Chapter 6: Kosher for Pesach foods and products

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Chapter 6: Kosher for Pesach foods and products

 

Introduction:

This chapter will discuss the foods that are permitted to be consumed and the products that may be used over Pesach. The following questions will be dealt with in this chapter: What foods have a suspicion of containing Chametz? Must a food be prepared specifically in mind to eat on Pesach?  What is the law of a food that came into contact with a Chametz surface or utensil? What is Kitniyos and what foods are included within its definition? What other foods are people accustomed to be stringent to avoid eating on Pesach despite not containing any Chametz? Must medicines be Kosher for Pesach? Must non-food products be Kosher for Pesach? May one use laundry detergent, deodorant, perfume, makeup, hand lotions, medicinal creams be owned and used?

 

1.  The definition of a Kosher for Pesach food product:

This Halacha will discuss the general laws involved in making a Kosher for Pesach dish. A Kosher for Pesach product refers to a food that does not contain any ingredients of Chametz [Halacha 2] or Kitniyos [Halacha 6], and has been supervised accordingly to attest to this. There are also various products that are not eaten due to worry of Chametz infiltration. [Halacha 7] In addition, there are foods that are avoided due to custom, each in accordance to his community and family, even though they contain no worry of Chametz or Kitniyos. [Chapter 7] In addition, even when no problematic ingredients are added to the food, in order for it to be Kosher for Pesach, certain guidelines must be followed, as explained in this Halacha.

Made with intent to eat on Pesach:[1] If a dish was made without intention to eat on Pesach then is forbidden to be eaten on Pesach.[2] This applies even if the person says that he is positive that no Chametz fell into the food [and that a Non-Ben Yomo Chametz pot was used[3]].[4] Accordingly, only foods that were supervised for the sake of eating on Pesach, may be eaten.

Not to use Kosher for Pesach foods which one used for Chametz foods:[5] Some are stringent not to eat foods which have been opened and used for Chametz meals, even if the foods are Kosher for Pesach.[6] [Thus, for example, if one opened a Kosher for Pesach bag of potato chips when still eating Chametz, it is no longer to be eaten during Pesach, unless one was careful upon eating it.] However, in places that it is difficult to easily get a replacement of that food, then people are not accustomed to be stringent.

 

 

Summary:

A food is only considered Kosher for Pesach if all the following conditions are fulfilled:

1.       No Chametz ingredients or infiltration, as explained in Halacha 3.

2.       No Kitniyos ingredients, as explained in Halacha 7.

3.       No foods that are customarily avoided due to suspicion of Chametz infiltration, or due to custom.

4.       The food was prepared/cooked under supervision for the sake of eating on Pesach.

5.       The food was not eaten by a Chametz meal prior to Pesach.

 

Q&A

Must all food products eaten on Pesach have a Hashgacha for Pesach? May one eat/purchase a food that does not contain a Kosher for Pesach label if it does not appear to contain Chametz?

In today’s modern food production industry, there are thousands of ingredients and trace ingredients added to the most basic and simple food products, and many of these ingredients derive from Chametz or Kitniyos. Their names, even when listed, are misleading and the Chametz or Kitniyos may be an inconspicuously hiding in the seemingly innocent food ingredients. Now, as explained in Chapter 2 Halacha 1H, an intentional Chametz ingredient is not nullified even in 1000x. Hence, in order for a processed food to be Kosher for Pesach, it does not suffice to simply read the ingredients, and asses that it does not contain Chametz and rather it must have a Kosher for Pesach label. The Hashgacha organization is charged with the task of performing a wide investigation into all the ingredients used by the company to make the food, and see which derive from Chametz or Kitniyos.

Raw non-processed ingredients: All raw unprocessed ingredients [i.e. fruits, vegetables, nuts] may be purchased without a Hashgacha for Pesach.

Kosher for Pesach product listing:

Does tea require a Hechsher for Pesach?

Tea is considered one of the oldest and favored drinks in many societies and many people enjoy drinking a hot cup of tea on Pesach. This especially applies this year, due to the coronavirus outbreak, in which many believe that drinking hot tea, or any hot drink, helps battle the spread of the Coronavirus. [To note, however, that we have been unable to confirm this advice from any authoritative practitioner, health ministry, or major news outlet, and the above does not come to endorse it as medical advice.]

A. Halachic background of tea drinking on Pesach:

The Halachic debate in previous times: Already with the onset of the European tea drinking in the 16th century, we find that Jewish communities throughout Europe avoided drinking tea on Pesach due to suspicion that the tea bags were recycled after their initial use and resold to the market. Now, since it is possible that the initial use involved Chametz [such as if biscuits were dipped into the hot tea], therefore the custom became to avoid drinking tea on Pesach. Accordingly, some Poskim[7] discouraged the drinking of tea on Pesach, and advised everyone to avoid it. Nonetheless, some Poskim[8] defend the drinking of tea on Pesach if one knows that it was purchased from dealers who market the tea directly from their area of growth, and it retains its original packaging. Likewise, the experts claim that it is Kosher for Pesach, as they can tell the difference between recycled tea, versus tea that has never yet been cooked. The following is the custom relevant for today:

The custom today: In today’s times, there is no longer any substantial worry that tea manufacturers will recycle the tea bags for later marketing and therefore the above-mentioned worry that caused people to avoid tea on Pesach is no longer relevant. There is also no substantial worry that the drying and manufacturing of the leaves contain any non-Kosher or Chametz ingredients, and hence in general it does not require a Hashgacha neither throughout the year or for Pesach, as will be explained below in B. In addition to the above, there exists tea’s with Hashgacha’s for Pesach which explicitly verify that it contains no worries of Chametz infiltration, and hence many Jews no longer avoid drinking tea on Pesach. Nonetheless, due to the above-said old age custom of Ashkenazi Jewry, some are accustomed even today not to drink tea on Pesach, even if it contains a Hashgacha, in living with the phrase “Al Titosh Toras Imecha.”[9] The following is the Lubavitch custom regarding this matter:

The custom in Lubavitch: It was customary in Lubavitch to drink tea on Pesach.[10] The Rebbe Raytaz was accustomed to drink tea on Erev Pesach after Mincha.[11] However, the Rebbe did not drink tea on Pesach and asked for it to be sold together with the items sold to the gentile.[12] [It is unclear as to the reason for the Rebbe’s avoidance.]

B. The practical ruling

Plain teas [black tea, green tea, etc, not decaffeinated, and not flavored]:[13] Ideally, plain teas do not require a Hashgacha for Pesach as they do not contain any known worry of Chametz infiltration. Nonetheless, it is proper to try to purchase tea that contains a Hashgacha for Pesach. If plain tea with a Hashgacha for Pesach is not available in one’s area, then one may be lenient to use plain tea without a Hashgacha. Nonetheless, it is better to purchase a package of plain tea leaves than to purchase the tea bags, as the bags may contain a suspicion of starch. Alternatively, one can purchase the tea bags and check the bag for starch through an iodine solution, as explained here. [We checked the plain yellow tea bags of Lipton and the bag and string came out negative, although the paper that holds the string and contains the yellow Lipton logo came out positive and thus contains starch. Accordingly, one should not purchase this brand of tea for Pesach, or is to alternatively cut off the paper before use.] In the event that the tea purchased does not contain a Hashgacha, it is advisable to make a large quantity of tea essence before Pesach, and use it throughout Pesach, rather than to initially make the tea on Pesach.

Scented or flavored teas [herbal and non-herbal], decaffeinated teas, and instant teas:[14] All scented teas, herbal teas, decaffeinated teas, and instant tea, must have a Hashgacha for Pesach.

 

2. From what time on Erev Pesach must one be careful to only eat Kosher for Pesach products?[15]

Beginning from the start of the 5th hour of the day on the 14th of Nissan, it is forbidden to eat Chametz. Accordingly, beginning from this time, one must to be careful to only eat Kosher for Pesach products.

 

Q&A

At what time must Ashkenazim stop eating Matzah Ashira [egg Matzah]?[16]

It is forbidden to eat Matzah Ashira starting from the time that it is forbidden to eat Chametz, which is from the 5th hour of the day on Erev Pesach.

 

From what time are those who are accustomed to not eating processed foods to begin their stringency? From the night of Pesach or from 5th hour of Erev Pesach?

One is to avoid eating these foods starting from the 5th hour of the day. However, many are lenient to eat processed foods up until the night of Pesach. See Chapter 7 Halacha 5A for further details on this matter.

 

From what time are those who are accustomed to not eating spices or unpeeled foods to begin their stringency? From the night of Pesach or from 5th hour of Erev Pesach?

One is to avoid eating these foods starting from the 5th hour of the day. However, many are lenient to eat these foods up until the night of Pesach. See Chapter 7 Halacha 7 for further details on this matter.

 

 

3. Foods that have come in contact with Chametz foods, or vessels:

One of the major topics in the laws of Pesach that appear in the Shulchan Aruch [chapters 442 and 447], is the law of a mixture that had a Chametz ingredient fall inside, or had Chametz taste penetrate them through use of a Chametz vessel. In some cases, the food becomes forbidden to be eaten/owned, and in other cases the Chametz is nullified, and the food remains permitted to be eaten/owned on Pesach. It is beyond the scope of this book to enter into the complexity of these laws, and if in truth a question does arise, one must forward it to a practicing Rav who is competent in this area of Jewish law. Nonetheless, some of the general rules of this law will be mentioned here. A thorough and detailed analysis on these laws can be found in our corresponding Sefer “A Semicha Aid for learning the Laws of Pesach”

 

A. Taaruvos Chametz-Foods that had a Chametz ingredient fall into them:

Chametz fell before Pesach: If Chametz became mixed into one’s Pesach food prior to the night of the 15th, then whether or not the food remains permitted in eating/owning depends on several factors, as explained in Chapter 2 Halacha 1H.

Chametz fell on Pesach: If Chametz became mixed into one’s Pesach food from the night of the 15th and onwards, and cannot be removed, or has transferred taste, then the food is always forbidden to be eaten and owned, as explained in Chapter 2 Halacha 1H.

Keli Sheiyni/Shelishi:[17] On Pesach itself, we are stringent to suspect for those opinions who rule that a Keli Sheiyni and even a Keli Shelishi or Revi’i have ability to transfer taste. Thus, if hot Chametz that is Yad Soledes fell onto a food on Pesach, the food is forbidden even if the Chametz was a Keli Revi’i and one is able to separate the Chametz from the food. Nevertheless, in a time of need, such as a great loss or for the sake of Simchas Yom Tov, one may be lenient in a case of Iruiy Keli Sheiyni and onwards to simply wash the Chametz off the food, in all cases that doing so is possible. [For example, if a gentile spilled his hot instant noodle soup onto a Jew’s produce, then since the produce may be washed clean of the Chametz, one may be lenient in a time of need, as stated above.]

Cold Chametz:[18] Cold Chametz that has contacted a Pesach food before Pesach does not have ability to prohibit the food, and it suffices to simply wash the food from the Chametz. However, from the night of the 15th and onwards it is disputed[19] if it has ability to prohibit the food, and the final ruling is to be lenient, unless one’s custom is to be stringent, in which case one is to abide by the custom. [Thus, if a beer spilled onto Pesach produce, it suffices to simply wash it off. If, however, this occurred on Pesach, those who are accustomed to be stringent may not eat it. Likewise,] if one found a kernel of grain in the water in which his chicken was soaking, the chicken remains Kosher, unless this occurred on Pesach itself and one is accustomed to be stringent.

B. Pesach foods that were cooked or prepared with Chametz vessel:

Cooked in Chametz pot before Pesach: Food that was cooked in a non-Ben Yomo Chametz pot prior to the night of Pesach, and was supervised for the sake of Pesach, is permitted to be eaten on Pesach.[20] If the food was not supervised for the sake of Pesach, then the food is forbidden.[21] If the food was supervised, but was cooked in a Ben Yomo Chametz pot, then it is disputed amongst the Poskim[22] if the food is permitted to eat on Pesach. Practically, we are stringent, and one may not eat the food on Pesach.[23]

Cooked in Chametz pot on Pesach:[24] Food that was cooked in a Ben Yomo Chametz pot on Pesach, from the night of the 15th and onwards, is forbidden in all cases. If the pot was not Ben Yomo, then it is disputed in Poskim as to whether the food is permitted, and practically, the Ashkenazi custom is to be stringent.[25]

Used Chametz spoon or fork for hot food:[26] If one used a clean, non-Ben Yomo, Chametz eating spoon or fork to mix a hot food on Pesach, the food remains Kosher. If, however, the spoon or fork was dirty, or Ben Yomo, or was a serving spoon/fork as opposed to an eating fork/spoon, then the food is forbidden.

