. [50]
  4. A Sous-vide cooker can be koshered with waiting 24 hours and Hagalah.[51]
  5. A pot with a rolled lip or rim should either not be kashered because there is grease or food stuck within that rim that is hard or nearly impossible to completely remove[52] or one can kasher it with hagalah after having made that grease or food inedible by pouring bleach on that area.[53]
  6. Pot covers should be kashered with hagalah and this opinion is primary.[54] Some poskim require libun for a pot cover where the pot is sometimes used to cook dry foods like rice.[55] Also, some allow kashering it with steam such as by simply placing it on top of a pot of boiling water.[56]

Other

  1. A knife should be kashered with hagalah.[57]
  2. One should purchase new baby bottles for pesach.[58]
  3. A person should kasher a kiddush cup for Pesach.[59]
  4. According to Ashkenazim, some say that dentures should just be cleaned well, while others require hagalah. A compromise view is to avoid eating hot chametz with them within 24 hours before pesach and clean them well without hagalah.[60] According to Sephardim, dentures need only be cleaned well.[61]

Categories of Utensils

  1. A utensil only used as a kli sheni, according to some has chametz absorptions and needs to be kashered with a kli sheni at least, while according to others doesn't have absorptions. Sephardim are strict. Ashkenazim hold that after the fact in a case of large financial loss and whether enjoying Yom Tov is at stake one can be lenient.[62]

Nullification

Mashahu

  1. Chametz is not nullified in any proportion (trans. mashahu; Heb. משהו), even one crumb in a gigantic mixture is forbidden.[63] Some say that it is not nullified because chametz is a very serious prohibition and people are used to chametz.[64] Others say that the reason chametz is not nullified is because it is going to be permitted after Pesach, making it dvar sheyesh lo matirin.[65] One practical difference between these opinions is whether chametz is nullified on erev pesach, according to the first opinion it is, and according to the second opinion it isn't.[66]

We follow like the first opinion and chametz is not a dvar sheyesh lo matirin.[67]

Chozer Vnair

  1. Something nullified before Pesach according to Sephardim remains permitted on Pesach. According to Ashkenazim if it was liquid ingredients it remains nullified but if it was a mixture of dry ingredients the nullification is undone when Pesach begins.[68]
  2. If one piece of solid Chametz was mixed into two mixed of solid non-Chametz, such as if one Chametz cookie was mixed with two kosher lpesach cookies, one may not eat or benefit from any of the pieces.[69]

Mashahu of a Mashahu

  1. If a piece of food absorbed a taste of chametz even if that piece has sixty times that amount of chametz it absorbed it is forbidden to eat. If that piece was mixed with two other pieces of non-Chametz food some poskim hold that all of the pieces are permitted since the piece that absorbed chametz is nullified. However, other poskim are strict that there's never nullification even though there is a minuscule absorption of chametz in one of the pieces.[70] If that piece absorbed a taste of chametz more than one in sixty then it is forbidden and forbids a mixture of two kosher pieces.[71]
  2. If a liquid mixture absorbed chametz and it was nullified one in sixty it is still forbidden since chametz makes something forbidden in any amount. Even if a bit of that mixture then mixes into another liquid mixture that second mixture is completely forbidden.[72]
  3. If a food absorbed a taste of chametz on Pesach and there was sixty times the volume of the chametz in the permitted food, the whole piece is forbidden. If that piece was cooked with other pieces, according to some poskim, if there's sixty times that original piece it wouldn't render them forbidden. According to most other poskim all of them are forbidden.[73]

Public Water with Crumb of Chametz

  1. Some people buy water before Pesach so that any tiny crumb that is in the water sources are nullified before Pesach. However, the halacha is that it isn't necessary.[74]

Using Chametz Pots for Pesach Foods before Pesach

  1. According to Sephardim, if one cooked in a Chametz pot that was clean from any actual chametz, the food one may in there can be consumed on Pesach.[75]

Noten Taam Lifgam

Chametz on Pesach

  1. If someone cooks kosher for Pesach food in a Chametz pot that wasn't used within 24 hours, according to Sephardim is permitted, while according to Ashkenazim is forbidden.[76]

