Kitniyot: Difference between revisions
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Kitniyot are a category of foods which Ashkenazi Jews refrain from eating during [[Pesach]].<ref> | Kitniyot are a category of foods which Ashkenazi Jews refrain from eating during [[Pesach]].<ref> | ||
* Background: The Gemara Pesachim (35a) writes that Chametz includes foods made with the five grains. See the [[Wheat and Grain Products]] page about the precise definition of the five grains. The says that orez and dochen (Tosfot [[Brachot]] 37a translates rice and millet) are not chametz since when used to produce bread doesn't ferment. The Rambam (Chametz UMatzah 5:1) rules that there's no issue of chametz with grains other than the five grains, such as rice, millet, or beans. Furthermore, says the Rambam, even if one were to mix those grains with hot water and make dough that rises, it is permitted since that's considered rotting and not positive fermentation. | * Background: The Gemara Pesachim (35a) writes that Chametz includes foods made with the five grains. See the [[Wheat and Grain Products]] page about the precise definition of the five grains. The says that orez and dochen (Tosfot [[Brachot]] 37a translates rice and millet) are not chametz since when used to produce bread doesn't ferment. The Rambam (Chametz UMatzah 5:1) rules that there's no issue of chametz with grains other than the five grains, such as rice, millet, or beans. Furthermore, says the Rambam, even if one were to mix those grains with hot water and make dough that rises, it is permitted since that's considered rotting and not positive fermentation. | ||
* The Tur 453:1 writes that the minhag of his location was not to eat kitniyot on [[Pesach]]. The Rabbenu Yerucham (cited by the Beit Yosef 453:1), Rabbenu Yechiel (cited by Beit Yosef 453:1), and Shulchan Aruch 453:1 agree. | * The Tur 453:1 writes that the minhag of his location was not to eat kitniyot on [[Pesach]]. The Rabbenu Yerucham (cited by the Beit Yosef 453:1), Rabbenu Yechiel (cited by Beit Yosef 453:1), and Shulchan Aruch O.C. 453:1 agree. | ||
* The Smak (cited by the Beit Yosef 453:1) explains that the minhag not to eat kitniyot on [[Pesach]] is concerned that perhaps a person will be confused between a bread or cooked dish made from kitniyot and one made from the five grains. Additionally, kitniyot flour sometimes has flour of the five grains mixed in. The Darkei Moshe 453:1, codified in the Rama 453:1, writes that the Ashkenazic minhag is to not to eat kitniyot on [[Pesach]] and one shouldn't deviate from the minhag.</ref> | * The Smak (cited by the Beit Yosef 453:1) explains that the minhag not to eat kitniyot on [[Pesach]] is concerned that perhaps a person will be confused between a bread or cooked dish made from kitniyot and one made from the five grains. Additionally, kitniyot flour sometimes has flour of the five grains mixed in. The Darkei Moshe 453:1, codified in the Rama 453:1, writes that the Ashkenazic minhag is to not to eat kitniyot on [[Pesach]] and one shouldn't deviate from the minhag.</ref> | ||
== Definition == | == Definition == | ||
# The Ashkenazic minhag is to avoid eating Kitniyot on [[Pesach]], however, even Ashkenazim hold that one does not have to burn or sell one's Kitniyot.<ref>The Shulchan Aruch 453:1 writes that it is permitted to eat a cooked dish made out of Kitniyot. The Rama 453:1 writes that the minhag Ashkenaz was to forbid and one shouldn't change this minhag. This is quoted by ashkenazic poskim including Darchei Moshe 453:2, Levush 453:1, Chayei Adam 127:1, Aruch Hashulchan 453:4, Elya Rabba 453:3, Prisha 453:3, Kitzur S | # The Ashkenazic minhag is to avoid eating Kitniyot on [[Pesach]], however, even Ashkenazim hold that one does not have to burn or sell one's Kitniyot.<ref>The Shulchan Aruch 453:1 writes that it is permitted to eat a cooked dish made out of Kitniyot. The Rama 453:1 writes that the minhag Ashkenaz was to forbid and one shouldn't change this minhag. This is quoted by ashkenazic poskim including Darchei Moshe 453:2, Levush 453:1, Chayei Adam 127:1, Aruch Hashulchan 453:4, Elya Rabba 453:3, Prisha 453:3, Kitzur S"A, Daat Torah page 119. See also Yechave Daat 1:9 and 5:32 as well as Kaf Hachaim 453:11. Aruch Hashulchan 453:4 says that being lenient in this minhag is testimony that one does not fear Hashem or fear sin, and does not understand the ways of torah. | ||
* This minhag is found in several rishonim with several different reasons. | * This minhag is found in several rishonim with several different reasons. | ||
