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