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Koshering a Kitchen: Difference between revisions
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* Meor Hashemesh 1:2 p. 507 proves from the language of the Tur that rotchin is the same as yad soledet and that is sufficient for hagalah. He says that this is also the opinion of the Rosh Pesachim 2:7 and boiling is necessary that the taste doesn't reenter the pot. </ref> Some poskim hold that it always needs to be a bubbling boil, while others hold that it is sufficient if it was a permitted absorption (hetera baala).<ref>Shulchan Aruch YD 121:3 doesn’t resolve that question but simply writes that it is the same as hilchot pesach. Tur 451:6 only mentions the opinion that hagalah is effective even if it is removed from the fire. | * Meor Hashemesh 1:2 p. 507 proves from the language of the Tur that rotchin is the same as yad soledet and that is sufficient for hagalah. He says that this is also the opinion of the Rosh Pesachim 2:7 and boiling is necessary that the taste doesn't reenter the pot. </ref> Some poskim hold that it always needs to be a bubbling boil, while others hold that it is sufficient if it was a permitted absorption (hetera baala).<ref>Shulchan Aruch YD 121:3 doesn’t resolve that question but simply writes that it is the same as hilchot pesach. Tur 451:6 only mentions the opinion that hagalah is effective even if it is removed from the fire. | ||
* Bach 451:8 is bothered by the discrepancy in the Tur and resolves it by saying that the Tur was only lenient if that is how the utensil is used off the fire. | * Bach 451:8 is bothered by the discrepancy in the Tur and resolves it by saying that the Tur was only lenient if that is how the utensil is used off the fire. | ||
* Ayin Yitzchak YD 13:4 answers that chametz is hetera baala. Ayin Yitzchak YD 13:3-7 writes the opinion of the Rambam and Tur is that hagalah for hetera is effective even if the kli rishon was removed from the fire. However, for a utensil that was used on the fire even though it was hetera baala and it can be koshered with hagalah that would require hagalah with a kli rishon on the fire. He concludes that one can be lenient like the Rambam. (Hagalat Kelim p. 401 quotes the Kahal Yehuda 121:3 who points out that the Shulchan Aruch implies that he doesn’t accept that answer since he compared chametz with isura.) Shulchan Aruch Harav 451:25 also writes that one can rely on the opinion that hagalah off the fire is sufficient whenever it is hetera baala. Hagalat Kelim p. 401 quotes this also from Emek Sheylah 137:5. | * Ayin Yitzchak YD 13:4 answers that chametz is hetera baala. Ayin Yitzchak YD 13:3-7 writes the opinion of the Rambam (Maaseh Korbanot 8:14) and Tur is that hagalah for hetera is effective even if the kli rishon was removed from the fire. However, for a utensil that was used on the fire even though it was hetera baala and it can be koshered with hagalah that would require hagalah with a kli rishon on the fire. He concludes that one can be lenient like the Rambam. (Hagalat Kelim p. 401 quotes the Kahal Yehuda 121:3 who points out that the Shulchan Aruch implies that he doesn’t accept that answer since he compared chametz with isura. Also, according to the Mikdash Dovid Kodshim 31:1 or Pri Toar 122:5 there is no proof from the Rambam who is lenient for kodshim specifically.) Shulchan Aruch Harav 451:25 also writes that one can rely on the opinion that hagalah off the fire is sufficient whenever it is hetera baala. Hagalat Kelim p. 401 quotes this also from Emek Sheylah 137:5. | ||
* Rama 452:1 implies that Shulchan Aruch holds that is enough. However, Magen Avraham 452:3, Chok Yakov 452:6, Taz 452:3, Pri Chadash 452:1, Ateret Zekenim 452:2, and Mishna Brurah 452:6 write that there is no such opinion. Bet Yosef meant that you don’t have to concern yourself that if it was boiling and then dipped below boiling that all of the beliyot would return to the kli.</ref> If a knife is only used off the fire it can be koshered with hagalah off the fire.<ref>Bach 452:8. Zichron Shaul v. 1 p. 73 explains that this Shulchan Aruch isn’t a proof in general for hagalah. Since knives are only used off the fire they can be koshered that way. Darkei Teshuva 121:49 cites the Yesharesh Yakov who says that only for knives can we use hagalah in a kli rishon off the fire. | * Rama 452:1 implies that Shulchan Aruch holds that is enough. However, Magen Avraham 452:3, Chok Yakov 452:6, Taz 452:3, Pri Chadash 452:1, Ateret Zekenim 452:2, and Mishna Brurah 452:6 write that there is no such opinion. Bet Yosef meant that you don’t have to concern yourself that if it was boiling and then dipped below boiling that all of the beliyot would return to the kli.</ref> If a knife is only used off the fire it can be koshered with hagalah off the fire.<ref>Bach 452:8. Zichron Shaul v. 1 p. 73 explains that this Shulchan Aruch isn’t a proof in general for hagalah. Since knives are only used off the fire they can be koshered that way. Darkei Teshuva 121:49 cites the Yesharesh Yakov who says that only for knives can we use hagalah in a kli rishon off the fire. | ||
* Shulchan Aruch 451:3 writes that knives need hagalah but can be koshered with a kli rishon that was removed from the fire as long as it is boiling. Magen Avraham 451:7 clarifies that it is effective as long as it is yad soledet bo. Similarly, Yalkut Yosef Pesach Moadim Hechsher Kelim Lpesach n. 13 writes you can kosher knives with yad soledet bo even if the pot was removed from the fire. However, Mishna Brurah 451:20 implies that the hagalah is ineffective unless it is actually boiling. (This seemingly can’t mean a bubbling boil since water stops boiling immediately as it is removed from the fire, [https://physics.stackexchange.com/questions/380748/why-does-water-stop-boiling-immediately-after-turning-off-the-heat Physics Stackexchange]). </ref> | * Shulchan Aruch 451:3 writes that knives need hagalah but can be koshered with a kli rishon that was removed from the fire as long as it is boiling. Magen Avraham 451:7 clarifies that it is effective as long as it is yad soledet bo. Similarly, Yalkut Yosef Pesach Moadim Hechsher Kelim Lpesach n. 13 writes you can kosher knives with yad soledet bo even if the pot was removed from the fire. However, Mishna Brurah 451:20 implies that the hagalah is ineffective unless it is actually boiling. (This seemingly can’t mean a bubbling boil since water stops boiling immediately as it is removed from the fire, [https://physics.stackexchange.com/questions/380748/why-does-water-stop-boiling-immediately-after-turning-off-the-heat Physics Stackexchange]). </ref> | ||