* Firstly, there are some rishonim who thought that there was insufficient reason to follow this minhag of not eating kitniyot. Rabbenu Yerucham 5:3 and Tur 453:1 think that this minhag is overly stringent and difficult to understand. | * Firstly, there are some rishonim who thought that there was insufficient reason to follow this minhag of not eating kitniyot. Rabbenu Yerucham 5:3 and Tur 453:1 think that this minhag is overly stringent and difficult to understand. | ||
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== Reason for prohibition == | == Reason for prohibition == | ||
*From the Torah, only the five grains can become chametz and not legumes or rice.<ref>The Gemara (Pesachim 35a) states that one may only fulfill one's obligation of [[matza]] on [[Pesach]] with [[matza]] made from the five grains. The gemara explains that since the Torah contrasts [[Matza]] and chametz, anything which could ferment and become chametz may be used for [[matza]], which is only the five grains and not rice or millet. See Pesachim 114b for a proof that the Amoraim ate rice on [[Pesach]]. The Rambam (Chametz UMatza 5:1) and Shulchan Aruch 453:1 codify this gemara. See Bet Yosef 453:1 for more background of this issue.</ref> | *From the Torah, only the five grains can become chametz and not legumes or rice.<ref>The Gemara (Pesachim 35a) states that one may only fulfill one's obligation of [[matza]] on [[Pesach]] with [[matza]] made from the five grains. The gemara explains that since the Torah contrasts [[Matza]] and chametz, anything which could ferment and become chametz may be used for [[matza]], which is only the five grains and not rice or millet. See Pesachim 114b for a proof that the Amoraim ate rice on [[Pesach]]. The Rambam (Chametz UMatza 5:1) and Shulchan Aruch O.C. 453:1 codify this gemara. See Bet Yosef 453:1 for more background of this issue. | ||
*The Smak (Rabbi Yitzchak of Korbol) explains that products of kitniyot appear like chametz products. | * It is interesting to note the opinion of some rishonim was that kitniyot were in fact actually chametz. Ritva Pesachim 35a s.v. hani quotes some who explain that rice and millet can become chametz on a rabbinic level. He says that in Spain the Jews were lenient based on the geonim but some chasidim were stringent. Migdal Oz Chametz Umatzah 5:1 seems to understand the Raavad as holding that kitniyot are indeed chametz and personally followed that opinion.</ref> | ||
*The Smak (Rabbi Yitzchak of Korbol) explains that products of kitniyot appear like chametz products and can be confused.<ref>Biur Hagra 453:3 writes that a source for the minhag of kitniyot is Tosfot Pesachim 40b s.v. Rava who understands that kitniyot aren't chametz but can be confused with chametz and for those who are unlearned should be avoided. Rosh 2:28 agrees with Tosfot.</ref> Also, it can be hard to distinguish between rice flour (kitniyot) and wheat flour (chametz). Therefore, to prevent confusion, all kitniyot was prohibited. | |||
*The Beit Yosef (Rabbi Yosef Karo, 16th century, Israel) notes that since regular grains may become mixed together with kitniyot (apparently due to changes in crop cycles), one may inadvertently come to eat actual chametz. | *The Beit Yosef (Rabbi Yosef Karo, 16th century, Israel) notes that since regular grains may become mixed together with kitniyot (apparently due to changes in crop cycles), one may inadvertently come to eat actual chametz. | ||