Used cold Chametz vessel for cold Pesach food:[27] If Kosher for Pesach foods were placed on a clean Chametz vessel or surface, the food remains permitted, so long as it did not soak in the vessel within liquid for 24 hours.[28] Nonetheless, initially one may not place Pesach foods in a Chametz vessel unless the vessel is not made of earthenware, and it occurs on mere occasion, and is verified to be clean.

Used Chametz knife for Pesach foods:[29] If a cold non-Charif Kosher for Pesach food was cut with a clean Chametz knife, the food remains permitted. [Thus, fresh meat, poultry or fish that was cut with a clean Chametz knife may be eaten on Pesach.] If the knife was not clean, or one is unsure, it suffices to rinse the food in water. If the food is absorbent, then one is to scrape off the exterior area that the knife touched. If the food is a Charif, such as onions and garlic, then the food may not be eaten on Pesach.[30] [If the food was hot, and was cut with a Chametz knife on Pesach, it is forbidden to be eaten.]

Placed hot Pesach pot on Chametz surface:[31] If one placed a hot and dry Pesach pot with food on a clean and dry Chametz surface, the food is permitted, as long as there was no fat or oil on the surface.

Placing Pesach foods on a covered Chametz surface:[32] A clean and dry Chametz surface which is covered with metal, such as tinfoil, may have even a hot Chametz food placed on top of it. Thus, one may line a non-Kasherable Chametz counter with tinfoil or PVC and then be allowed to place one’s Pesach dishes on it.

Heated Pesach food in Chametz oven:[33] If one heated foods in a Chametz oven on Pesach, from the night of the 15th and onwards, the food is forbidden unless the food was hermetically covered.[34]

 

4. Must inedible products be Kosher for Pesach? i.e. Shampoo, soap, perfume, deodorant, facial creams, oils and cosmetics:

In the production of many products today, Chametz ingredients may be added. This is most common with products that contain fragrances, of which their main ingredient is ethyl alcohol or ethanol, a possible Chametz byproduct made from Chametz grains.[35] Likewise, some products may contain powdered starch that derives from Chametz flour, and hence the question arises as to whether these products may be owned or used over Pesach.

 

A. Owning:

General law of inedible Chametz: All Chametz that has become inedible even for dogs before the 6th hour of Erev Pesach, is permitted for one to own and benefit[36] from, on Pesach, although it is Rabbinically forbidden to eat it intentionally.[37] If however, the Chametz has not become inedible for dogs, then it is Biblically forbidden to own, benefit or eat on Pesach.[38]

Rule of Chametz mixed into inedible products:[39] The above prohibition against owning Chametz that is still edible for dogs only applies to an actual visible piece of Chametz that is not [disintegrated] and mixed into another [inedible] item. However, if even complete Chametz which was fit for eating became mixed into an item that is not edible for people at all, or is not edible for all people, such as medicines [i.e. Tiraka[40]] which are eaten only by the sick, then it is permitted to own it on Pesach. This applies even if the mixture contains much more than a Kezayis of Chametz within Achilas Peras [i.e. more than 27 grams of Chametz per 176[41] grams of the product].[42] [This however only applies if the Chametz ingredient is disintegrated and cannot be separated from the mixture. However, if the Chametz ingredient has retained its texture and can be removed from the mixture, then it is forbidden to even own such a mixture.[43] Accordingly, all non-edible products, such as cosmetics, shoe polish, soap, shampoo, deodorant, and any matter of the like, may be owned throughout Pesach even if they contain a Chametz ingredient, as their Chametz ingredient cannot be separated from the mixture. Despite the above, the standard sale contracts of Mechiras Chametz sell such products to the gentile.[44] Practically, however, it is unclear as to why this is done.[45]]

B. Eating:[46]

Inedible Chametz and Chametz mixtures remain [Rabbinically[47]] forbidden to be intentionally eaten [or tasted/licked[48]] on Pesach.[49] This applies even if the mixture is not fit to be eaten by a dog. This applies even if the mixture only contains a minute amount of Chametz [to the point that there is 60x against it in the mixture], if the Chametz placed into the mixture is part of its normal ingredients, such as is common in certain medicines[50] [like the Tiraka] and other mixtures of the like. In such a case, the Chametz is not nullified to the other ingredients [irrelevant of ratio], as explained in 442:6. [The same applies if the Chametz was purposely placed into the mixture in order to be allowed to eat it on Pesach, then it is not nullified even in 60x.[51] However, if the Chametz is not a normal ingredient for this product and it was placed into it purposely in order to eat after Pesach, then if the Chametz is nullified in 60x before Pesach it is permitted to even eat on Pesach.[52]]

Unintentional eating-Using Chametz ink:[53] One may write with a pen that contains Chametz ink that was manufactured before Pesach. We do not suspect that one may moist the pen using his tongue and thus consume the Chametz ink, as even if he were to do so, it contains no prohibition, as he has no intent to consume the ink.[54] [However, perhaps unintentional eating is only permitted if one had no intent to place the item on ones toung, and it was done accidently.[55] Furtherrmore, perhaps unintentional eating is only Kosher and not suspected for if the item is in truth not fit for a dog to eat, however if it is fit for dog consumption, then even if it is not a true human food, such as medicine, it is forbidden Rabbinical to be consumed even unintentionally. Vetzaruch Iyun!]

 

C. Benefiting from the product:[56]

Any [Chametz product] which is permitted to be owned [over Pesach] one may likewise receive benefit from it on Pesach. Thus, for example one may sell it to a gentile, or receive from it another form of benefit. [Accordingly, on Pesach one may sell all non-edible products, such as cosmetics, shoe polish, soap, shampoo, deodorant, and any matter of the like, even if they contain a Chametz ingredient. One may likewise use the product for whatever purpose he desires. Regarding smearing the product on the body-See Q&A]

 

Summary:

All non-edible products that contain disintegrated Chametz may be owned and benefited from throughout Pesach. This applies even if the product is edible for a dog. It however may not be eaten, even if inedible for dogs. Thus, one may own and benefit from cosmetics, shoe polish, soap, shampoo, gas, deodorant, and anything of the like even if they contain a Chametz ingredient. Regarding smearing the product on the body-See Q&A

 

Q&A

May non-edible Chametz products [i.e. Shampoo, soap, deodorant, facial creams, oils and cosmetics] be used on the body?[57]

The letter of the law: Some Poskim[58] rule that smearing is similar to drinking by all Kashrus prohibitions even if the food is now inedible. It is possible[59] to deduce according to these Poskim that just as one may not eat non-edible Chametz products, similarly one may not smear them on his body. Accordingly, one may not wash his body with Chametz soap, shampoo, or spray himself with Chametz cologne, perfume, and the like. Majority of Poskim[60], however, rule that smearing is not like eating in this regard and it is thus permitted to even initially use any of the above items on one’s body, and so is the implied opinion of Admur.[61]

The custom: Practically, the widespread custom is to be lenient during the regular year regarding non-Kosher inedible products[62], and so is the custom of some also on Pesach. However, some are stringent in this matter even during the year[63], and so has become the widespread custom regarding Chametz on Pesach.[64] Some Rabbanim[65] conclude that so is the proper custom to be stringent, as the Arizal states[66] that it is proper to be stringent like all the stringencies on Pesach, and so is the practical custom of many today.

What products are included in the stringency? This applies to all products that clearly have a Chametz ingredient, or who have an alcohol/perfume additive which most likely come from Chametz. However, those products which do not have any Chametz listing, or alcohol/perfume additive, are permitted to be used.[67] Those who desire to be stringent are to purchase all body products with a Hashgacha for Pesach, if available.

Medicinal purposes:[68] Even according to the stringent opinion, it is permitted to smear Chametz containing creams on one’s body for medicinal purposes.[69]

Using them on one’s lips or mouth: According to the lenient opinions, it is permitted to use inedible Chametz products even on one’s lips, so long as one does not have intent to swallow the item. Nonetheless, the meticulous are careful to buy such items Kosher for Pesach.

 

How to tell if a product may have Chametz ingredients:[70]

The following products may contain Chametz in their ingredients, and therefore those who are stringent to not use Chametz products on their body are to try to purchase such products with a Hashgacha for Pesach: Any product that contains alcohol [ethyl alcohol or ethanol], or a scent, fragrance or perfume. In general, such products are made using Chametz alcohol. The following products do not have any worry of containing a Chametz ingredient and hence do not require a Hashgacha even according to those who are stringent: Products that do not list Chametz, alcohol, scents, fragrance and perfume, and starches in their ingredients, may be used without worry.

 

Q&A on bodily products

May one use or own rubbing alcohol?

The ingredients: Rubbing alcohol comes in two verities; Ethly rubbing alcohol and isopropyl rubbing alcohol. The alcohol content of the rubbing alcohol can be made from either isopropyl alcohol or ethanol-based alcohol. Isopropyl is a compound with the chemical formula C3H8O and is not grain based. Ethanol alcohol is grain based, although in many countries is produced from corn rather than from one of the five Chametz grains. Nonetheless, without verification, all ethanol-based rubbing alcohol is suspected that it may be made from Chametz. In general, many countries require that all ethanol-based rubbing alcohol be denatured, which means that a poisonous ingredient must be added to it, thus making it unfit for human consumption.

The law: Isoproply rubbing alcohol may be owned and used on Pesach. Likewise, denatured ethyl rubbing alcohol may be owned and used on Pesach if it was produced before Pesach.[71] Pure Chametz alcohol may not be used.[72]

Sanitizing lotions: All sanitizing lotions may be used even if they contain Chametz alcohol, so long as they contain other ingredients which make them inedible for consumption.

 

May one own cosmetics, shoe polish, soap, shampoo, creams, medicine, toothpaste, on Pesach, if they contain Chametz [i.e. ethyl alcohol]?

Yes, as explained above! This applies according to all. Despite the above, the standard sale contracts of Mechiras Chametz sell such products to the gentile.[73] Practically, however, it is unclear as to why this is done.[74]

 

May one use non-Kosher for Pesach deodorant, facial creams, oils, and cosmetics?

Yes. However, some are stringent in this matter, as explained above.

 

May one use/own perfumes colognes over Pesach?

The ingredients: One of the main ingredients in perfumes and colognes is ethyl alcohol [i.e. ethanol], which serves as a carrier of the fragrance of the perfume or cologne. It accounts for up to 20-95% of the perfumes content and is known as the perfume compound, as opposed to the perfume base which provides the fragrance and accounts for 5-80% of the perfume.[75] Ethyl alcohol is produced from grains such as corn, wheat, barley and rye. In the USA, almost all ethyl alcohol is produced from corn and not from other grains, although some may use wheat in production. In Europe, it is common to use some other grains together with corn in their ethyl alcohol production. Perfumes may also contain poisonous and toxic ingredients as additives, and hence, in general perfumes are not safe for consumption, and are listed as a product that requires calling poison control if consumed.

The law: Some Poskim[76] rule it is forbidden to use or own perfumes on Pesach, unless they have been verified to not contain a Chametz based alcohol. If, however, the perfume contains ingredients that make it unfit for consumption, then from the letter of the law, they do not contain an owning or using prohibition, as explained above. Practically, the custom is to include all Chametz containing perfumes in the Mechiras Chametz sale.[77] Those perfumes that are verified to not contain a Chametz based ethyl alcohol, may be owned and used according to all.

                         

May one use non-Kosher for Pesach medicinal creams?[78]

Yes. This may be done according to all even if the product contains Chametz alcohol.

 

May one use non-Kosher for Pesach eardrops/eye?[79]

Yes, as stated above regarding medicinal creams.

 

Q&A on products of the mouth

Does lip stick need a Hashgacha for Pesach?

From the letter of the law, it is permitted to be used even if it contains a Chametz ingredient.[80] Nevertheless, many are stringent in this matter, including those who are normally lenient in using non-Kosher for Pesach products on their skin.

 

Does chap stick need a Hashgacha for Pesach?

From the letter of the law, it is permitted to be used even if it contains a Chametz ingredient.[81] Nevertheless, many are stringent in this matter, including those who are normally lenient in using non-Kosher for Pesach products on their skin.

 

Vaseline:

Vaseline made of 100% petroleum jelly does not contain Chametz and may be used on the lips.

 

Does toothpaste or mouthwash need a Hashgacha for Pesach?[82]

From the letter of the law, unflavored toothpaste and mouthwash are permitted to be used without a Hechsher, just as is the law during the year.[83] Nevertheless, many are stringent in this matter, including those who are normally lenient in using non-Kosher for Pesach products on their skin. This especially applies towards flavored toothpastes and mouthwash, in which case they may require a Hechsher from the letter of the law.[84]

 

May one lick the back of stamps and envelopes which have a suspicion of containing Chametz ingredients on its adhesive part?