Chametz on Erev Pesach

  1. Chametz on the Erev Pesach if it is a solid mixture it is nullified one in two and if it is a liquid mixture it is nullified one in sixty.[77]

Chametz after Pesach

  1. Chametz that a Jew owned on Pesach is forbidden. If it was mixed with kosher food if it is a solid mixture it is nullified one in two and if it is a liquid mixture it is nullified one in sixty.[78] In a case of great financial loss even a liquid mixture is nullified in a majority.[79]

Links

Sources

  1. ↑ Hagalah Kelim 13:330 writes silverware usually needs hagalah in a kli rishon.
  2. ↑ Pitchei Teshuva 451:1-2 writes from some poskim that it is ideal to get new pots and not kasher for pesach since it is difficult to kasher pots correctly.
  3. ↑ The Rishonim argue whether the absorption of chametz is considered a permitted absorption and as such it is sufficient to kosher with hagalah, or it is like a forbidden absorption and needs libun if the utensil was used on the fire. Ramban Avoda Zara 76a, Rashba Avoda Zara 76a, Meiri Pesachim 30b all hold that chametz is considered a forbidden absorption. The Ran Pesachim 8b explains that this is the case since the title of chametz is relevant all year even though it is only forbidden on Pesach. Bet Yosef 451:4 explains that this is the opinion of the Rif and Rosh. However, the Rambam (according to Maggid Mishna 5:23), Hagahot Maimoniyot Chametz 5:23:1, Rashi and Raavad cited by Ran Pesachim 30b all hold that chametz is considered a permitted absorption. Shulchan Aruch 451 assumes that it is a forbidden absorption but in 452:1 he seems to contradict himself. See Biur Halacha there.
  4. ↑ Shulchan Aruch O.C. 451:1
  5. ↑ Taz 451:1 quotes the Bach who is adamant that those who store chametz pots high up are incorrect because height isn't considered stored away. Taz only disagrees with the Bach with respect to storing Pesach utensils during the year high up is fine. However, the Magen Avraham 451:2 defends the practice that the Bach rejected. Mishna Brurah 451:7 rules that one doesn't need to protest those who are lenient but those who are strict will be blessed.
  6. ↑ Kitzur Shulchan Aruch 116:1-2
  7. ↑ Yalkut Yosef (Isser VeHeter vol 3 pg 470)
  8. ↑ Rav Shimon Eider in Halachos of Pesach (p. 137) rules that one may not kasher plastic utensils for Pesach based on Igrot Moshe 2:92 who doesn’t allow kashering synthetic rubber since it is a new material that wasn’t discussed by the Rishonim. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 90 n. 4) disallowed using corningware, correlle, or pyrex used for chametz to be used for Pesach. See however, Chazon Ovadia (p. 151), Minchat Yitzchak 3:67, Chelkat Yaakov YD 45, Tzitz Eliezer 4:6 who allow kashering plastic. Rav Ben Chaim allows kashering plastic.
  9. ↑ Kitzur Shulchan Aruch 116:13
  10. ↑ Yechave Daat 1:6
  11. ↑ Chazon Ovadyah (pg 124)
  12. ↑ Chazon Ovadyah (pg 136)
  13. ↑ Kitzur S”A 116:17
  14. ↑ Shulchan Aruch 452:1
  15. ↑ Shulchan Aruch 452:1
  16. ↑ Shulchan Aruch 452:1, Mishna Brurah 432:3
  17. ↑ Shulchan Aruch 452:1
  18. ↑ Magen Avraham 452:6, Mishna Brurah 452:13
  19. ↑ Mishna Brurah 452:13
  20. ↑ Mishna Brurah 452:13 quotes some achronim who are concerned for the opinions of isura baala.
  21. ↑ Chazon Ovadyah (pg 124)
  22. ↑ Chazon Ovadyah (pg 126)
  23. ↑ Rav Shmuel Fuerst (min 14). Note that you don't need to wait 24 hours since the grates need #libun to be koshered. The Mishna Brurah 451:34 writes that really the reason that grates need to be koshered is a chumra of chametz since a pot doesn't absorb from another pot without liquids in between. After the fact if someone used grates without kashering them it isn't an issue.
  24. ↑ OU allows using 550 as libun kal for the grates
  25. ↑ Star-K writes that the grates should be put in a self-clean cycle to have libun. The Star-K notes that a person should check with the manufacturer if the grates will break in the self-clean cycle.