*The origins of this practice are not clear, though two common theories are that these items are often made into products resembling chametz (e.g. cornbread), or that these items were normally stored in the same sacks as the five grains and people worried that they might become contaminated with chametz. It was also possible that crop rotations would result in the forbidden chametz grains growing in the same fields, and being mixed in with the kitniyot. Those authorities concerned with these three issues suggested that by avoiding eating kitniyot, people would be better able to avoid chametz. The Vilna Gaon (Hagaos HaGra, 453) indeed actually cites a novel source for this custom. The Gemorrah in Pesachim (40b) notes that Rava objected to the workers of the Raish Gelusa (the Exilarch) [[cooking]] a food called chasisi on [[Pesach]], since it was wont to be confused with chametz. The Tosefos explain that, according to the Aruch, chasisi are lentils, and thus, argues the Gra, establishes the basis for the concern of kitniyot. | *The origins of this practice are not clear, though two common theories are that these items are often made into products resembling chametz (e.g. cornbread), or that these items were normally stored in the same sacks as the five grains and people worried that they might become contaminated with chametz. It was also possible that crop rotations would result in the forbidden chametz grains growing in the same fields, and being mixed in with the kitniyot. Those authorities concerned with these three issues suggested that by avoiding eating kitniyot, people would be better able to avoid chametz. The Vilna Gaon (Hagaos HaGra, 453) indeed actually cites a novel source for this custom. The Gemorrah in Pesachim (40b) notes that Rava objected to the workers of the Raish Gelusa (the Exilarch) [[cooking]] a food called chasisi on [[Pesach]], since it was wont to be confused with chametz. The Tosefos explain that, according to the Aruch, chasisi are lentils, and thus, argues the Gra, establishes the basis for the concern of kitniyot. | ||
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# Some poskim are lenient to allow Ashkenazim to eat processed foods with a minority of Kitniyot ingredients which aren't recognizable.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=1024&st=&pgnum=55 Rav Yitzchak Elchanan in Bear Yitzchak 11] writes that a mixture of Kitniyot ingredients which was made before Pesach is permitted for Ashkenazim. He explains that this is permitted for both reasons for which Kitnityot were forbidden: 1) Chametz grains sometimes get mixed up in the kitniyot. If you checked them before Pesach there is still a concern since they wouldn't be batel after Pesach starts (chozer vneyor). However, if the mixture is a liquid one then once it is nullified before Pesach it doesn't reawaken. 2) In terms of Kitniyot products being confused with Chametz products, it isn't an issue since a major effort was made to check that the kitniyot didn't have chametz in them. It is similar to the opinion of Rashi Gemara Sukkah 15a regarding the gezerah of roofing a sukkah with beams.</ref> | # Some poskim are lenient to allow Ashkenazim to eat processed foods with a minority of Kitniyot ingredients which aren't recognizable.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=1024&st=&pgnum=55 Rav Yitzchak Elchanan in Bear Yitzchak 11] writes that a mixture of Kitniyot ingredients which was made before Pesach is permitted for Ashkenazim. He explains that this is permitted for both reasons for which Kitnityot were forbidden: 1) Chametz grains sometimes get mixed up in the kitniyot. If you checked them before Pesach there is still a concern since they wouldn't be batel after Pesach starts (chozer vneyor). However, if the mixture is a liquid one then once it is nullified before Pesach it doesn't reawaken. 2) In terms of Kitniyot products being confused with Chametz products, it isn't an issue since a major effort was made to check that the kitniyot didn't have chametz in them. It is similar to the opinion of Rashi Gemara Sukkah 15a regarding the gezerah of roofing a sukkah with beams.</ref> | ||
===Sephardim=== | ===Sephardim=== | ||
# Some poskim say that if a Sephardi wants to eat kitniyot but his custom earlier was not to then he should perform a [[hatarat nedarim]].<ref> Haggadah of Rav Elyashiv page 12 </ref> | # Some poskim say that if a Sephardi wants to eat kitniyot but his custom earlier was not to then he should perform a [[hatarat nedarim]].<ref>Chazon Ovadia Pesach p. 84, Haggadah of Rav Elyashiv page 12 </ref> | ||
===Cooking Kitniyot=== | ===Cooking Kitniyot=== | ||
