16,374
edits
Koshering a Kitchen: Difference between revisions
From Halachipedia
→Hagalah
| (5 intermediate revisions by the same user not shown) | |||
| Line 4: | Line 4: | ||
# A pot that absorbed something through liquids can be koshered<ref>Does hagalah remove all of the beliyot? Hagalat Kelim p. 27 quotes many who say that hagalah removes all of the beliyot including: Piksei Rabbenu Yechiel Mparis 42, Kol Bo Hagalah, Pri Megadim M”Z 452:4, E”A 467:13. However, the Shoel Umeishiv 6:41 s.v. vheneh questions this and prefers that hagalah removes most of the beliyot and the rest is batel and that’s why it is ineffective on pesach. [This would correspond to the Rashba (cited in Shulchan Aruch YD 99:7) as to why one can use a pot initially after hagalah if that involves nullification.] | # A pot that absorbed something through liquids can be koshered<ref>Does hagalah remove all of the beliyot? Hagalat Kelim p. 27 quotes many who say that hagalah removes all of the beliyot including: Piksei Rabbenu Yechiel Mparis 42, Kol Bo Hagalah, Pri Megadim M”Z 452:4, E”A 467:13. However, the Shoel Umeishiv 6:41 s.v. vheneh questions this and prefers that hagalah removes most of the beliyot and the rest is batel and that’s why it is ineffective on pesach. [This would correspond to the Rashba (cited in Shulchan Aruch YD 99:7) as to why one can use a pot initially after hagalah if that involves nullification.] | ||
</ref> of that absorption with boiling<ref>Does hagalah need to be 212? Hagalat Kelim by Rabbi Tzvi Cohen 10:19 writes that if someone is using steam to do hagalah the water needs to reach 212 degrees fahrenheit for hagalah. Mesoret Moshe v. 3 p. 128 quotes Rav Moshe as holding that essentially if one knew that a machine was only used for a certain temperature and not more it can be koshered with heating water in it at that temperature. Only initially do we try to actually boil water even if it wasn't used that way (Rama 451:6) otherwise the rule is kbolo kach polto for hagalah (Raah cited by Shach 121:17). | </ref> of that absorption with boiling<ref>Does hagalah need to be 212? Hagalat Kelim by Rabbi Tzvi Cohen 10:19 writes that if someone is using steam to do hagalah the water needs to reach 212 degrees fahrenheit for hagalah. Mesoret Moshe v. 3 p. 128 quotes Rav Moshe as holding that essentially if one knew that a machine was only used for a certain temperature and not more it can be koshered with heating water in it at that temperature. Only initially do we try to actually boil water even if it wasn't used that way (Rama 451:6) otherwise the rule is kbolo kach polto for hagalah (Raah cited by Shach 121:17). | ||
</ref> water<ref>See Bet Yosef 93:1 who believes there's no difference between using water or milk for hagalah.</ref>.<ref>When is hagalah effective? | </ref> water<ref>Rama 452:5 writes that we do hagalah with water specifically but after the fact other liquids are also effective. See Bet Yosef 93:1 who believes there's no difference between using water or milk for hagalah.</ref>.<ref>When is hagalah effective? | ||
# Rabbenu Tam: Immediately when the kli is placed in the boiling water it will give off its taste and reabsorb taste from the water. Hagalat Kelim p. 27 cites that this is the opinion of Tosfot Avoda Zara 76a s.v. mkan, Tosfot Chullin 100b s.v. bshekadam, 108b s.v. shnafal, Smag lavin 78, Rosh end of a”z, pesachim 2:7, Sefer Hatrumah 55, Rashba Chullin 108b, Torat Habayit 4:4, respona 1:262, Ran Chullin end of perek 8, Ritva Chullin 108b quoting Rabbenu Tam, Tur and Rama 452:1. | # Rabbenu Tam: Immediately when the kli is placed in the boiling water it will give off its taste and reabsorb taste from the water. Hagalat Kelim p. 27 cites that this is the opinion of Tosfot Avoda Zara 76a