  26. ↑ OU, Star-K
  27. ↑ Star-K
  28. ↑ Rav Shmuel Fuerst (min 14), OU, Star-K
  29. ↑ OU
  30. ↑ https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14-5)]
  31. ↑ Rabbi Jachter (Gray Matter vol. 2, p. 221) quoting Rabbi Elazar Teitz, CRC Pesach Guide 2016 (p. 19), Yesodei Yeshurun v. 6 p. 156-160, OU Pesach Guide 2016 p. 24, Halachos of Pesach by Rabbi Ribiat p. 354.
  32. ↑ Rav Ovadia Yosef (Chazon Ovadyah pg 73, Sh”t Yechave Daat 2:63), Rav Aharon Kotler (quoted by Rabbi Eider in Halachos of Pesach 1:180), and Rav Soloveitchik (quoted by Gray Matter vol. 2, p. 219) hold that conventional ovens which don't have a self-cleaning setting can be koshered by raising them to the highest temperature that they can reach for an hour or two. Chut Shani Pesach 10:2 writes that the minhag isn't to kosher such an oven but after the fact the koshering is effective.
    • Rav Ovadia Yosef explains that according to many rishonim chametz is considered something which is permitted that was absorbed in a utensil that only becomes forbidden over time and as such even items which normally would require libun can suffice with hagalah. Even though Shulchan Aruch O.C. 451:4 holds like the rishonim who hold that chametz is considered like a forbdiden taste all year since on Pesach it will be forbidden and as such libun is necessary on utensils used over the fire, nonetheless, for utensils which can't be koshered any other way and it is difficult not to use the oven all of Pesach, one can rely on the lenient opinion. See Rav Ovadia's responsa for his lengthy explanation.
    • Rabbi Soloveitchik offered another reason to be lenient. Since chametz only got absorbed through a certain temperature, those absorptions can be removed in the same way that they went in, which is certainly less than the maximum temperature that the oven can reach. This seems to be at odds with the Pri Megadim E"A 451:30 who holds that libun needs to be a certain temperature to burn out the forbidden tastes, but it is supported by the Arugot Bosem 119. Igrot Moshe YD 1:60 s.v. aval and Or Letzion 3:10:2 agree with Pri Megadim.
    • CRC Pesach Guide 2016 (p. 19) writes that for non-self cleaning ovens one should heat it to the highest temperature it could reach for one hour after waiting 24 hours. Additionally, the racks and grates should be covered with aluminum foil perforated for air circulation and no food should touch the side bottom or top of the oven on Pesach.
  33. ↑ Rav Jachter (Gray Matter vol. 2, p. 218) and OU Pesach Guide 2016 p. 26 quoting Rav Mohe Feinstein.
    • Rav Aharon Felder (Yesodei Yeshurun v. 6 p. 158) writes that even though the oven walls only absorb taste through steam since we're concerned that they absorb taste from something solid spilling on it, it needs libun. Ashkenazim can't follow the majority of uses (Rama 451:6).
    • However, the Or Letzion is concerned even though the absorption is through steam. One proof of the Or Letzion is Shulchan Aruch 451:15 which is a cover of chametz foods on the fire requires libun. One of the reasons of the Tur and Magen Avraham 451:30 because of the steam and the same is relevant to ovens. Minchat Shlomo 2:51 writes that even steam can be koshered with hagalah and the reason that the Shulchan Aruch 451:15 required libun for the cover of chametz is because it is a close cover.
  34. ↑ Rabbi Ribiat in Halachos of Pesach p. 354 cites both opinions and advises being strict not to use an oven that doesn't have a self-clean option or to get an oven insert.
  35. ↑ Chazon Ovadyah (pg 132-4)
  36. ↑ Rav Ben Chaim