Some Poskim[85] write against doing so as their glue may contain Chametz.[86]

 

Does Dental floss require a Hashgacha for Pesach?[87]

No, unless it is flavored.

 

May one smoke tobacco/cigarettes?

Tobacco, and many cigarettes contain Chametz ingredients, such as fragrances made from Chametz alcohols, as well as cigarette paper coated with starch.[88] Accordingly, the custom is to be stringent to only smoke cigarettes that have been authorized for use over Pesach.[89] However, from the letter of the law, if the Chametz ingredients that are added are not edible, there is room to be lenient.[90] This may not apply if a Chametz based starch is added to the paper, in which case the starch never loses edibility and would be under Biblical prohibition against eating. The above is only from a Chametz perspective. However, smoking is forbidden throughout the year due to the health risks that it entails.

 

May one smell snuff/Tobacco?[91]

Yes.[92] It does not require a Hashgacha.

 

Is medical Marijuana Kosher for Pesach?[93]

Medical marijuana produced by government supervised in Israel is valid for Pesach.

 

Q&A on home products

May one use non-Kosher for Pesach dish soap for washing dishes and cutlery?

From the letter of the law, one may use non-Kosher for Pesach dish soaps to wash his dishes and cutlery.[94] Nevertheless the custom is to be stringent.[95]

 

May one use non-Kosher for Pesach bleach, furniture and window cleaning sprays, floor detergent and matters of the like?[96]

Yes. This applies according to all.

 

May one use non-Kosher for Pesach detergent to clean his clothing [in cases permitted on Chol Hamoed]?

Yes.[97]

 

May one use non-Kosher for Pesach starch to iron his clothing [in cases permitted on Chol Hamoed]?

One may only use a corn starch-based starch and not a Chametz based starch. See Chapter 1 Halacha 2C where this matter was discussed in length.

 

May one own or use Play dough/Play-doh:

Many varieties of play dough are made of actual Chametz.[98] The company brand Play-Doh, which is the main manufacturer of the item, makes the compound from flour, water, and food coloring.[99] It must be destroyed before Pesach or sold to a gentile.[100] If one did not do so, then he is to destroy it on Pesach as soon as he remembers[101], without reciting the blessing.[102] If one sold his Chametz, then the play-doh is to be placed in the area sold to the gentile.

 

Pesach Barbecue-Does Charcoal require a Hashgacha for Pesach?

Charcoal briquettes: Charcoal briquettes [square shaped manufactured charcoal, typically used for barbecues] are compressed together using a starch binder, most notably corn or wheat starch.[103] Accordingly, it is proper for one to use charcoal briquettes that have a Hashgacha for Pesach to verify that they do not contain a Chametz starch which will then enter one’s food.[104] [The Eida Hachareidis provides supervision over certain companies of charcoal, to enable its use for Pesach.] Certainly, one may not use unverified charcoal briquettes that were produced during Pesach.[105] Nonetheless, those who are lenient to use any charcoal that was produced before Pesach have upon whom to rely.[106] A company who was verified to use corn starch in their production, may have its charcoal used on Pesach even according to Ashkenazim who avoid Kitniyos.[107] [The company Kingsford[108], which is the leading charcoal manufacturer in the US, manufactures its briquettes using corn starch, and hence their products do not pose any Halachic issue.[109] One can contact any given company to verify its status.]

Lump Charcoal: Lump charcoal does not require a Hashgacha, as it is not known to contain any problematic additives. [The company Rockwood[110] does not manufacture briquettes, and hence all their products are lump charcoal which do not pose any Halachic issue.[111]]

 

Q&A on paperware and tablecloths

Background on Starch:[112]

Many paper products are made and coated with starch to act as a binder and add to their smoothness and softness. Starches come from a variety of grains, including corn, potato, and wheat. Although only wheat-based starches are a problem during Pesach, many starches used in the paper industry today are wheat based. Being it is difficult to ascertain the type of starch used, therefore, products that contain starch are not to be used on Pesach if they can come into contact with your food.[113] [See Chapter 2 Halacha 1J for the Halachic status of Chametz starch.]

Testing for starch: It is possible to check items for starch in the following method: Poor some Iodine, found in Polydine ointment, into water and then dip the product being tested into the water. If the product begins turning blue, it is a sign that it contains a starch and should not be used with foods over Pesach.

 

List of products that may contain Chametz based starch and are not to be used unless verified?[114]

·         Paper ware.

·         Paper bags.

·         Tissues.

·         Paper Napkins.

·         Paper rolls.

·         Paper lining.

·         Plastic gloves.

·         Tablecloths [Accordingly, new tablecloths should be washed prior to use on Pesach.[115]]

 

May one eat on non-Kosher for Pesach plastic/paper plates and cutlery?

Plastic plates and cutlery may be used without a Hashgacha for Pesach. Paper plates or cups, however, may contain Chametz starch and are hence to only be used if they contain a Hashgacha, or have been tested to not contain starch.[116]

 

May one use non-Kosher for Pesach Styrofoam plate?[117]

Yes, all types may be used.

 

From the Rav’s Desk

 

Nail Polish remover

Question:

May I use nail polish remover that contains wheat derivatives within its ingredients? I don’t have any other alternative nail polish remover available right now, and my nail polish has begun to peel off my nails in a very visible way and forms a Chatzitza for washing for bread.

 

Answer:

Yes, it may be used even if it contains Chametz ingredients, such as Hydrolyzed wheat protein which is a common ingredient used by some companies. However, if the nail polish remover is non-toxic and nonpoisonous for human consumption [something which would usually be explicitly stated on the bottle as a feature of that brand], then it should not be used.

 

Explanation: Nail polish remover typically contains ingredients, such as acetone, which are both poisonous and inedible and therefore makes it fall under the category of an inedible mixture which contains Chametz, of which its law is that it may be owned and benefited from throughout Pesach. Thus, although this nail polish remover contains actual wheat derivatives, it nevertheless remains permitted in use. Furthermore, being that its purpose is simply to clean nail polish from the fingernails and not to be smeared on the body, therefore it would be permitted to use even according to those who are stringent to treat smearing like drinking during Pesach. It is worthy to note, that when dealing with mixtures of other ingredients that contain Chametz, it is not necessary for the mixture to be inedible to dogs, and being inedible for human suffices to permit its ownership and benefit.

 

Sources: See regarding owning: Admur 442:22; Michaber 442:1 and 4; Rambam 4:12; See regarding benefiting: Admur 442:24; M”A 442:7 regarding the Tiraka; Chok Yaakov 447:13 and 18; Implication of Terumos Hadeshen 113

 

Kashrus of essential oils for Pesach

1.      Question:

Must essential oils be Kosher for Pesach?

 

Answer:

If plan to consume: If you would like to consume the essential oil and add them to a recipe, then they are to be certified or verified as Kosher for Pesach. This certainly applies to not 100% essential oils, and even to 100% essential oils, being that some are produced using ethyl alcohol.

External use [i.e. smell, smear on skin]-nonedible essential oils: If you simply want to use it as part of aromatherapy, such as to smell or apply topically to the skin, then if it is not an edible oil [i.e. not safe to consume even in small amounts such as amphor, eucalyptus oil, tea tree oil, or pine oil, lavender oil], it does not need to be certified as kosher for Pesach, and all such 100% essential oils are valid for use, so long as they do not derive from any of the five grains [i.e. this would exclude wheat germ essential oil, barley oil, oat oil, rye oil, spell toil].

External use [i.e. smell, smear on skin]-edible 100% essential oils: If the essential oil is edible, then one should write to the company and verify as to whether it was produced using solvent extraction, and if yes, then as to whether chametz grain ethyl alcohol was used. If the answer is no, then it may be used. If the answer is yes, or one could not verify, then it should not be used, and should be sold for Pesach, even though there remains possibility of leniency even in such a case.

Not 100% essential oils: Not 100% essential oils that contain other ingredients may or may not be Kosher for Passover use for smell or application onto skin, and this depends on their ingredients, as well as whether the mixture is toxic or edible for humans. If it is toxic and not edible, then it may be used even if it contains Chametz ingredients, although some are stringent not to do so. [An example of some non-100% essential oils which contain other ingredients are 1) synthetic essential oils, 2) natural essential oils. Only if the bottle states on it “100% pure essential oil” should it be trusted to not contain other ingredients.]

 

Explanation:

100% pure essential oils do not contain any other additives, other than the plant from which they are produced from. Their production is most commonly through steam distillation, and other methods, which is a grain and chametz free process. [There are six methods in which essential oils are produced: 1) Hydro Distillation; 2) Steam distillation; 3) solvent extraction 4) co2 extraction; 5) expression; 6) enfleurage.] However, some are produced using a solvent extraction [number 3 above] which may contain ethyl alcohol that is Chametz grain derived. Nonetheless, even by those essential oils produced through solvent extraction, it is not clear that they are produced using ethyl alcohol. Furthermore, even if they are produced using ethyl alcohol, not all ethyl alcohol is Chametz derived. [Ethyl alcohol is produced from grains such as corn, wheat, barley and rye. In the USA, almost all ethyl alcohol is produced from corn and not from other grains, although some may use wheat in production, and so is common in Europe to also use some other grains together with corn in their ethyl alcohol production.]

 

Accordingly, the question is raised as to whether one can assume that his 100% essential oil has not been produced through a solvent extraction using a Chametz grain ethyl alcohol, and as to what the law would be if it was produced through this method. So, even if it were to be ascertained that a specific type of 100% essential oil was produced through the solvent extraction method using Chametz grain ethyl alcohol, this would not necessarily mean that it is automatically invalid for use during Pesach and must be sold to the Gentile. If the essential oil is not considered edible to humans, and is not considered a food product or a product that is commonly used with foods, then it would be no different than all other cosmetic products which are permitted to be used on Pesach even if they contain a Chametz ingredient [i.e. shampoo soap conditioner etc.], being that they are not an edible mixture, and it would be only a stringency to avoid using it. In the case of 100% essential oils, there would seemingly not even be a reason to be stringent being that most likely it was not even produced through solvent extraction, and even if it was, it is highly possible that a non-Chametz grain ethyl alcohol was used. Furthermore, even if used, perhaps it is nullified in 60x and does not have the Chumra of a Mamaid.  It is thus considered a Sfek Sfeika of which majority points to a non-Chametz process that would anyways be nullified in 60x, and hence it would be a real Chumra to be Machmir to not use essential oils.

 

However, what about those 100% essential oils that are edible and can be added as ingredients to food? What would be there law if indeed they were produced using the solvent extraction method of Chametz grain ethyl alcohol. By such oils, seemingly they would need to be treated as a food item that was created using Chametz as its catalyst, of which the law is that not only is it rabbinically forbidden to be eaten on Pesach but it is rabbinically forbidden to even be owned, even if the ratio of the Chametz catalyst is more than 1 to 60, as a catalyst is not nullified even in a thousand times. Accordingly, it should be forbidden to even own such essential oils and let alone benefit from them being that their catalyst for production is Chametz. However, even so an argument can still be placed to allow such oils as:

a)      It is a mere doubt as to whether indeed a Chametz grain ethyl alcohol was used and in a majority of cases it is not used, as we explained above.

b)      Even if one knows for certain that it was used, when producing essential oils it is often first mixed with Hexane which is a toxic compound that would rend the ethyl alcohol as inedible, and hence invalidate its Chametz status.

c)      Even if one were to argue that the hexane does not rend it inedible, at the very least, we would consider the final oil solution to have been produced through a pair of two catalysts, one being the ethyl alcohol, and the second being the hexane, and the rule is that whenever the Chametz ingredient alone could not catalyze the product by itself and had to be used together with the second catalyst that is not Chametz, then it is nullified in 60 times. [However, depending on how it is produced, it is possible that there is not 60 times in the product versus the ethyl alcohol, and this would need to be verified. Likewise, one would need to verify if in truth the ethyl alcohol could not do the job on its own.]

d)      Whenever alcohol is used in the production process of the oils, it is later removed and evaporated from the product [hence giving them the ability to list it as 100% essential oil without any ethyl alcohol in its ingredients], and perhaps it would therefore be more lenient than the law by a typical catalyst discussed in Halacha, which refers to a catalyst that its substance still remains within the ingredients and has not been evaporated, as opposed to here where its substance has been evaporated and only its effects have remained. We find such a leniency recorded in some Poskim regarding Chelev that fell into a food and was later extracted and does not need 60 times. However, in truth this argument can be negated as a) Most Poskim rule that even if the Cheilev has been extracted we still require sixty times versus the taste and b) we rule that if one used a nonkosher stomach catalyst to make cheese that the cheese is forbidden even though the stomach is removed afterwards. Whatever the case, the previous reasons of leniency would still apply. Accordingly, there exist reasons to argue that it is not necessary for 100% essential oils to be verified as kosher for Pesach even if they are edible. Nonetheless, since this matter verification can be achieved and we are stringent in all matters that relate to Chametz on Pesach, therefore, we concluded that all edible essential oils should be verified through their company as to whether they were produced using solvent extraction, and as to whether a Chametz grain ethyl alcohol was used for this purpose. If the company replies that they did not use solvent extraction or ethyl alcohol, then you can treat it as kosher for Pesach. If they reply that they use it, then one is to use a different brand.