s.v. mkan, Tosfot Chullin 100b s.v. bshekadam, 108b s.v. shnafal, Smag lavin 78, Rosh end of a”z, pesachim 2:7, Sefer Hatrumah 55, Rashba Chullin 108b, Torat Habayit 4:4, respona 1:262, Ran Chullin end of perek 8, Ritva Chullin 108b quoting Rabbenu Tam, Tur and Rama 452:1. | ||
# Rashbam: First the kli absorbs new taste and only afterwards it starts to give off its taste. Accordingly you would have to wait some time for hagalah to be effective. It isn’t clear how long that is. This is the opinion of Rashbam cited by Tosfot Chullin 108b s.v. shnafal. | # Rashbam: First the kli absorbs new taste and only afterwards it starts to give off its taste. Accordingly you would have to wait some time for hagalah to be effective. It isn’t clear how long that is. This is the opinion of Rashbam cited by Tosfot Chullin 108b s.v. shnafal. | ||
| Line 13: | Line 13: | ||
* However, the Ravyah holds that we’re concerned even for a minority of uses of a utensil. Tosfot Avoda Zara 74b s.v. darash, Hagahot Maimoniyot (Hilchot Hagalah), and Tur 451:6 agree. Shulchan Aruch 451:6 follows the Rashba and Rama 451:6 is concerned for the Ravyah. | * However, the Ravyah holds that we’re concerned even for a minority of uses of a utensil. Tosfot Avoda Zara 74b s.v. darash, Hagahot Maimoniyot (Hilchot Hagalah), and Tur 451:6 agree. Shulchan Aruch 451:6 follows the Rashba and Rama 451:6 is concerned for the Ravyah. | ||
* How does Rov Tashmisho work? The Maharam Chalavah Pesachim 30b s.v. vhilchata writes that following the main use of a utensil is only effective if we’re unsure if the utensil was ever used for the other type and we’re allowed not to be concerned for an abnormal use. This is also the opinion of Tosfot Chullin 8a s.v. shlibna, Meiri Pesachim 30b s.v. hasakinim, and Raah cited by Nemukei Yosef Pesachim 30b. | * How does Rov Tashmisho work? The Maharam Chalavah Pesachim 30b s.v. vhilchata writes that following the main use of a utensil is only effective if we’re unsure if the utensil was ever used for the other type and we’re allowed not to be concerned for an abnormal use. This is also the opinion of Tosfot Chullin 8a s.v. shlibna, Meiri Pesachim 30b s.v. hasakinim, and Raah cited by Nemukei Yosef Pesachim 30b. | ||
* However, the Ran Chidushim Pesachim 30b s.v. vhilchata absolutely holds that we follow the majority of uses even though it is certain that it was used for the other type of use. Ramban Avoda Zara 76a s.v. umah sh’amru and Rashba a”z 76a s.v. vkatav agree. This is also implied by Rabbenu Dovid Pesachim 30b s.v. vhilchata. Kaf Hachaim 451:100 follows that approach and cites many who agree including: Sharei Kneset Hagedola 451:6, Pri Chadash, Olot Tamid, Eliya Rabba 451:17, Chok Yakov 451:31, Bet Dovid 212, Gan Hamelech 53, Erev Hashulchan 451:11, Chemed Moshe 451:12, and Shulchan Aruch Harav 451:31. How can that be explained? | * However, the Ran Chidushim Pesachim 30b s.v. vhilchata absolutely holds that we follow the majority of uses even though it is certain that it was used for the other type of use. Ramban Avoda Zara 76a s.v. umah sh’amru and Rashba a”z 76a s.v. vkatav agree. This is also implied by Rabbenu Dovid Pesachim 30b s.v. vhilchata. Kaf Hachaim 451:100 follows that approach and cites many who agree including: Sharei Kneset Hagedola 451:6, Pri Chadash, Olot Tamid, Eliya Rabba 451:17, Chok Yakov 451:31, Bet Dovid 212, Gan Hamelech 53, Erev Hashulchan 451:11, Chemed Moshe 451:12, and Shulchan Aruch Harav 451:31. Rama Mpano 96, Chazon Ish 119:15 agree. See Darkei Teshuva 121:5 for someone who pasken like the Raah. How can that be explained? | ||