  37. ↑ The Tur and S”A 451:20 write that the minhag is to pour hot water on the tables and cabinets used for food during the year because sometimes hot liquid chametz spills onto them. The Magen Avraham 451:38 quotes the Maharil who records the minhag to cover the tables and cabinets after this kashering procedure because perhaps some actual chametz was stuck onto the table or cabinet.
    • Kaf HaChaim 451:233 notes that wooden tables which one always eats on with a tablecloth don’t need to be kashered and one should simply remove the actual chametz and wipe down the surface. Rav Mordechai Willig (“Shiur 64 – Pesachim” min 80-82) says that strictly speaking this is also true for countertops on which people don’t put chametz directly. Rav Willig (min 36) said that it is best to cover the counter tops. Rav Hershel Schachter (OU Pre-Pesach Webcast 5769, min 11-13) adds that one could either kasher the counters or cover them, but if one isn’t going to put any hot food on the counters on Pesach one could simply clean the counters well.
    • Thus, Rav Moshe Feinstein (quoted by Halachos of Pesach p. 140) maintains that one should not kasher Formica countertops, which are made out of hardened plastic, rather these should be washed and covered.
  38. ↑ Rav Willig (April 1 2020, min 4-5) explained that since it is possible for noodles when being strained into the sink to fall onto the sink directly they could cause a greater transfer of taste then simply doing hagalah with water, therefore, a person shouldn't use the bottom of the sink even after doing hagalah with iruy.
  39. ↑ Star-K. CRC writes that a person should buy a new blade.
  40. ↑ [1]
  41. ↑ Shulchan Aruch OC 451:20 writes that one should kosher one's tables since often one spills soup on it. Isn't the majority of use of a table for cold?
    • Rav Yitzchak Yosef Marechet Hashulchan v. 2 p. 310 answers that really this is a chumra and that's why the language of Shulchan Aruch is that it is something people usually did but not that it is necessary.
    • Megilat Sefer Tarovet p. 271-2 writes that the majority use is defined by whatever the utensil is designated for and potentially it could be designated for multiple uses. Regarding tables since the spills happen because you are using the table to hold food that is also part of the use of the table. Binat Tzvi p. 78 and Rav Azriel Auerbach in Bnetivot Hahalacha 342:292 agree that spills are including in the majority use since they come because of the regular use.
    • Chut Shani Pesach p. 125-6 based on Gra answers that it is a utensil that is designated to be used for iruy. The fact that is used for cold doesn't relate to the use of spills since when it is used for cold or to hold a plate it doesn't absorb anything. Therefore, its use in terms of absorptions is only for spills and as such its majority of use requires it to have hagalah with iruy. However, he is troubled by Shulchan Aruch 451:25 who says that cups can just be cleaned since they are used for a majority of cold. He simply posits that if they were ever used for hot they couldn't be used without koshering.
    • Darkei Chachma 74:3 has another theory. Since spills aren't part of the use of the table they can't be judged as part of the majority or minority use.
  42. ↑ Rabbi Shmuel Fuerst (min 7)
  43. ↑ Yalkut Yosef (Kitzur S”A 451:10)
  44. ↑ The Mishna (Avoda Zara 75b) writes that utensils, which absorbed the taste of forbidden food through fire, can be purified through Libun. Tosfot (Chullin 8a s.v. SheLivna) explains that since when chametz is absorbed into the utensils before Pesach the chametz taste was permitted, utensils that usually required Libun, can be kashered with Hagalah. The Ran (Pesachim 8b s.v. Devarim) explains that the Rif considers chametz taste to be a forbidden taste since it has a status of chametz even before Pesach. Although S”A and Rama 451:4 rule stringently, the Mishna Brurah 451:32 notes that in some cases we rely on the lenient opinions.