 

Sources: See here regarding how essential oils are produced: https://613tube.com/watch/?v=ONSw77LMSyI; See here regarding their consumption: https://www.nebraskamed.com/primary-care/essential-oils-do-they-work-are-they-safe; See regarding the law if a Chametzs catalyst was used to produce a food product: Admur 442:10; 447:48; Michaber 442:5; Michaber and Rama Y.D. 87:11; Shach 87:34; Peri Chadash 87:29; Kreisi 87:23; P”M 87 S.D. 34; Zivcheiy Tzedek 87:67; Kaf Hachaim 87:93; Forbidden to even own: Admur ibid and Kuntrus Achron 9; M”A 442:9; Peri Chadash 442:5; Chok Yaakov 442:16; Is nullified in 60x if another catalyst was used with it and could not catalyze on own: Admur 442:11; M”A 442:9; Rama Y.D. 87:11; Taz 442:4; Y.D. 87:13; Shach Y.D. 87:36; Beis Lechem Yehuda 87:38, brought in Kaf Hachaim 87:98 See regarding if the Issur was removed from the food: Rama 98:4; Shach 98:16; Taz 98:7; Bach in his Sefer Bayis Chadash, brought in Shach and Taz ibid; See regarding the status of inedible products that contain Chametz: Owning: Admur 442:22; Michaber 442:1 and 4; Rambam 4:12; Benefiting: Admur 442:24; M”A 442:7 regarding the Tiraka; Chok Yaakov 447:13 and 18; Implication of Terumos Hadeshen 113; See regarding inedible Chametz: Admur 445:11 and 442:24 “Any item that is permitted to be owned on Pesach may likewise be benefited from”; Michaber 445:2; Pesachim 21b; See that it is nevertheless Rabbinically forbidden to eat it intentionally: Admur 442:21-22 and 32-34; 433:25 and 445:4 and 11 and 466:3; Michaber 442:9 and 445:2 and 4; Pesachim 21b; Rif Pesachim 13b; Taz 442:8; Bach 442; Tur 442 in name of Rosh and Riy Abartzelona; Rabbeinu Yerucham 5:13; Terumos Hadeshen 129; Erech Hashulchan 442:5; Kaf Hachaim 442:99; See regarding smearing on body and if we say Sicha Keshtiyah: Admur 326:10; Nekudas Hakesef Y.D. 117:4 that from letter of law is Mutar; Peri Chadash 117:4; Machazik Bracha 614; Tosafos Nidda 32a; Tosafos Yuma 77a and Rashba, Ritva, Tosafos Rosh and Meiri on Nidda ibid; Rashbatz; Beis Yosef 123 in name of Rashba; Beis Yosef 117 in name of Orchos Chaim p. 312; Bach 117; Taz 117:4; Issur Viheter 39:34; Semag; Semak; Zivcheiy Tzedek 117:45; Gr”a O.C. 326:10; Aruch Hashulchan 117:29; Kaf Hachaim 117:15; Shoel Umeishiv Mahadura Gimel 2:148 regarding soap; Chazon Nachum 46; Yalkut Yosef p. 360; Piskeiy Teshuvos 442:2

 

 

5. Medicine:

The letter of the law: Many medicines may contain Chametz ingredients and are included in the category of inedible Taaruvos Chametz, discussed in the previous Halacha, which may be owned but may not be consumed irrelevant of ratio of the Chametz, unless it is a life-threatening matter.[118] Nonetheless, this only refers to consuming the medicine in the normal method of eating a food, such as chewing chewable pills and drinking medicinal syrups that are not bad tasting. However, irregular forms of eating are permitted for medicinal purposes [for one who is bedridden or weak in his entire body[119]].[120] This applies even if the illness does not involve danger. Accordingly, from the letter of the law, it is permitted for one who is sick [i.e. bedridden or weak in his entire body] to swallow all medicine capsules on Pesach even if they contain a Chametz ingredient, if they do not have a good taste upon placing it in one’s mouth.[121]

The practical custom and directive: In general, the custom today is to be careful and verify prior to taking a medicine that it is Chametz free, or to find an alternative brand.[122] Annually, various health clinics, especially those based in Israel, provide a list of hundreds of medications that are verified to be Chametz free, and each person can look up the list to check if his medication is listed.[123] If it is not listed, then one can check with his doctor if a non-Chametz alternative is available, and if not, then as to if he must continue taking it over Pesach. It goes without saying, that in all cases that the medicine is taken to prevent life threatening situations from developing, then it must be taken over Pesach if an alternative is not available, irrelevant of its Chametz content.[124]

Life threatening situation:[125] It is permitted [and an obligation] to own and eat Chametz for the sake of saving a life.

 

 

Summary-May one take non-Kosher for Pesach medicines?

Chewable or syrups: Require verification on the medicine list that they are Kosher for Pesach, unless it is taken to prevent a possible life-threatening situation and no other alternatives can be found.

Swallowable pills that do not have a good tasting coating: From the letter of the law, all swallowables may be taken by one who is sick, bedridden or weak in his entire body, even if it is not Kosher for Pesach. Nonetheless, initially, it is customary to verify its status on the medicine list and take an alternative if possible. This especially applies if one simply has a mere ache or pain.

                                                 

A full English and Hebrew Medicine list can be found on the following websites:

1.       https://www.clalit.co.il/he;

2.       https://www.meuhedet.co.il;

3.       https://www.maccabi4u.co.il;

4.       https://www.leumit.co.il;

5.https://www.health.gov.il/Subjects/PharmAndCosmetics/Pages/passover.aspx

  

Kitniyos medicines:[126]

There is no need to be stringent to avoid taking medicines which contain Kitniyos.

 

Vitamins:

Vitamins, especially chewables, must be Kosher for Pesach, as many contain Chametz.[127] A full Kosher for Pesach vitamin list can be found in the Madrich of the Eida Hachareidis.

 

6. Small children eating Chametz for medicinal purposes:[128]

A slightly ill baby may eat or drink Chametz for medical reasons.[129] This applies even if his illness does not pose a danger to his life.[130] [Accordingly, children who are accustomed to eaten certain Chametz based formulas and changing their menu over Pesach can lead them to falling ill, must be fed Chametz on Pesach.[131] Several days before Pesach, one should begin experimenting with Kosher for Pesach formula’s, and see how the baby reacts. If the baby cannot handle these formula’s, one is to speak to their pediatrician to inquire for an alternative. If the only available alternative is a Chametz formula, one may have it fed to their child over Pesach, as explained next.]

How to store the Chametz and feed the child: Unless it is a possible life-threatening situation, one may not own Chametz for the purpose of feeding a slightly ill child.[132] If possible, one is to arrange for the child to be brought to the home of a gentile, who will then feed the child the Chametz free of charge, as he needs daily. If this is not possible, then one should try to arrange for a gentile to come to his home daily as needed and feed the child Chametz free of charge, making sure that no Chametz is left to remain in the house.[133] If this too is not possible, then one may request from a gentile to give the child Chametz free of charge, and this Chametz will be acquired by the child and kept in one’s home behind a Mechitza of ten Tefach. If one is unable to find someone to give the child Chametz free of charge, then one may ask a gentile to give the child the Chametz on credit, and he will pay him for it after the child acquires the Chametz. In all cases, one may not touch the Chametz until the child acquires it for himself.[134] Furthermore, even after the child acquires the Chametz, one is not to personally touch or deal with the Chametz, and is rather to arrange for a gentile, or other child to prepare it for the baby and feed him. If neither of these options are available. Then one may personally feed the child Chametz. [Practically, in reliance of today’s Mechiras Chametz sale, one can purchase Chametz for the child prior to Pesach and include it in the sale to the gentile. Then, on Pesach, one may have the gentiles Chametz taken and fed to the child as necessary, with intent to repay the gentile later on. This is not considered stealing, and many contracts explicitly give one permission to do so.[135] Alternatively, one can acquire the Chametz to the child before Pesach.[136] To achieve this regarding baby formulas, one must begin experimenting with Kosher for Pesach formula’s before Pesach begins to see if one will need to buy Chametz formula before Pesach, and have it included in the sale to the gentile. If one did not do so, and needs to buy the formula on Pesach itself, then it may only be purchased in one of the above-mentioned ways.]

In a life-threatening situation:[137] The above only applies in a case that is not life threatening, however, in all life-threatening situations, it is permitted to own and feed Chametz on behalf any person who is dangerously ill. One may even purchase Chametz on Pesach for this purpose.

 

7. Kitniyos:[138]

A. Eating:

The letter of the law:[139] Only the five grains which are 1) wheat, 2) barley; 3) rye, 4) spelt, 5) oats, can become leavened and become Chametz. All other grains/flours, such as flour made from rice or millet and all other legumes [and starches], cannot ever leaven and become Chametz. Although these flours also rise when kneaded with water, this rising is not a leavening but rather a spoiling [i.e. Sirchon]. For example, if one were to take rice flour and the like and knead it with boiling water and then cover it with a cloth until it rises like dough that has leavened, in truth, this act of rising is not leavening but rather a spoiling of the dough. The dough thus remains permitted to be eaten on Pesach.[140] From the letter of the law, it is likewise permitted to cook a dish of these legumes on Pesach.[141]

The custom:[142] The custom in these provinces [i.e. Ashkenazim] is not to eat a cooked dish of Kitniyos/legumes on Pesach, even on the last day of Yom Tov [even in the Diaspora].[143] This accustomed prohibition is a mere stringency.[144] [Nevertheless, as a result of the custom, these foods are forbidden to be eaten by all[145] Jews of Ashkenazi origin, and one may not swerve from this  custom.[146] The Maharil writes that one who goes against this custom transgresses the prohibition of Lo Sasur and is liable for death, as he has gone against a Rabbinical command.[147] The above only applies to Ashkenazi Jewry, however the majority of Sephardim never accepted such a custom upon themselves and it therefore remains permitted for a Sephardic to eat Kitniyos on Pesach and so is their custom.[148] However, there do exist Sephardic communities who likewise avoid Kitniyos, such as rice, and so is the custom of Moroccan Jewry, and the Yishuv Hayashan of Jerusalem Jewry.[149] Every person should follow the custom of his origin.[150] Those who are accustomed to eat legumes on Pesach must be careful to check the legumes for grains prior to cooking, as explained in Halacha 7C!]

 

Summary:

It is forbidden, due to custom, for Ashkenazim to eat Kitniyos throughout the entire Pesach.

 

General Q&A

May one eat Kitniyos on Erev Pesach until the night?[151]

Some Poskim[152] rule it is permitted to eat Kitniyos on Erev Pesach until the night on the condition that one checks the kernels for grains three times. However, other Poskim[153] rule that eating Kitniyos is forbidden starting from the 5th hour. Practically, the widespread custom is to be stringent.[154]

 

May one eat Kitniyos if there are no other foods available?[155]

A community Rav may allow Kitniyos foods to be eaten in the event that other foods are not available during Pesach. In such a case, it is better to eat other legumes, if available, rather than rice or millet. One must check the legumes for grains prior to cooking.

 

May an ill person eat Kitniyos?[156]

An ill person may eat Kitniyos on Pesach for medical reasons.

 

May an infant be fed Kitniyos?[157]

Infants may be given Kitniyos to eat in a time of need, even if there is no danger involved. Thus, an infant who is accustomed to eating Kitniyos based formula, may be fed such formulas during Pesach. When doing so, it is proper to designate pots which will be used for the Kitniyos.

 

If an Ashkenazi woman married a Sefardi may she eat Kitniyos?[158]

Yes. She is not required to perform Hataras Nedarim prior to doing so.

 

Is Kitniyos Muktzah on Yom Tov of Pesach?

No.[159]

 

May one eat Kitniyos on Shabbos which follows the last day of Yom Tov in Eretz Yisrael?[160]

It is permitted to eat edible Kitniyos on Shabbos which follows the last day of Pesach.[161] Thus, one may buy Chumus and Techina which are Kosher for Pesach during Chol Hamoed and eat it that Shabbos.