* The Rashba responsa 1:372 writes that the reason that we can follow the majority of uses is even though it is known that it was used for another type of use but after 24 hours the absorptions are negative tasting and the entire need for koshering is rabbinic. The rabbis established to follow the majority of uses. This explanation is reiterated by the Rama Mpano 96. | * The Rashba responsa 1:372 writes that the reason that we can follow the majority of uses is even though it is known that it was used for another type of use but after 24 hours the absorptions are negative tasting and the entire need for koshering is rabbinic. The rabbis established to follow the majority of uses. This explanation is reiterated by the Rama Mpano 96. | ||
* Chazon Ish OC 119:15 points out that according to this answer it can’t be used for a spice grinder since a dvar charif extracts tastes even though they weren’t used within 24 hours. However, the Mishna Brurah 451:80 seems to apply the rule of rov tashmisho even to a grinder. Chazon Ish answers that it is referring to a concern that it was used for chametz but we don’t know that it was ever used for chametz otherwise we couldn’t use the majority of uses. | * Chazon Ish OC 119:15 points out that according to this answer it can’t be used for a spice grinder since a dvar charif extracts tastes even though they weren’t used within 24 hours. However, the Mishna Brurah 451:80 seems to apply the rule of rov tashmisho even to a grinder. Chazon Ish answers that it is referring to a concern that it was used for chametz but we don’t know that it was ever used for chametz otherwise we couldn’t use the majority of uses. | ||
| Line 30: | Line 30: | ||
#If a pot is used on the inside but became non-kosher on the outside of the pot it needs to be koshered on both sides.<ref>Pitchei Teshuva YD 96:3</ref> | #If a pot is used on the inside but became non-kosher on the outside of the pot it needs to be koshered on both sides.<ref>Pitchei Teshuva YD 96:3</ref> | ||
# If one is doing hagalah of iruy on a large item through pouring one should do so bottom up.<ref>Shoel Umeishiv 5:4 writes that if one is pouring hot water on a large item one should do the hagalah bottom up. He explains that if one does the opposite the zeyia from the bottom could rise and infuse non-kosher taste into the top that was already koshered.</ref> | # If one is doing hagalah of iruy on a large item through pouring one should do so bottom up.<ref>Shoel Umeishiv 5:4 writes that if one is pouring hot water on a large item one should do the hagalah bottom up. He explains that if one does the opposite the zeyia from the bottom could rise and infuse non-kosher taste into the top that was already koshered.</ref> | ||
# Hagalah works for pots that were used for liquids even though in the course of being used were used for temperatures above 212 degrees.<Ref>Hagalat Kelim p. 400 writes that although there’s many cases where cooking involves temperatures above 212 such as deep frying in oil, cooking a solid, cooking with a cover so that it pops up because of pressure and in all these cases it is acceptable to do hagalah.</ref> Additionally, in altitudes where it is possible to boil water at lower than 212 that is also effective hagalah.<ref>Hagalat Kelim p. 401 quoting Rav Shlomo Zalman that hagalah doesn’t need to be at the same temperature that the food entered and the poskim never distinguished between hagalah at different altitudes.</ref> | # Hagalah works for pots that were used for liquids even though in the course of being used were used for temperatures above 212 degrees.<Ref>Hagalat Kelim p. 400 writes that although there’s many cases where cooking involves temperatures above 212 such as deep frying in oil, cooking a solid, cooking with a cover so that it pops up because of pressure and in all these cases it is acceptable to do hagalah. Chut Shani Pesach 10:8 agrees because we never find in chazal a type of hagalah that needs to be hotter than boiling water.