    • Yalkut Yosef (Moadim p. 600-8, Pesach p. 38) writes that if a microwave is used mostly to reheat and the walls of the microwave don’t reach a temperature of Yad Soledet Bo, one could kasher it by heating up a cup of water with some soap in the microwave for a few minutes.
    • He explains that since most of the time the microwave doesn’t reach Yad Soledet Bo it may not require kashering. Even if it does reach Yad Soledet Bo, heating up water in the microwave until it steams up the microwave is considered Hagalah. He reasons that steam suffices since the taste was only absorbed through steam. He adds several other reasons to be lenient with absorptions through steam such as perhaps the walls don’t absorb through steam, perhaps steam applies only to liquid foods, and perhaps steam absorptions are only d’rabanan altogether. He adds that it is still preferable to cover foods on Pesach in the microwave. Lastly, if the microwave is mostly used to cook or is a commercial microwave that is used very frequently and the walls usually reach Yad Soledet Bo, it shouldn’t be used on Pesach.
    • Rav Moshe Feinstein (quoted by Halachos of Pesach p. 182) agreed that a microwave can be kashered with steam just as it absorbed through steam. Rav Mordechai Willig (“Shiur 64 – Pesachim” min 66-8) agrees if the walls are metal the microwave can be kashered with steam, but if the walls are plastic it shouldn’t be kashered. Rav Hershel Schachter (“Kashering the Kitchen for Pesach” min 10-13) said that if the walls are plastic one could kasher it with steam as long as one covers one’s food on Pesach because it is improbable that forbidden taste is transferred in the air. Similarly, Rav Shimon Eider (Halachos of Pesach p. 182) writes if the walls are plastic one may cover the interior completely and cook in it when the food is covered.
  45. ↑ Rav Hershel Schachter (“Kashering the Kitchen for Pesach” min 13-15) said that dishwashers which have a plastic or porcelain walls can not be kashered for Pesach, however, the stainless steel ones can kashered but one must be sure to remove all the particles of chametz stuck in the drain. Halachos of Pesach (p. 175) agrees. See, however, Yalkut Yosef (451:11) who writes that dishwashers can be kashered by cleaning it well and running an empty cycle with soap.
  46. ↑ Yalkut Yosef (Kitzur S”A 451:11), Yalkut Yosef (Pesach v. 38)
  47. ↑ Shulchan Aruch Y.D. 121:4 writes that a frying pan can be koshered with hagalah for Pesach. He repeats this in 451:11. Also, Shach YD 121:8 is lenient to allow hagalah for a frying pan for Pesach and cites the Rama Mpano 96 to support this. Although in YD the Rama doesn't comment, in O.C. 451:11 he quote some rishonim who require libun. He concludes that there's a minhag to do libun but the strict halacha is that hagalah is enough. Biur Halacha 451:11 s.v. muteret defends the position of the majority of rishonim that hagalah is sufficient and concludes that after the fact certainly hagalah works.
    • The Rosh Pesachim 3:7 quotes a dispute between the Raavan and his grandson the Ravyah whether a frying pan needs hagalah or libun. The Ravyah held hagalah since it is used with oil and quotes the Tosefta Avoda Zara 9:2 to this effect. The Rosh, Mordechai Pesachim 577, Hagahot Maimoniyot 5:23:1, and Tur 451:11 accept the Ravyah. Rashba Torat Habayit 35a held like the Raavan that libun is necessary.
  48. ↑ Yechave Daat 1:7, Chazon Ovadyah (pg 134). Rav Yitzchak Yosef (Vayikra 5780 min 6) said that Sephardim hold that a frying pan only needs hagalah since majority of its use is with liquids. (Another factor that is relevant is that chametz according to some rishonim is hetera baala.)
  49. ↑ Bet Yosef 451:11
  50. ↑ Yechave Daat 1:7, Yalkut Yosef (Kitzur S”A 451:13)
  51. ↑ Rav Willig (min 35)
  52. ↑ OU (Pesach Guide 2020 p. 18)
  53. ↑ Piskei Teshuvot 451:15 citing Sefer Hagalat Kelim 6:4