May one cook the Kitniyos on Friday which is Yom Tov?[162] Some Poskim[163] rule this is permitted to do so.[164] Other Poskim[165] rule it is forbidden to do so.[166]

 

 

B. The definition of Kitniyos:[167]

Cooked legumes versus raw or roasted: All cooked dishes of legumes are forbidden to be eaten due to Kitniyos.[168] Likewise, all legumes that have come into contact with water, are forbidden to be eaten.[169] [However, dry Kitniyos which has never gotten wet, such as roasted Kitniyos [i.e. pop corn], may be eaten.[170] Other Poskim[171] however, rule that all Kitniyos is forbidden, whether dry, roasted or cooked. Practically, the custom today is to be stringent with all forms of Kitniyos, even raw, dry or roasted.]

Seeds:[172] Only legumes are forbidden due to the custom, however, seeds are not forbidden according to the custom.[173] This, however, is with exception to mustard, being that it grows in stalks similar to legumes, and with exception to cumin which its kernels are similar to wheat. However, cumin kernels which is not similar to wheat, there is no custom to forbid. [Practically, many seeds today are avoided due to Kitniyos.] Those seeds which are not similar to wheat and are thus permitted, nevertheless must be checked very well to make sure that they do not contain any grain kernels in them. For this reason, one who is stringent to avoid eating cumin and sheaves will be blessed as it is very difficult to sift them from grains.[174]

Vegetables: All types of vegetables may be eaten on Pesach, as they are not similar to grains.

Kitniyos oil:[175] It is forbidden to consume oils produced from Kitniyos products. Other oils, however, are permitted in consumption.[176]

 

 

General Q&A on definition of Kitniyos

Kitniyos Shenishtana: The status of Kitniyos derivatives

Some learn from the prohibition of Kitniyos oil that all Kitniyos derivatives are forbidden in consumption on Pesach, and so is followed by the Mehadrin Hashgachas such as Rav Landau, and the Eida Hachariedis. This severely limits the amount of foods that can be Kosher for Pesach for Ashkenazim, as there are literally hundreds of corn derivative trace ingredients added to products, as listed below. However, others[177] learn that all Kitniyos that have gone through a change and hence no longer retain their original form are permitted in consumption. Accordingly, Kitniyos derivatives are permitted in consumption, and so is followed by non-Mehadrin Hashgacha’s such as the OU. A case example of this difference can be found in diet soda which includes a corn derivative named Aspartame which is used as a sweetener. The OU, in accordance to their policy, labels diet Cola as Kosher for Pesach while Rav Landau, following his policy, removes his Hashgacha over the product for Pesach.

 

A trace ingredient-Nullification in majority/60x:

Kitniyos that is intentionally added to a food, whether on Pesach or before Pesach, is not nullified, as explained in F. Thus, foods that contain trace Kitniyos derivative ingredients are not to be eaten on Pesach, according to those who invalidate Kitniyos derivatives.

 

Are forms of Kitniyos that were never known to be avoided forbidden to be eaten?

Some Poskim[178] rule that only foods that are known to be avoided due to Kitniyos are forbidden to be eaten. However, all products which are not known to be avoided according to tradition, may be eaten even if they carry similar characteristics to other Kitniyos. Thus, new seeds/grains that have never been marketed before, may be eaten on Pesach, as they do not have a tradition to prohibit. Practically, however, the custom is to be stringent in this matter.

 

 

Q&A on types of Kitniyos

Is pumpkin Kitniyos?

Pumpkin is not Kitniyos, and neither are its seeds. Nonetheless, we do not eat pumpkin seeds sold in stores unless it has been properly supervised for Pesach.

 

Are peanuts Kitniyos and may they be eaten?

Peanuts are not forbidden due to Kitniyos and so is the custom of some to eat peanuts and peanut derivatives on Pesach.[179] Nonetheless, all peanut products, such as peanut butter and peanut oil, may only be eaten if produced under proper supervision for Pesach.[180] Practically, many are accustomed not to eat peanuts on Pesach, and those who have this custom are to abide by it.[181] If there is no established custom in one’s family or community, one may be lenient.[182]

 

Is coffee and cocoa Kitniyos and may they be eaten?[183]

Coffee and cocoa grow on a tree and is hence not considered Kitniyos and is allowed to be consumed on Pesach.[184] However, some[185] are stringent not to eat it, in order to prevent confusion of others who may think that Kitniyos is also permitted to be eaten. Others[186] are particular to roast the coffee beans before Pesach, and to check them for grain and legumes prior to roasting. [One may certainly purchase ground coffee with a Kosher for Pesach Hashgacha on the packet. Instant coffee needs a Mehadrin Hashgacha both for Pesach and during the year.[187]]

The Chabad custom: The Chabad custom is not to use processed foods, or unpeelable products over Pesach. Nevertheless, seemingly coffee would follow the same accustomed ruling regarding sugar, of which the Rebbe stated that if one knows for certain that it does not contain Chametz then there is no reason to prohibit it. Accordingly, one may use Turkish coffee with a good Hashgacha over Pesach.[188] Those who are stringent can boil the coffee in water before Pesach. Rav Eli Landau Shlita related that he makes his own coffee for Pesach. He purchases the fresh green coffee beans in an area that does not sell Chametz products, and then roasts them and grinds them at home.

 

Is a potato or potato flour considered Kitniyos and may they be eaten?

Some Poskim[189] rule that potatoes are Kitniyos and are hence forbidden to be eaten.[190] The majority of Poskim[191], however, rule potatoes are not Kitniyos, and there is no need to be stringent in this matter. Practically, the custom is to allow eating both potato and potato flower products on Pesach. However, some communities are stringent not to eat potato flour, although actual potatoes are eaten.[192]

 

Is Quinoa seeds Kitniyos and may it be eaten?

Some rule quinoa is not Kitniyos and may be eaten over Pesach.[193] Accordingly, the OU gives a Hashgacha to quinoa for Pesach. Others, however, are accustomed to being stringent as is accustomed by all other foods that look similar to grains upon being cooked, and so is the practice by all Mehadrin Hashgachos. Those who are lenient to eat quinoa must make sure that it is checked for other grains, and it is best to purchase it with a Kosher for Pesach certification [i.e. OUP].

 

May mushrooms be eaten?[194]

Mushrooms are not considered Kitniyos, although many mushrooms grown off rye and wheat and thus may not be eaten unless under special Pesach supervision.[195]

 

Are sprouts Kitniyus?

Sprouts grow off a variety of grains, legumes and seeds which may be Chametz or Kitniyus. By a Kitniyus seed or kernel, it is technically permitted to eat the sprouts if the seed/kernel is removed, however nonetheless, many are accustomed not to eat any form of sprouts on Pesach, especially in Eretz Yisrael.[196] The following is a list of sprouts and their law:

·         Alfalfa sprouts: Technically permitted if the Alfalfa seed is cut off from the sprout, or is no longer attached by the time it is cultivated. The Alfalfa seeds must be checked prior to wetting to make sure they do not contain a mixture of the five grains.

·         Bean sprouts: Technically permitted if the bean is cut off from the sprout. Nonetheless, many are accustomed to avoiding eating it on Pesach. The beans must be checked prior to wetting to make sure they do not contain a mixture of the five grains.

·         Brussel Sprouts: Permitted.

·         Wheat sprouts: Forbidden due to worry of Chametz.[197]

 

Q&A on oils

Is Canola [rapeseed] oil Kitniyos?[198]

Yes. [However, see Poskim regarding cottonseed oil.]

 

Is hemp oil Kitniyos?[199]

Yes. [However, see Poskim regarding cottonseed oil.]

 

Is sesame oil Kitniyos?[200]

Yes.

 

Is cottonseed oil Kitniyos and may it be eaten?

Some Poskim[201] rule cottonseed oil may be eaten on Pesach, so long as they were carefully checked prior to production. However, other Poskim[202] rule that one is not to eat cottonseed oil, or any oil produced from seeds, being that it is difficult to clean them from grains. Practically, many are accustomed to avoid cottonseed oil, especially in Israel. However, in the USA, cottonseed oil is accustomed to be eaten.[203] Rav Yaakov Landau permitted using cottonseed oil on Pesach.[204] Likewise, the Rebbe instructed that Anash eat Natala fat on Pesach, which was margarine made from cottonseed oil.[205]

 

Is flaxseed oil Kitniyos?

This seemingly follows the same law as sesame oil.

 

List of oils permitted according to all with proper Pesach supervision:

·         Coconut oil

·         Olive oil

·         Palm oil

·         Hazelnut oil

·         Pistachio oil

 

 

Kitniyos List

 

The following foods are not considered a species of grain at all, but are rather considered a legume, of which from the letter of the law is permitted to be eaten on Pesach, although the custom is to be stringent. The Shulchan Aruch lists only a few examples of foods considered Kitniyos. This list will mention foods accustomed to be abstained from today due to Kitniyos. In some cases, as can be seen, the product is not in truth a legume, but a seed, although nonetheless the custom has become to avoid eating it as well. In other cases, the matter is under dispute, and was more thoroughly discussed in the Q&A section above.

  1. Anise seed; Ascorbic acid; Aspartame [see Q&A regarding Kitniyos Shenishtana].
  2. Beans[206] [all types, including soy]; Buckwheat
  3. Calcium ascorbate, canola (rapeseed) oil [see Q&A], caraway, cardamom; chickpeas, coriander; corn[207] [including corn oil, corn syrup, and the hundreds of corn derivatives brought in next list]; cumin[208]; citric acid [at times derives from Chametz]
  4. Dextrose
  5. Emulsifiers
  6. Fennel seeds; fenugreek; flax seeds
  7. Glucose; green beans; guar gum,
  8. Hemp seeds
  9. N/A
  10. N/A
  11. Kimmel
  12. Lecithin[209]; lentils[210]; licorice; linseed; lucerne; lupine
  13. Millet[211]; mustard[212]; maltodextrin (sometimes Chametz); some forms of MSG,
  14. NutraSweet
  15. N/A
  16. Peas, poppy seeds, peanuts [see Q&A], polysorbates (sometimes Chametz), popcorn, poppy seeds
  17. Quinoa [See Q&A]
  18. Rice[213];
  19. Sesame seeds[214]; sun flour seeds, string beans, saffron, sesame seeds, snow peas, sodium citrate, sodium erythorbate, sorbitan, sorbitol (could be Chametz unless manufactured in the U.S.A), soybeans and soy oil, stabilizers, starch (possibly Chametz), string beans, sunflower seeds,
  20. Tofu,
  21. N/A
  22. Vitamin C (could be Chametz),
  23. Xanthan gum (may be Chametz).

List of products that may be derived from corn, as listed by the IRT corn allergen list:

*Most of these products fall under the dispute of Kitniyos Shenishtana, as explained in the Q&A!

