Koshering a Kitchen: Difference between revisions
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Tur YD 121:3 cites a dispute whether or not it is sufficient to do hagalah on a pot with a kli rishon only if it is still on the fire or even if it is removed from the fire. Bet Yosef explains that it depends on whether you learn the definition of kli rishon from hilchot Shabbat in which case it is a kli rishon even off the fire or we should say that the taste is only removed in the way that it entered which is the temperature of a kli rishon on the fire. | Tur YD 121:3 cites a dispute whether or not it is sufficient to do hagalah on a pot with a kli rishon only if it is still on the fire or even if it is removed from the fire. Bet Yosef explains that it depends on whether you learn the definition of kli rishon from hilchot Shabbat in which case it is a kli rishon even off the fire or we should say that the taste is only removed in the way that it entered which is the temperature of a kli rishon on the fire. | ||
* Hagahot Smak 213 n. 5 that it needs to be boiling and not just yad soledet bo. Bet Yosef 452:1 and Shach (Nekudat Hakesef 93:1) quote this. Trumat Hadeshen 1:131, 2:150 agrees. | * Hagahot Smak 213 n. 5 that it needs to be boiling and not just yad soledet bo. Bet Yosef 452:1 and Shach (Nekudat Hakesef 93:1) quote this. Trumat Hadeshen 1:131, 2:150 agrees. | ||
* Maharshal 26 implies that yad soledet is sufficient for hagalah. Pri Megadim M”Z 452:3 does entertain that possibility that yad soledet is enough. He proves it from the Rambam | * Maharshal 26 implies that yad soledet is sufficient for hagalah. Pri Megadim M”Z 452:3 does entertain that possibility that yad soledet is enough. He proves it from the Rambam Maaseh Korbanot 8:12. | ||
* 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 | * 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 even if the pot was removed from the fire if the reason for the hagalah is 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 (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. | * 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. | ||
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# 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> | # 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>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> | # 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/ | # 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. | * 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. | ||
* Meiri Avoda Zara s.v. kshemartichin writes that certainly the utensil needs to be left in the pot long enough for the utensil to heat up (to Yad Soledet Bo). See Sefer Hagalat Kelim who cites this.</ref> | * Meiri Avoda Zara 76a s.v. kshemartichin writes that certainly the utensil needs to be left in the pot long enough for the utensil to heat up (to Yad Soledet Bo). See Sefer Hagalat Kelim who cites this.</ref> | ||
==Libun== | ==Libun== | ||
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==Glass== | ==Glass== | ||
#According to Ashkenazim, glass can not be kashered for Pesach. For other prohibitions such as meat and milk it is a dispute whether it does not absorb anything, does absorb and can be kashered, or can not be kashered.<ref>[https://www.koltorah.org/halachah/kashering-glass-part-ii-by-rabbi-chaim-jachter Rabbi Jachter] quotes Rav Schachter holds that glass can be kashered three times, Yachava Daat 1:6, Sereidei Esh 2:36, and Minchat Yitzchak 1:86 hold that glass can absorb but can be kashered, while Shevet Halevi 1:43 holds that glass can not be kashered even for other prohibitions. </ref> | |||
#According to most Sephardim, glass utensils don't absorb any taste and therefore, do not become non-kosher, between meat and milk or chametz and pesach. However, the common practice is to have two sets of dishes, one for milk and one for meat.<ref>Rabbi Mansour on [http://www.dailyhalacha.com/m/halacha.aspx?id=855 dailyhalacha.com] writes that Syrains are lenient but still have two sets of dishes. Yalkut Yosef (Kitzur S"A 451:39) writes that most Sephardim are lenient but some Persians are strict about this for Pesach but not milk and meat.</ref> | #According to most Sephardim, glass utensils don't absorb any taste and therefore, do not become non-kosher, between meat and milk or chametz and pesach. However, the common practice is to have two sets of dishes, one for milk and one for meat.<ref>Rabbi Mansour on [http://www.dailyhalacha.com/m/halacha.aspx?id=855 dailyhalacha.com] writes that Syrains are lenient but still have two sets of dishes. Yalkut Yosef (Kitzur S"A 451:39) writes that most Sephardim are lenient but some Persians are strict about this for Pesach but not milk and meat.</ref> | ||
==Sources== | ==Sources== | ||
<references /> | <references /> | ||
