Kashering the Kitchen for Pesach: Difference between revisions
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==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> | ||
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==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> | ||
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==Nullification== | ==Nullification== | ||
==='''Mashahu'''=== | ==='''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.</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.</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> | # 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''=== | ===''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> | ||