  54. ↑ Shulchan Aruch O.C. 451:14
  55. ↑ Chut Shani Pesach second edition p. 130
  56. ↑ Hechsher Kelim p. 178 by Rav Avram Edrey cites Pri Chadash 121:15, Bet Lechem Yehuda 121, Levushei Mordechai OC 72 who allow using zeyia to kasher the pot covers. However, he also cites the Sdei Chemed Hey n. 24 and Shoel Umeishiv 3:3:125, 5:4 as arguing that zeyia doesn't work. He concludes that the main opinion is that one shouldn't use zeyia to kasher.
  57. ↑ Pesachim 30b quotes Rav Ashi's practice to do libun on the blade of the knife and hagalah on the handle and concludes that it needs hagalah for the whole thing. Tosfot wonders why for chametz it seems that hagalah is sufficient, while for non-kosher the Tosefta, Yerushalmi, and Chullin 8a imply libun is necessary. First he answers that a knife which is used to cut something on the fire should be kashered with libun, but if it is used with liquid heat hagalah is sufficient. Secondly he answers that for chametz hagalah is sufficient since chametz is considered a permitted absorption (trans. hetera baala; Hebrew התירא בלעא).
    • Ramban Avoda Zara 76a disagrees with Tosfot and holds that knives only ever need halagah. The Tosefta and Yerushalmi could have another opinion but the bavli only requires hagalah for all prohibitions. The Gemara Chullin 8a just means that it is possible to do libun but not that it is necessary. The Ramban fundamentally disagrees with the Tosfot and considered chametz a prohibited absorption. Furthermore, Ramban is not concerned with the possibility that the knife is sometimes used for dry heat since we should judge it according to its majority usage. Tosfot Rash Pesachim 30b quotes an opinion who indeed requires libun in addition to halagah for knives for pesach and rejects that view.
    • Shulchan Aruch O.C. 451:3 rules that knives need hagalah for Pesach and makes no distinction whether it was used for liquid heat or dry heat. Taz 451:7 agrees. However, Magen Avraham 451:6 is concerned for the minority use with dry heat and would require libun in accordance with Rama 451:6. Mishna Brurah 451:19 is lenient to use haglaah for knives. He is willing to be lenient based on two factors; some rishonim hold that chametz is hetera baala (Tosfot) and some rishonim hold that we follow majority of the uses (Ramban) and even though we're strict regarding each factor alone, together we're lenient.
  58. ↑ http://www.star-k.org/kashrus/kk-passover-kashering.htm
  59. ↑ OU
  60. ↑ *Dvar Charif ch. 7 fnt. 101 notes that some of these reasons don't help for if a person eats a dvar charif on pesach and the taste of the chametz comes out of his teeth.
    • Reasons that dentures don't need to be kashered for pesach: our dvar charif's today aren't the ones of the gemara (Moadim Uzmanim cited by Dvar Charif p. 120), the dentures are smooth like glass and don't have beliyot (Minchat Shlomo 2:50), the taste of the food is so pagum because of one's breath and saliva that it can't even be reinvigorated by a sharp food to taste good again (Minchat Shlomo 2:50), the teeth aren't as sharp as knives (Orchot Rabbenu v. 2 p. 27-9). The Steipler said that because of the issue he advised not eating hot chametz within 24 hours of the time when chametz will become forbidden. Some of these reasons apply to filings and braces. Dirshu (Kislev 5780) summarizes some of the poskim on this topic. Rav Shmuel Kamenetsky (Kovetz Halachot Piskei Rav Shmuel Kamenetsky Pesach p. 127) is lenient on dentures, fillings, and braces no to require hagalah as long as one didn't eat hot chametz or dvar charif of chametz within 24 hours of the time of chametz becoming prohibited.
  61. ↑ Yechave Daat 1:8
  62. ↑ Mishna Brurah 451:11
