Kashering the Kitchen for Pesach: Difference between revisions
From Halachipedia
Kashering the Kitchen for Pesach (view source)
Revision as of 14:27, 19 February 2021
, 19 February 2021no edit summary
m (Text replacement - ". <ref>" to ".<ref>") Tags: Mobile edit Mobile web edit |
No edit summary |
||
| (5 intermediate revisions by the same user not shown) | |||
| Line 2: | Line 2: | ||
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, 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> | 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, 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> | ||
==Which | ==Dishes One Isn't Kashering== | ||
# 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> | |||
# 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> | |||
==Which Materials Can be Kashered?== | |||
# 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 possible kasher wooden, metal, or stone utensils. It is impossible to kasher earthenware utensils.<ref>Kitzur Shulchan Aruch 116:1-2</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. A teapot needs be cleansed because it probably touched Chametz when it was warm. <Ref> Yalkut Yosef (Isser VeHeter vol 3 pg 470) </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. A teapot needs be cleansed because it probably touched Chametz when it was warm. <Ref> Yalkut Yosef (Isser VeHeter vol 3 pg 470) </ref> | ||
| Line 43: | Line 46: | ||
==Countertops== | ==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. | # 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 [ | * 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> | * 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> | ||
| Line 86: | Line 89: | ||
==Other== | ==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> | #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> | # 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 Sephardim, dentures need only be cleaned well.<ref>Yechave Daat 1:8</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== | ==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> | # 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 | # 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> | ||
# 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 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> | ==='''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 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> | # 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> | # 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=== | ===Using Chametz Pots for Pesach Foods before Pesach=== | ||