 

  • Acetic acid • Alcohol • Alpha tocopherol • Artificial flavorings • Artificial sweeteners • Ascorbates • Ascorbic acid • Aspartame • Astaxanthin • Baking powder • Bleached flour • Blended sugar (sugaridextrose) • Calcium citrate • Calcium fumarate • Calcium gluconate • Calcium lactate • Calcium magnesium acetate (CMA) • Calcium stearate • Calcium stearoyl lactylate • Caramel and caramel color • Carbon methylcellulose sodium • Cellulose microcrystalline • Cellulose, methyl • Cellulose, powdered • Cetearyl glucoside • Choline chloride • Citric acid • Citrus cloud emulsion (CCS) • Coco glycerides (cocoglycerides) • Confectioners’ sugar • Croscarmellose sodium • Crystalline dextrose • Crystalline fructose • Cyclodextrin • DATUM (a dough conditioner) • Decyl glucoside • Decyl polyglucose • Dextrin • Dextrose (also found in IV solutions) • Dextrose anything (such as monohydrate or anhydrous) d-Gluconic acid • Distilled white vinegar • Drying agent • Erythorbic acid • Erythritol • Ethanol • Ethocel 20 • Ethyl cellulose • Ethylene • Ethyl acetate • Ethyl alcohol • Ethyl lactate • Ethyl maltol • Fibersol-2 • Flavorings • Food starch • Fructose • Fruit juice concentrate • Fumaric acid • Germ/germ meal • Gluconate • Gluconic acid • Glucono delta-lactone • Gluconolactone • Glucosamine • Glucose • Glucose syrup (also found in IV solutions) Glutamate • Gluten • Glycerides • Glycerin • Glycerol • Golden syrup • High fructose corn syrup • Honey (Corn may extend its reach to honey either directly by being added to the end result, as an unlabeled ingredient in the form of HFCS, or because HFCS is sometimes fed directly to honey bees.) • Hydrolyzed corn • Hydrolyzed corn protein • Hydrolyzed vegetable protein • Hydroxypropyl methylcellulose • Hydroxypropyl methylcellulose pthalate (HPMCP) Inositol • Invert syrup or sugar • Iodized salt • Lactate • Lactic acid • Lauryl glucoside • Lecithin • Linoleic acid • Lysine • Magnesium citrate • Magnesium fumarate • Magnesium stearate • Maize • Malic acid • Malonic acid • Malt syrup from corn • Malt, malt extract • Maltitol • Maltodextrin • Maltol • Maltose • Mannitol • Methyl gluceth • Methyl glucose • Methyl glucoside • Methylcellulose • Microcrystalline cellulose • Modified cellulose gum • Modified food starch • Molasses (corn syrup may be present; know your product) • Mono- and di- glycerides • Monosodium glutamate • MSG • Natural flavorings • Olestra/Olean • Polenta • Polydextrose • Polylactic acid (PLA) • Polysorbates (e.g. Polysorbate 80) • Polyvinyl acetate • Potassium citrate • Potassium fumarate • Potassium gluconate • Powdered sugar • Pregelatinized starch • Prop ionic acid • Propylene glycol • Propylene glycol monostearate • Saccharin • Salt (iodized salt) • Semolina (unless from wheat) • Simethicone • Sodium carboxymethyl cellulose • Sodium citrate • Sodium erythorbate • Sodium fumarate • Sodium lactate • Sodium starch glycolate • Sodium stearoyl fumarate • Sorbate • Sorbic acid • Sorbitan • Sorbitol • Splenda • Starch (any kind that is not specified) • Stearic acid • Stearoyls • Sucralose • Sucrose • Sugar (not identified as cane or beet) • Sweet’N Low • Threonine • Tocopherol (vitamin E) • Treacle (aka golden syrup) • Triethyl citrate • Unmodified starch • Vanilla, natural flavoring • Vanilla, pure or extract • Vanillin • Vegetable anything that’s not specific • Vinegar, distilled white • Vinyl acetate • Vitamin C and Vitamin E • Vitamins • Xanthan gum • Xylitol • Yeast • Zea mays • Zein (used in time-release medications)

 

C. Checking seeds and Kitniyos for Chametz grains:[215]

Those seeds which are not similar to wheat and are thus permitted, nevertheless must be checked very well to make sure that they do not contain any grain kernels in them. Likewise, in all cases that Kitniyos may be eaten [such as for a sick person, child, or Sephardim] they are to be checked for Chametz grains beforehand.

 

D. The law regarding owning and benefiting [i.e. use as lighting oil] from Kitniyos:[216]

Benefit: Even [the Ashkenazim] were only stringent to prohibit the eating of Kitniyos, however, it is permitted to benefit from it on Pesach [i.e. sell].[217] [Thus, an Ashkenazi store owner may sell Kitniyus products on Pesach, if they are Kosher for Pesach.]

Using Kitniyus oil for lighting: Likewise, it is permitted to use Kitniyos oils for lighting candles.[218]  These candles may even be lit on the eating table.[219]

Owning: Likewise, one may even leave Kitniyos in one’s home over Pesach.[220] This applies even if the Kitniyus is mixed/cooked with water.[221] [Thus, one may store non-Chametz grains, such as rice, corn, buckwheat and the like, in his regular closets even if it is not closed off or sold for Pesach. Furthermore, one may also store Techina or Chumus that is Kosher for Pesach for Sephardim, in one’s fridge over Pesach.]

 

 

Summary:

It is permitted to own Kitniyos and benefit from it on Pesach even if it is cooked, and there is no custom to forbid doing so even according to Ashkenazi Jewry. Thus, one may light candles using Kitniyos based oils. [Likewise, one may store Techina or Chumus that is Kosher for Pesach for Sephardim, in one’s fridge over Pesach. One may also store non-Chametz grains, such as corn, buckwheat and the like, in his regular closets even if it is not closed off or sold for Pesach.]

Q&A

May one eat Kitniyos on Shabbos which follows the last day of Yom Tov in Eretz Yisrael?[222]

It is permitted to eat edible Kitniyos on Shabbos which directly follows the last day of Pesach, as occasionally occurs in Eretz Yisrael.[223] Thus, before, or even during, Chol Hamoed one may buy Chumus and Techina which are Kosher for Pesach for Sephardim and eat it that Shabbos. Regarding cooking Kitniyus on behalf of this Shabbos-See Chapter 16 Halacha 6 in Q&A!

 

 

E. May one have Kitniyos products on ones table when one eats?[224]

One may have Kitniyos products on one’s eating table, such as to have a Kitniyos based oil candle lit on ones table during the meal.[225]

 

F. Taaruvos Kitniyos-Foods that contain Kitniyos ingredients:

Kitniyos accidently fell into one’s Pesach food:[226] Kitniyos is nullified in majority.[227] Accordingly if Kitniyos accidently fell into one’s food, it is permitted to be eaten so long as the majority of the food is of other ingredients. [Nevertheless, if possible, the Kitniyos is to be removed from the mixture.[228]]

Intentional ingredient:[229] If Kitniyos was intentionally added to a food it may not be eaten on Pesach, even if it is nullified in majority.[230] This applies even if the Kitniyos was added before Pesach. [Thus, foods that contain trace Kitniyos derivative ingredients are not to be eaten on Pesach, according to those who invalidate Kitniyos derivatives, as explained in B in the Q&A.]

 

Q&A on Kitniyos pots

May one cook Pesach foods in a pot that had Kitniyos cooked in it?[231]

After 24 hours have passed from cooking the Kitniyos, one may even initially cook Pesach foods in it. Within 24 hours, one may not do so, although if one accidently cooked Pesach foods in the pot the food remains is permitted.[232] If one does not know the status of the pot, he is not required to inquire, and it may be used.[233] [Despite the above allowance to use the pot after 24 hours, nonetheless, the custom is not to initially use Pesach pots for cooking Kitniyos, and rather we designate special Kitniyos Pesach pots for the cooking of Kitniyus during Pesach for the sake of those people who are permitted to eat Kitniyus during Pesach. Furthermore, even prior to the entrance of Pesach, such as after one’s kitchen has been Koshered several days before Pesach, we do not initially cook Kitniyus in Pesach pots.]

 

What does one do if he cooked Kitniyos on his stove and some of it spilled?

One is to clean it well prior to cooking on it Pesach foods. One does not need to wait 24 hours prior to cooking.

 

Kitniyos medicines:[234]

There is no need to be stringent to avoid taking medicines which contain Kitniyos.

 

8. List of Non-Kitniyos foods that are avoided, or have restricted use, during Pesach:

*Below is a short list of foods avoided due to suspicion that they have been processed together with Chametz. This list is compiled from the Shulchan Aruch of Admur, and is hence limited to the sources provided there. There are many more foods that people are accustomed to avoid eating over Pesach, as will be explained in the next chapter, under Pesach stringencies.

Salt and other spices:[235] One may not eat salt and other spices on Pesach unless it has a reliable Hashgacha, as we suspect that perhaps Chametz becomes mixed into the salt. [Many spices are manufactured in the same plant as grains and hence may contain grain traces in them. As well, at times grains infiltrate into the raw spice upon being sacked and get ground together. This is aside for the inconspicuous behavior of some merchants who purposely add flour to spices, especially black pepper, for the sake of making a greater profit.[236]]

Sugar: It is ruled in the Shulchan Aruch[237], based on the Rishonim[238], that due to worry of flour contamination, sugar may not be eaten during Pesach, with some sugars being avoided due to custom and others being forbidden from the letter of the law.[239] Thus, the custom, and at times required law [depending on the sugar], was to sell all types of sugars to a Gentile before Pesach, due to the worry of the Chametz contamination. However, today, one may eat sugar on Pesach if it has a reliable Hashgacha. [Some have the custom of avoiding sugar although this custom is not for all to take upon themselves. Others boil the sugar and use the sugar water for Pesach. See Chapter 7 Halacha 5C for the full details of his matter!]

Filtering water:[240] The custom is to filter drinking water with a clean white cloth in order to prevent any crumbs of Chametz from being consumed.

Honey:[241] One is not to eat honey on Pesach [unless it has a reliable Hashgacha] due to fear it was processed with flour.

Dried fruits:[242] One is not to eat dried fruits on Pesach [unless it has a reliable Hashgacha] due to fear it was processed with flour. [This especially applies today.]

Cloves and Saffron:[243] It is customary not use cloves or Saffron on Pesach [unless it has a reliable Hashgacha].

Tobacco:[244] One may not smoke Tobacco on Pesach unless it has a reliable Hashgacha. [See Halacha 4 in Q&A!]

See Chapter 7 Halacha 5 for the following other foods: Radishes, garlic, cinnamon, ginger, alcohol, herring, processed foods.

 

9. May one eat meat/poultry or drink milk from animals/poultry/fish who were fed Chametz?[245]

It is permitted to eat the meat of an animal that was fed Chametz during Pesach.[246] This applies even if the animal was owned by a Jew and fed Chametz by a Jew. [Thus, one may buy poultry, meat, and fish even if the animal/bird/fish was fed Chametz on Pesach. Likewise, one may drink the milk of such animals if it was owned and fed Chametz by a gentile.[247] Furthermore, some Poskim[248] permit the milk of the animal even if it was owned and fed Chametz by a Jew. However, other Poskim rule the milk may only be drunk if it was milked after 24 hours from when the animal was fed Chametz.[249] Furthermore, some Poskim[250] are stringent and rule one should not eat meat, or drink the milk, of animals who were fed Chametz on Pesach, even if owned by a gentile. Practically, the custom is to be stringent in this matter.[251] The above, however, only applies if the animal was fed Chametz on Pesach, however, if it was fed Chametz before Pesach it is permitted to be eaten according to all.[252] Nonetheless, some Mehadrin Hashgachas are careful several days or weeks before Pesach to not feed Chametz to the animals/poultry in order to diminish the possibility of finding a Chametz kernel inside the organs of the chicken.[253] Likewise, dairy farms begin feeding their cows only Kosher for Pesach fodder beginning several days before Pesach.]

 

Summary:

It is permitted to eat meat of animals/poultry/fish who were fed Chametz on Pesach. Many are also lenient to permit their milk. Practically, the custom is to be stringent to avoid eating meat, or drinking the milk of animals who were fed Chametz on Pesach. However, there is no need to abstain from feeding the animals Chametz before Pesach for this reason.

 

Q&A

What is the meaning of “Kosher LePesach Erev Pesach” that is written on many dairy products?[254]

Certain Hashgacha companies choose to write on their dairy products “Kosher LePesach Erev Pesach” instead of simply writing Kosher for Pesach. This does not mean that the product is only Kosher for Erev Pesach and is not Kosher for Pesach itself. Rather, this is mentioned as a stringency and expresses that the dairy product was produced prior to Pesach and is thus free of any issue of the cow being fed Chametz when it was milked, as this issue only applies on Pesach itself as explained above. The Hashgacha organization “Eida Hachareidis” as a policy does not supervise milk products during Chol Hamoed Pesach and hence all their milk products have written on them “Erev Pesach”, as they are all produced before Pesach for the sake of consumption on Pesach.

 

 

Must raw meat or poultry be Kosher for Pesach?

Processed meats: All processed meats [cold cuts, beef jerky, ground meat or chicken] must contain a Kosher for Pesach certification.[255]

Unprocessed raw meats: From the letter of the law, unprocessed raw meats and chicken do not require a Kosher for Pesach certification.[256] Nonetheless, it is proper to be stringent to purchase them with a Kosher for Pesach certificate due to worry that perhaps non-Kosher for Pesach salts were used in the Melicha process. Likewise, when purchasing raw cuts of unprocessed meat from a butcher one is initially to ask for a Kosher for Pesach knife top be used.[257]

 

 

Must raw meat and chicken be certified as Kosher for Pesach?

2.   Question:

I have in my freezer a sizable amount of unopened cuts of meat and chicken which I purchased during the year. It however does not state that it is kosher for pesach. May I still use them for Pesach?

 

Answer:

Raw, non-processed, meat and chicken which was not cut and purchased in a butcher shop, do not require a Kosher for Pesach certification. If you desire definite verification, I would suggest calling the Hashgacha, or Rav Hamachshir about your specific product. All processed meats [cold cuts, beef jerky, ground meat or chicken, and processed Israeli frozen meets] must contain a Kosher for Pesach certification. Cuts of meat and chicken that were cut and purchased in a butcher shop, should be Kosher for Pesach, or have verified the status of the knives used to cut them.