  63. ↑ Shulchan Aruch O.C. 447:1. Gemara: In Pesachim 29b, Rav and Shmuel hold that on Pesach chametz is forbidden in any amount because of the opinion of Rabbi Yehuda that items of like kind (min bmino) are not nullified and everything is a gezerah because of that case. Rabbi Yochanan disputes that because the Chachamim hold that all prohibitions of like or unlike kind are nullified once the taste is nullified. Rava has some conclusion but there are variant texts of what he said and meant. Rif, Rosh, and Rambam understand Rava that it is not nullified.
    • Is chametz on pesach nullified? Rabbenu Tam understands the gemara to mean that it is nullified in 60 like other prohibitions. This is also the opinion of the Baal Hameor, Shiltot, and Riaz (Pesakim Pesachim 2:2:6). However, Rabbenu Tam was afraid to rule that way because the minhag was strict. Additionally, most rishonim hold that it is not nullified in any amount. These rishonim include the Rambam, Ramban, Rabbenu Dovid.
  64. ↑ Tosfot Pesachim 30a s.v. amar, Ramban (Milchamot Hashem Pesachim 7b s.v. vod), and Rabbenu Dovid Pesachim 30a s.v. amar explain one reason to forbid chametz if we don't hold like Rabbi Yehuda, is that chazal forbade chametz since people are used to eating chametz and it is very grave prohibition.
  65. ↑ The Rambam Machalot Asurot 15:9 and Ramban Pesachim 7b offer another reason; chametz is a dvar sheyesh lo matirin and that's why it is not nullified. Rabbenu Dovid Pesachim 30a s.v. viy lav explains the approach of the Ramban but humbly notes that if he wasn't fearful of the Ramban he would disagree and claim that chametz isn't dvar sheyesh lo matirin since the Torah wants a person to dispose of chametz and not hold onto it until after Pesach.
  66. ↑ Maggid Mishna (Chametz 1:5) says that according to the Rambam's reason it shouldn't be nullified on erev pesach. Ran Pesachim 7b s.v. amar and Ritva Pesachim 30a s.v. amar agree. On the other hand, Bet Yosef 447:2 quotes the Tosfot a"z 66b s.v. rava, Rosh Pesachim 2:5, Mordechai 554, Hagahot Maimon 1:8, Smak 226, Rabbenu Yerucham, and Tur 447:2 as holding that it is nullified in sixty on erev pesach.
  67. ↑ Shulchan Aruch 447:2 permit chametz on erev pesach like majority of the rishonim and not the Rambam who says that chametz on erev pesach is not nullified because dvar sheyesh lo matirin. This is also the opinion of the Rama Y.D. 102:4, Gra YD 102:20, Magen Avraham 447:40, Pri Chadash 447:1, and Mishna Brurah (Biur Halacha 447:2 s.v. chametz). Note, however, the Shach (Nekudat Hakesef on Taz 92:16 and Shach 102:13) who thinks that we are initially concerned for the Rambam and argues that this is also the intention of Shulchan Aruch.
    • Why is chametz not considered a dvar sheyesh lo matirin?
    Mordechai explains that dvar sheyesh lo matirin only applies to something which is forbidden once and will become permitted, but chametz becomes forbidden every year. Rama Y.D. 102:4 rules like this opinion. Rabbenu Dovid Pesachim 30a s.v. viy lav suggests that chametz isn't dvar sheyesh lo matirin since there is a mitzvah to destroy and rid oneself of one's chametz on Pesach. The Ramban responds to that since chametz in a mixture can be maintained over pesach. Rabbenu Dovid answers that when judging if something is dvar sheyesh lo matirin we view the category of that prohibition as a whole. Minchat Yakov 74:19 agrees with the Rabbenu Dovid's approach. The Ran (Pesachim 7b s.v. vani) and Meiri explains that chametz is not dvar sheyesh lo matirin since it becomes forbidden after pesach and so the chametz never has a moment to become practically permitted. The Ramban responds that although the chametz isn't practically permitted the prohibition of chametz that was owned on Pesach is an external penalty and not considered the same prohibition that the chametz was beforehand. Also, the penalty does not apply when the chametz was in a mixture.