# If the last day of Pesach is Friday and one set up an eruv tavshilin it is permitted for an Ashkenazi to cook kitniyot on that Friday for Shabbat since they will be able to eat it on Shabbat.<ref>Rav Poalim OC 3:30 is strict but he is arguing with the Birkei Yosef and Yabia Omer 10:55 confirms the Birkei Yosef’s opinion.</ref> | # If the last day of Pesach is Friday and one set up an eruv tavshilin it is permitted for an Ashkenazi to cook kitniyot on that Friday for Shabbat since they will be able to eat it on Shabbat.<ref>Rav Poalim OC 3:30 is strict but he is arguing with the Birkei Yosef and Yabia Omer 10:55 confirms the Birkei Yosef’s opinion.</ref> | ||
# Some hold that it is permitted for someone who doesn’t eat kitniyot to cook for someone who does eat kitniyot on Yom Tov, while others argue.<ref>Rav Poalim OC 3:30 writes that it is forbidden for someone who doesn’t eat kitniyot to cook on Yom Tov for someone who does eat kitniyot. The same could be applied to someone who ate meat and won’t be able to eat dairy until the end of the day that they may not cook dairy. His proof is that the Mahariv writes that someone who took a neder not to eat on Yom Tov may not eat or even cook. It is similar to someone who didn’t make an eruv on Yom Tov can’t cook for others. That itself is questionable as the Divrei Malkiel points out. However, does that the Mahariv apply here? The Birkei Yosef thought it didn’t. He explained that only when a person takes a neder that makes it completely forbidden that it isn’t Ochel Nefesh to cook on Yom Tov, however, for someone that one food is forbidden but for others it is permitted that is considered Ochel Nefesh. However, the Rav Poalim argues that the Magen Avraham provides another reason for the Mahariv. He writes that Hoil is only a reason that permits something on a | # Some hold that it is permitted for someone who doesn’t eat kitniyot to cook for someone who does eat kitniyot on Yom Tov, while others argue.<ref>Rav Poalim OC 3:30 writes that it is forbidden for someone who doesn’t eat kitniyot to cook on Yom Tov for someone who does eat kitniyot. The same could be applied to someone who ate meat and won’t be able to eat dairy until the end of the day that they may not cook dairy. His proof is that the Mahariv writes that someone who took a neder not to eat on Yom Tov may not eat or even cook. It is similar to someone who didn’t make an eruv on Yom Tov can’t cook for others. That itself is questionable as the Divrei Malkiel points out. However, does that the Mahariv apply here? The Birkei Yosef thought it didn’t. He explained that only when a person takes a neder that makes it completely forbidden that it isn’t Ochel Nefesh to cook on Yom Tov, however, for someone that one food is forbidden but for others it is permitted that is considered Ochel Nefesh. However, the Rav Poalim argues that the Magen Avraham provides another reason for the Mahariv. He writes that Hoil is only a reason that permits something on a biblical level and not a rabbinic level. If so, then the same can be applied to a case of one person cooking kitniyot if they themselves can’t eat it. Yabia Omer OC 10:55 argues that this is certainly permitted when discussing cooking on Yom Tov for Shabbat if you have an eruv tavshilin. He explains that the Birkei Yosef is correct and there’s no issue with Hoil once there is eruv tavshilin. | ||
* Kaf Hachaim 453:16 quotes this Rav Poalim and suggests being strict. He says that the same would be true in terms of muktzeh that it is a questionable if it is permitted.</ref> | * Kaf Hachaim 453:16 quotes this Rav Poalim and suggests being strict. He says that the same would be true in terms of muktzeh that it is a questionable if it is permitted.</ref> | ||
==Gibroks== | |||
# According to the Gemara it is permitted to eat matzah or matzah meal that was mixed or even cooked with water. Once it was baked properly it isn't going to become chametz.<ref>Gemara 39b</reF> Chasidim have a minhag not to eat any matzah that was wetted with water perhaps the matzah wasn't baked completely and there's some bits of unbaked flour left on it which could become chametz if mixed with water.<ref>Gilyonei Hashas Pesachim 40b (cited by fnt. to Maharam Chalavah) notes a source for this minhag in the Rif and Geonim's explanation of the Gemara Pesachim 40b. Maharam Chalavah 40b s.v. rava in fact says that one shouldn't make matzah meal baked foods, but then he seems to only forbid children making matzah meal foods and not adults who won't get confused with actual flour.</ref> | |||
==Sources== | ==Sources== | ||