 

Explanation: Several factors need to be considered in the question of whether meat or chicken require a kosher for Pesach certification. These are: 1) Must kosher for Pesach salt be used in the Melicha of the meat and chicken? 2) Did the meat go through any processing in which additives and preservatives were entered into them? 3) Was the knife used to cut them clean of Chametz residue? 4) Is there any issue if the chicken or cow were fed Chametz fodder during its growth?

 

The final conclusion of all these questions is as follows: Unprocessed meat and chicken which is bought from the meat processing plant, or supermarket which carries it, are intrinsically kosher for Pesach and there is nothing that needs to be done to it to make it certified kosher for Pesach. Thus, it may be used for Pesach even if it does not contain a kosher for Pesach symbol. [In fact, from my experience working in a shlachthouse by both regular year and pesach, there was no difference at all between the raw unprocessed chicken and meat which were packaged during the regular year without the kosher for Pesach symbol, and those packaged with a kosher for Pesach symbol in the months prior to Pesach. The only difference between them was the kosher for Pesach sticker. They did not use any different utensils for the Kosher for Pesach meat and chicken. The meat was from the same source of chicken and cows and there were no chickens or cows used that were not fed Chametz during their growth. There was no special salt used. In essence, the meat and chicken is assumed to be kosher for Pesach the entire year and it is just that they don’t bother putting the sticker on it until it is close to Pesach.]

 

However, processed meats, such as cold cuts and salami and hotdogs and the like must be kosher for Pesach. A typical ingredient statement of processed meat may include: beef, water, hydrolyzed vegetable protein, salt, dextrose, corn syrup, sodium phosphate, natural spices, smoke flavoring, sodium erythorbate, sodium nitrite, and hence must contain a kosher for Pesach symbol. Furthermore, even whole cuts of meat which go through processing as is commonly done in Israel to frozen meat, should require a kosher for Pesach certification, in order to make sure that the preservatives added to it are all free of any Chametz. While usually this is the case throughout the year that all the preservatives added to frozen cuts of meat are free of any Chametz ingredients, it is best to verify with the Hashgacha directly. [In Israel, the meat processing plants “water fatten” the frozen meats with a minimum of 10% water, and sometimes up to 40% water in order to add to its weight and value. This is done simply for economic reasons and so the processing plants make more profit on the sale per weight. It is a rarity amongst Western societies and is generally prohibited to be done in Western countries. Many ingredients are added during this processing, and ingredients must be kosher for Pesach.]

 

The reason that none of the above four issues make non-processed meat and chicken require a kosher for Pesach certification is because: 1) The salt which is used for Melicha is non-iodized salt and does not contain any worry of having traces of flour or other Chametz or Kitniyus ingredients unlike in previous times. This is in addition to the fact that in many kosher meat processing plants, Kosher for Pesach salt is throughout the year for the Melicha process! 2) In general, if meat or chicken goes through processing it must be stated on the product, and otherwise it is assumed to be unprocessed. In Israel this is known as “Basar Meubad.” 3) The knives that are used to cut them are not usually used for any Chametz foods. Nonetheless, some butchers use the same knife which they use to cut the meat or chicken, for also cutting processed meats, such as salami and cold cuts and like. Now, these processed meats often contain Chametz ingredients, and hence intrinsically require a Kosher for Pesach certification. Now, if the butcher uses the same knife for cutting these processed meats and also the unprocessed cuts of meat and chicken, then these cuts of meat and chicken may not be used for Pesach due to the fat residue from the processed meat which may contain Chametz and may get stuck onto the meat that is cut. [Vetzaruch Iyun, as seemingly from the letter of the law a mere rinse of the meat should suffice even if this were to be the case, as writes Admur in 447:58, and hence even if one did purchase it from a butcher shop a simple washing of the meat should resolve the issue. Practically, however, we see that fat sticks to food in a way that a mere rinse does not help to remove it.] 4) Even if the chicken or cow was fed Chametz fodder during its growth, this is not considered an issue at all. According to Halacha, this issue only begins to apply regarding chicken/meat that was fed Chametz on Pesach itself and not to those fed Chametz before Pesach. Even during Pesach itself, majority of Poskim rule leniently. [Nonetheless, some Mehadrin Hashgachas are careful several days or weeks before Pesach to only feed the animals and birds non-Chametz fodder in order so there is no Chametz inside the organs of the chicken and it may then get cooked on Pesach. However, is a mere chumra, and even the Eida Hachareidis under Rav Bransdofer were not careful in this until recently.]

 

Sources: See regarding Kashrus of salt: Admur 462:19; See regarding if chicken and cow ate Chametz: Admur 450:18 in parentheses based on Michaber Y.D. 60:1; 142:11 and Shach 142: 1; P”M 448 A”A 10 regarding animal of gentile; Shaareiy Teshuvah 448:7 in name of his uncle; Beis Ephraim 35; Kitzur SHU”A 117:13; Yeshuos Yaakov 448:9; Nishmas Adam 19; Toras Chesed 21; Teshuvah M’Ahava Y.D. 3:60; Arugas Habosem 138; Maharshag 2:85; Ashel Avraham Butchach 448; M”B 448:33; Igros Moshe 1:258;Nitei Gavriel 57 footnote 24; Piskeiy Teshuvos 448:33

 

Does fresh or frozen fish need a Hashgacha for Pesach?

3.      Question:

I have in my freezer a sizable amount of unopened packages of unprocessed frozen fish which I purchased during the year. It however does not state that it is kosher for pesach. May I still use them for Pesach?

 

Answer:

Fresh unprocessed fish: Unprocessed fresh fish is intrinsically kosher for Pesach and there is nothing that needs to be done to it to make it certified kosher for Pesach. Thus, it may be used for Pesach even if it does not contain a kosher for Pesach symbol.

Frozen fish: Frozen fish should have a Kosher for Pesach certification even if it is not processed, as often those who market them place starch and other products on the fish in order to preserve it. For definite verification, I would suggest calling the Hashgacha, or Rav Hamachshir about your specific product.

Processed fish: All processed fish must contain a Kosher for Pesach certification.

 

Explanation: Several factors need to be considered in the question of whether fish require a kosher for Pesach certification. These are: 1) Did the fish go through any processing in which additives and preservatives were entered into them? 2) Was the knife used to cut them clean of Chametz residue? 3) Is there any issue if the fish were fed Chametz fodder during its growth?

 

The final conclusion of all these questions is as follows: Unprocessed fresh fish are intrinsically kosher for Pesach and there is nothing that needs to be done to it to make it certified kosher for Pesach. Thus, it may be used for Pesach even if it does not contain a kosher for Pesach symbol.  The reason that none of the above issues make non-processed fresh fish require a kosher for Pesach certification is because: 1) The knives that are used to cut them are not usually used for any Chametz foods, and even it they were a simple rinse suffices. 2) Even if the fish was fed Chametz fodder during its growth, this is not considered an issue at all. According to Halacha, this issue only begins to apply regarding fish that were fed Chametz on Pesach itself and not to those fed Chametz before Pesach. Even during Pesach itself, majority of Poskim rule leniently. [Nonetheless, some Mehadrin Hashgachas are careful several days or weeks before Pesach to only feed the fish non-Chametz fodder in order so there is no Chametz inside the organs and it may then get cooked on Pesach. However, is a mere chumra, and even the Eida Hachareidis under Rav Bransdofer were not careful in this until recently.]

 

However, processed fish, must be kosher for Pesach as various spices and additives are used in the processing, and these spices may contain Chametz.

 

Likewise, frozen fish requires a kosher for Pesach certification. The reason for this is because some frozen fish from China contains starch, depending on the specific manufacturer and product, either as an ingredient or as a coating to help preserve the quality of the fish during freezing and transportation. Now, China is one of the largest producers and exporters of seafood in the world, and many types of fish and seafood are imported from China to the USA, Israel, and other countries. Thus, this is a real concern everywhere.

 

Sources: See regarding the need for a Kosher for Pesach certification on fish: Madrich of Eida Hachareidis; https://oukosher.org/passover/guidelines/food-items/fish/; Star K Pesach list “All frozen raw fish products should have reliable certifying agency Passover approval. If Passover-approved frozen fish is not available, or the frozen fish was already purchased without Passover approval, then it should be washed, ideally before Pesach. This should not be done over a Pesach sink. Fresh KOSHER fish with skin may be bought anywhere and rinsed.” See regarding Kashrus of salt: Admur 462:19; See regarding salted fish and herring: Otzer Minhagei Chabad Nissan p. 61; See Admur 447:36 and gloss of Maharil See regarding if animal ate Chametz: Admur 450:18 in parentheses based on Michaber Y.D. 60:1; 142:11 and Shach 142: 1; P”M 448 A”A 10 regarding animal of gentile; Shaareiy Teshuvah 448:7 in name of his uncle; Beis Ephraim 35; Kitzur SHU”A 117:13; Yeshuos Yaakov 448:9; Nishmas Adam 19; Toras Chesed 21; Teshuvah M’Ahava Y.D. 3:60; Arugas Habosem 138; Maharshag 2:85; Ashel Avraham Butchach 448; M”B 448:33; Igros Moshe 1:258;Nitei Gavriel 57 footnote 24; Piskeiy Teshuvos 448:33

 

Nonkosher for Pesach product in a Pesach kitchen

4.      Question: [Sunday, 11th Nissan 5783]

I read your recent article that frozen fish needs to be kosher for Pesach being that some manufacturers add starch to the fish for reasons of preservation. I was not aware of this until now and in the past have freely used frozen fish for Pesach cooking even though it does not say on it that it is kosher for Pesach. I am really freaked out, do I need to Kasher my Pesach kitchen?

 

Answer:

No, you do not need to Kasher your Pesach kitchen, and may continue using it as usual. This is due to several reasons as will be explained below. Nonetheless, in the future, you should try to only purchase frozen fish that is certified kosher for Pesach.

 

Explanation: There are several reasons to argue that Bedeived, one does not need to be stringent to require Kashering of his vessels if a nonkosher for Pesach product was cooked in them, if it only contains a mere suspicion of Chametz, and does not contain a definite Chametz ingredient. The reasons are as follows:

1)      perhaps there is no starch in them at all

2)      even if there is starch in them, perhaps it is corn based and not Chametz. [Cornstarch accounts for 70% of all starch in the world, and only 8% of starch is wheat based. In China, the main source of starch is indeed corn and not wheat, even though wheat is also sometimes used.]

3)      Even if the fish was glazed with wheat based starch, perhaps it is nullified in 60 times in the food.

4)      Even if there isn’t 60 times in the food versus the wheat starch, perhaps the wheat starch was made from a kernels of wheat that were not washed.

5)      Even if the wheat kernels were washed perhaps they did not split and become Chametz.

6)      In the event that this happened last year, then 12 months have already passed, and according to some opinions the vessels no longer need Kashering.

 

Sources: See Admur 467:20 regarding sugar that Bedieved in a time of great loss or a loss of the joy of Yom Tov, one may be lenient to eat a food that had nonkosher for Pesach sugar cooked in it even though the sugar has a suspicion of flour, and the same would even more so apply here as the worry is much more distant; See Chok Yaakov 447:34; 467:21 and 23; Elya Zuta 447:12

 

 

List of Kosher for Pesach foods and products 5782

Most processed foods require special certification for Pesach as innocent as they may seem due to that Chametz is commonly used in the processing of many different foods, either for the sake of fragrance, taste, or texture, and likewise due to that many foods are processed in Chametz food lines and in areas that contain flower. Nonetheless, there are some foods that are not known to have any Chametz involved in their processing, and hence do not need to be kosher for Pesach, which we will list below. The following is a partial list that we have been able to compile. It is beyond the scope of this list to include all products, and we have not included in the listing a list of known Chametz or Kitniyus products.