</ref> Additionally, in altitudes where it is possible to boil water at lower than 212 that is also effective hagalah.<ref>Hagalat Kelim p. 401 quoting Rav Shlomo Zalman that hagalah doesn’t need to be at the same temperature that the food entered and the poskim never distinguished between hagalah at different altitudes.</ref> | ||
# A pressure cooker which can cook foods at higher temperatures than 212 and yet many poskim hold that it can be koshered with hagalah of boiling water at 212.<ref>Hagalat Kelim p. 400 citing Rav Shlomo Zalman Auerbach, Chazon Ovadia n. 2, Betzel Chachma 3:55</ref> | # A pressure cooker which can cook foods at higher temperatures than 212 and yet many poskim hold that it can be koshered with hagalah of boiling water at 212.<ref>Chut Shani Pesach 10:8 p. 124, Hagalat Kelim p. 400 citing Rav Shlomo Zalman Auerbach, Chazon Ovadia n. 2, Betzel Chachma 3:55</ref> | ||
# The utensils put in the boiling water should be left there for a few seconds and some recommend ten seconds.<ref>The [https://oukosher.org/passover/articles/kashering-for-passover/ | |||
OU] writes that one should leave the utensils in the boiling water for ten seconds, while the [https://www.kof-k.org/articles/040408080457W-21%20Hagolah%20(Rabbi%20Neustadt).pdf | |||
Kof K] writes a few seconds. Shaar Hatziyun 452:3 writes that the Tur and Pri Chadash hold that the utensils can be removed immediately unlike the Taz who says it needs to be there for some time. Shaar Hatziyun recommends leaving it for a little bit of time. | |||
* Pri Chadash 452:6 writes that the Ramban Chullin 108b s.v. vrabbenu, Rambam Chametz Umatza 5:24, Ran Pesachim 8b s.v. vkach, and Rashba 1:479 hold that the utensil should be left in the boiling water for some unspecified amount of time so that the absorptions can be removed. However, the Tur, Mordechai Chullin 579, and Hagahot Maimoniyot Kushta Chametz Umatza 5:23 hold that the utensils can be removed immediately. Pri Chadash concludes that such is the minhag.</ref> | |||
==Libun== | ==Libun== | ||
| Line 38: | Line 42: | ||
# Libun Kal is certainly achieved at fahrenheit 451 because paper burns at that temperature.<ref>Rabbi Ribiat in Halachos of Pesach p. 315</ref> | # Libun Kal is certainly achieved at fahrenheit 451 because paper burns at that temperature.<ref>Rabbi Ribiat in Halachos of Pesach p. 315</ref> | ||
# Libun chamur with a blow torch should be done on each spot for approximately 9 seconds. The could be dangerous and damage the oven thermostat.<ref>Halachos of Pesach by Rabbi Ribiat p. 353</ref> | # Libun chamur with a blow torch should be done on each spot for approximately 9 seconds. The could be dangerous and damage the oven thermostat.<ref>Halachos of Pesach by Rabbi Ribiat p. 353</ref> | ||
# Anytime the absorption was permitted the utensil can be koshered with hagalah and doesn't require libun.<ref>Rav Sheshet in Gemara Avoda Zara 76a says that something that is hetera baala doesn't require libun and can be koshered with hagalah. This is the opinion of the Tosfot Avoda Zara 76b s.v. amar, Ran Pesachim 8b s.v. devarim citing Raavad, Maggid Mishna Chametz 5:23 citing Rambam, Rosh Avoda Zara 34, Smag Lavin 77, Kol Bo n. 48 citing Rashba, Rabbenu Meshulam, Yereyim n. 106, Hagahot Maimoniyot Chametz 5:1, Ravyah Pesachim 464, Hagahot Smak 194:3, Raavan Avoza Zara 316, Mordechai Pesachim n. 584, Avoda Zara n. 860, Shulchan Aruch O.C. 509:5, Y.D. 121:4, Shach in Nekudat Hakesef 93:1, and Yabia Omer YD 5:7:7.</ref> | |||
# If someone did hagalah when a kli needed libun it doesn't work even after the fact.<ref>Mordechai Pesachim n. 563, Darkei Moshe 451:5</ref> | |||
==Koshering a Knife== | ==Koshering a Knife== | ||