  68. ↑ Sh"t Ran 59 and Raavad in Tamim Deyim 36 write that chametz is nullified before Pesach and remained nullified. Their proof that something permitted can be nullified and stay nullified is the Mishna Kelayim 9:1. Rabbi Akiva Eiger 1:38 and Pri Chadash 447 asks that it isn't a proof is kilayim is always a prohibition as opposed to chametz. Chida 447 quotes someone who answers that on erev pesach it becomes nullified. However, Yalkut Yosef Moadim sh"t siman 2 and Yabia Omer O.C. 2:23 write that perhaps the opinion of the Rambam is that there's chozer vneer with chametz on Pesach since he holds chametz on erev pesach isn't nullified.
  69. ↑ The Shulchan Aruch O.C. 447:9 quotes a dispute whether we say that for solid items there is nullification for chametz. The primary opinion is strict.
  70. ↑ The Levush YD 92 writes that if a piece of food absorbed a taste of chametz and was mixed with non-chametz foods it is nullified one in two. However, the Taz YD 92:16 argues that since there's no nullification of solid items with chametz (Shulchan Aruch O.C. 447:9) the same is true with pieces that absorb the taste of chametz. Nekudat Hakesef answers that Shulchan Aruch was only strict not to have nullification if the piece of chametz was real chametz but not if it just absorbed a taste of chametz that would have been nullified if not for the fact that it is chametz. Mishna Brurah 447:93 cites this dispute and seems to conclude that we're strict.
  71. ↑ Mishna Brurah 451:111
  72. ↑ Taz YD 92:16 explains that even though we generally don't have two mixtures made forbidden in any amount (תרי משהוין לא אמרינן) for liquid mixtures even the second one is forbidden since part of the first mixture is mixed into the second one. Nekudat Hakesef agrees. Mishna Brurah 467:38 codifies this.
  73. ↑ Taz 92:16 is lenient since the first piece was only forbidden in a minuscule amount it wouldn't render the cooked mixture forbidden (תרי משהוין לא אמרינן). Dirshu quotes two reasons for the Taz. Either the minuscule amount in the first piece physically can't come out (Rabbi Akiva Eiger 92:3, Pri Megadim YD 92:16) or there's halachically not enough strength in a minuscule amount to forbid the second mixture (Yad Yehuda 92:17, Chazon Ish 34:1). Shach in Nekukdat Hakesef YD 92 argues. Birkei Yosef 447:1 and Mekor Chaim 447:17 are strict.
  74. ↑ Rav Yitzchak Yosef (Motzei Shabbat Vayahekel Pekudei 5780 min 33-37) explained that the crumbs are nullified and in a state that it is impossible to come to give any taste. Therefore they are nullified even on Pesach.
  75. ↑ Yabia Omer 10:35:18 and 10:35:21 writes that we rely on nat bar nat for chametz ben yomo utensils into pesach foods only after the fact. Yalkut Yosef (Pesach 5771 447:29) agrees. Yachava Daat 1:11 also permits and it isn't clear if he would allow even initially. Rav Yitzchak Yosef (Vayikra 5778, min 26-7) explained that it is only nat bar nat of Chametz to use the utensils for Pesach foods and from Shulchan Aruch O.C. 452:1 holds that nat bar nat is permitted for chametz before Pesach. Also, he explained that nat bar nat is permitted even initially. According to Chazon Ish 119:14 it isn't a contradiction to the question of hetera baala with respect to how to kasher kelim (451:1).
  76. ↑ Shulchan Aruch OC 447:10 holds noten taam lifgam on pesach is permitted, while the Rama argues. Ravyah 2:464 s.v. upeliya holds that noten taam lifgam is forbidden for chametz. Rabbi Mansour is lenient for Sephardim.
  77. ↑ Shulchan Aruch 447:2, Mishna Brurah 447:93. However, Shach YD 92 in Nekudat Hakesef argues that chametz on Erev Pesach isn't nullified at all since it is a dvar sheyesh lo matirin like the Rambam.
  78. ↑ Shulchan Aruch OC 447:11
  79. ↑ Mishna Brurah 447:105 based on the Magen Avraham. Interestingly see the Shach in Nekudat Hakesef YD 92 who assumes that chametz after Pesach isn't nullified at all.
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