Foods and products that are considered kosher for Pesach and do not require a special certification:

*Listed in alphabetical order

The following foods and products from the letter of the law do not need to be kosher for Pesach, either due to them not being processed at all, or due to them not being processed with any known Chametz ingredient, or due to not being an edible product. [By those products and items in which some are nonetheless stringent to avoid, we have noted this in brackets]

  1. Air freshener
  2. Alcohol gel [some are stringent]
  3. Alcohol for sanitation spray [some are stringent]
  4. Alvera gel for topical use [on skin]
  5. Baby oil
  6. Baby wipes-no alcohol
  7. Baking paper
  8. Bags-sandwich, garbage
  9. Balloons [the powder is made from Talc and not Chametz or starch. One can simply verify with dabbing it with iodine and seeing if it turns blue.]
  10. Bleach
  11. Bug spray
  12. Bug repellent
  13. Chapstick-unflavored [many are stringent especially by flavored, and so is proper to follow. However, pure Vaseline is valid]
  14. Charcoal Lump [in contrast to briquettes]
  15. Chicken-Unprocessed not cut by butcher shop.
  16. Cleaning sprays
  17. Coffee-Ground/Turkish coffee [excludes instant coffee which must be certified for Pesach]
  18. Cologne that does not list ethyl alcohol in its ingredients. If it does, from letter of law may be lenient, although many are stringent to sell.
  19. Conditioner [some are stringent]
  20. Cosmetics, including facial creams and non-grain body oils. [some are stringent]
  21. Cream-hand and body [some are stringent]
  22. Deodorant [some are stringent]
  23. Detergent for laundry
  24. Detergent for dishes [many are stringent and so is proper to follow]
  25. Dental floss-unflavored.
  26. Eardrops
  27. Eggs [some wash off the stamp before Pesach]
  28. Essential oils 100% pure, that are not edible, or are edible but are not produced using solvent extraction.
  29. Eyedrops
  30. Fish-fresh unprocessed
  31. Frozen vegetables, except for artichoke
  32. Gas
  33. Garlic-Fresh [whether cured through drying and sold without stalk or completely fresh with stalk intact, in contrast to garlic powder or garlic flakes]
  34. Gloves-powderless
  35. Lipstick-unflavored [many are stringent, and so is advised]
  36. Lotion-hand and body [some are stringent]
  37. Marijuana-Medically grown in Israel
  38. Meat-Unprocessed not cut by butcher shop.
  39. Medicinal creams.
  40. Medicine tablets and pills that are swallowable without taste. [Many are stringent, unless is a real need. May check for validation on Kosher for Pesach listing[258]]
  41. Mouthwash [many are stringent, and so is advised]
  42. Nail polish remover with acetone [is valid even if contains hydrolyzed wheat protein]
  43. Oil for lighting
  44. Olive oil 100% extra virgin from reliable producer
  45. Oven stain remover
  46. Perfume that does not list ethyl alcohol in its ingredients. If it does, from letter of law may be lenient, although many are stringent to sell.
  47. Plastic plates
  48. Plastic cutlery
  49. Plastalina
  50. Plastic cups
  51. Rubbing alcohol made from isopropyl.
  52. Rubbing alcohol made from denatured ethanol.
  53. Sanitizing lotions
  54. Shoe polish.
  55. Shampoo. [some are stringent]
  56. Skewers-wood and metal
  57. Slime
  58. Snuff-dry [for smelling, although some are stringent]
  59. Soap-for body/hands. [some are stringent]
  60. Soap-for dishes. [many are stringent, and so is advised]
  61. Starch for ironing-if corn based
  62. Straws
  63. Styrofoam plates
  64. Talc/Talcum powder
  65. Tea-unflavored [remove the paper holder by string-may contain starch]
  66. Tissues [not used for food]
  67. Toilet paper. [Don’t use for food]
  68. Toilet soap.
  69. Toothpaste [many are stringent, and so is advised]
  70. Toothpicks-unflavored
  71. Vaseline-100% petroleum jelly.
  72. Water [some are stringent to filter]
  73. Window cleaning spray.

Foods and products that need a kosher for Pesach certification:

  1. Alcoholic beverages
  2. Aluminum foil
  3. Aluminum baking pans
  4. Alvera gel for oral use
  5. Baby wipes-with alcohol
  6. Baby cereal
  7. Baby food
  8. Baking powder
  9. Candies
  10. Canned foods-Pickles, olives, corn, etc etc
  11. Caramel
  12. Carob powder
  13. Cereals
  14. Chapstick-flavored [some are lenient]
  15. Cocoa powder
  16. Charcoal briquettes [some are lenient]
  17. Chocolate
  18. Cheese
  19. Chewing gum
  20. Cigarettes [although some are lenient]
  21. Citric acid
  22. Cloves
  23. Coffee-instant or granulated
  24. Date honey/syrup
  25. Dental floss-flavored.
  26. Dressings for salad
  27. Dried fruits
  28. Energy drinks
  29. Essential oils that are edible [need verification that was not produced using ethanol in solvent extraction method] or are not 100% pure essential oil.
  30. Fish-Processed or frozen
  31. Food coloring
  32. Gelatin powder
  33. Gefilte fish
  34. Gloves-with Powder [may check with iodine]
  35. Honey.
  36. Ice cream
  37. Jam
  38. Ketchup
  39. Lemon juice-processed
  40. Lipstick-flavored [some are lenient]
  41. Liquor
  42. Maple syrup
  43. Materna for babies
  44. Mayonnaise
  45. Margarine
  46. Meat-processed, such as: cold cuts, beef jerky, ground meat or chicken, Israeli frozen meats
  47. Medicine- Chewable or syrups. [Unless is Sakana. Must check for validation on Kosher for Pesach listing[259]]
  48. Mushrooms
  49. Napkins [see below by paperware]
  50. Nuts-roasted [in contrast to fresh]
  51. Oil for eating [except 100% pure extra virgin olive oil]
  52. Olive oil that is not 100% extra virgin or is not from reliable producer
  53. Paperware, including paper plates, paper cups, Paper bags, Tissues used to wrap foods, Paper Napkins, Paper rolls, paper towels, Paper lining. [One can check himself at home if they contain starch by dabbing them with iodine/polydine. If they turn blue in color, do not use. If not, then they are free of Chametz and may be used.]
  54. Peanut butter
  55. Perfume that contains ethyl alcohol in its ingredients [although some are lenient].
  56. Pet food
  57. Plastic gloves. [May test with polydine]
  58. Plastic tablecloths [May contain starch, can check using iodine]
  59. Play dough
  60. Pudding-ready made and instant
  61. Rubbing alcohol made from non-denatured ethanol.
  62. Rum
  63. Salt
  64. Sardines
  65. Sodas
  66. Soup powders
  67. Soy sauce
  68. Soy milk
  69. Spreads-chocolate, date, carob, etc
  70. Spices
  71. Sugar
  72. Sugar-powdered
  73. Starch for ironing-if not corn based
  74. Tobacco for smoking [some are lenient]
  75. Tomato sauce
  76. Toothpicks-flavored
  77. Tuna-canned
  78. Vinegar
  79. Vitamins [Must check for validation on Kosher for Pesach listing[260]]
  80. Vodka
  81. Whisky

Sources: See the listing in Kosharot website

 

 

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[1] Admur 447:43 regarding fat and 47 regarding Ben Yomo pot

[2] The reason: Being one did not supervise the food, perhaps Chametz fell into it, and if the food is a type of food which will not dissolve the Chametz crumb, as is the case with fat, then the crumb would remain Being in the food on Pesach. [Admur 447:43] Furthermore, even if the crumb were to dissolve in the food, it is still forbidden to be eaten on Pesach, as perhaps the person was not careful to avoid using a non-Ben Yomo Chametz pot, just as he was not careful to avoid Chametz from falling into it. [Admur 447:47]

[3] Admur 447:47

[4] The reason: As a person can only remember something if he was intentionally looking out to avoid it. Thus, since here he did not have intention to avoid Chametz, therefore, he would not pay attention if a crumb were to fall inside, and now he no longer remembers this. [Admur 447:44]

[5] Admur 447:49

[6] The reason: As perhaps one returned leftovers from a meal back into the original container, and at times this food may have in it crumbs of Chametz. [Admur ibid]

[7] Shvus Yaakov 2:5 “I heard many people avoid drinking tea on Pesach as there is a worry of trickery, that the sellers recycle the used tea bags and dry them and re-sell them to the market. So I have heard from a good multitude of Kosher Jews, and therefore every person is to distance himself from tea drinking over pesach, as on Pesach one needs extra distancing”, brought in Birkeiy Yosef 453:4, Shaareiy Teshuvah 453:1, Kaf Hachaim 453:23; Kaf Hachaim ibid concludes after bringing a story in which a large tea manufacturer was discovered to be recycling the used tea bags, that one is to avoid drinking tea on Pesach unless it was properly researched to have not been recycled.

[8] Shaareiy Teshuvah 453:1; See Ikarei Hadaat 18:34, brought in Kaf Hachaim ibid, that so long as the tea remains in its initial packaging from its area of growth, people are accustomed to buy it for Pesach, as only the local tea merchants are suspected for recycling the tea bags; Sdei Chemed 4:17 in name of Beis Meir 447:5 that it is permitted to drink tea, and its like a permitted matter which others have accustomed to treat as a prohibition, and the Sdei Chemed concludes that there is no worry at all to drink tea on Pesach

[9] See Likkutei Maharich 21b; Shevach Hapesach p. 263; Raza Deuvda p. 123; Hagadas Lelov p. 8

[10] See Halekach Vehalibuv 2:216; Otzer Minhagei Chabad 7, p. 72; Rav Eli Landa Shlita relates that in Lubavitch they explicitly would drink tea on Pesach, although would purchase it from a known and trustworthy company which would not add coloring to it. He states that he never heard of any issue with the plain unflavored tea [although he himself stopped drinking tea on Pesach after discovering that it goes through a fermenting and steaming process, nonetheless he does not rule this way for others and says that it’s a personal Chumra, as instead he simply drinks coffee that he makes at home].

[11] Toras Menachem 1:22 footnote 4; Yimei Bereishis p. 130

[12] Hiskashrus Vayikra 5772 and reply of Rav Groner

[13] The OU and CRC both write that plain tea may be consumed on Pesach without any Hashgacha; The OU writes as follows https://oukosher.org/passover/guidelines/food-items/coffee/ “Unflavored tea bags (including black, white, and green) are acceptable for Pesach without special supervision. Decaffeinated and instant teas require special Passover certification unless listed as approved with a regular OU symbol.”; The CRC writes as follows [2008] http://www.crcweb.org/kosher_articles/coffee_and_tea_pesach.php “Black, green, white, yellow, oolong, and jasmine tea are all inherently kosher for Pesach, but the issues of decaffeination and flavoring apply to tea in the same way that they apply to coffee.  For that reason all decaffeinated tea and all flavored tea (which includes most herbal teas) should only be used on Pesach if they bear an appropriate Pesach certification.”; The Chaf Kei however writes that it is recommended for it to contain a Hashgacha, as the ways of manufacturing can change with time.

The position of the Vaad Hakashrus Eida Hachareidis: The Madrich of the Eida Hachareidis does not make any mention as to the consumption of tea and if it contains a Kashrus worry. However, in the Madrich for 1977 they stated that they recently heard of new ways of manufacturing the tea and therefore that year they refused to give a Hashgacha until further verification. Practically, after speaking with a member of the Vaad Hakashrus, he advised as follows: Of course, initially one should purchase tea with a Hashgacha for Pesach. However, if not available, then it is better to purchase plain tea leaves rather than tea bags [due to the worry of starch] and make the essence before Pesach. [This is no the official policy of the Eida Hachareidis, as they do not have an official policy on tea, and was simply the advice of an official member of their Vaad Hakashrus.]

[14] All the above mentioned Hashgacha organizations

[15] See Chapter 2 Halacha 3B!

[16] Admur 444:3; 471:6

Other opinions: Some Poskim rule that even according to Ashkenazim one may eat Matzah Ashira [egg Matzah] until midday. [Noda Beyehuda 21 brought in Kaf Hachaim 443:7] However, practically, the custom is to avoid eating Matzah Ashira beginning from the time that one must stop eating Chametz, which is the beginning of the 5th hour. [Piskeiy Teshuvos 444:3]

[17] See Admur 451:34

[18] Admur 467:29-30

[19] In general we rule that cold foods do not transfer taste. However, some Poskim rule that cold foods transfer a Mashehu taste, and since on Pesach itself, Chametz prohibits even Bemashehu, therefore it prohibits the food. [Admur ibid; Michaber 467:12]

[20] Admur 447:18

[21] Admur 447:43

[22] Some Poskim rule the food remains permitted to eat on Pesach, as its Nat Bar Nat Lehetera. [1st opinion in Admur 442:8] However, other Poskim rule it is forbidden to be eaten on Pesach, if the food does not contain 60x the pot, as the leniency of Nat bar Nat only applies in a case of meat and milk where a new prohibition is to be made. [2nd opinion in Admur 442:8] Practically, we are stringent, and one may not eat the food on Pesach. [Admur 442:8; See also 447:45]

[23] Admur 442:8; See also 447:45

[24] Admur 447:18

Placed Chametz cover on Pot: See Admur 451:40

[25] Some Poskim rule that although Chametz on Pesach is not nullified even in 1000, nevertheless, if the Chametz taste gives a spoiled taste to the food, then the food is permitted. This applies whether its spoiled taste is felt in the dish [no 60x] or whether it is not felt in the dish [there is 60x], as any taste which [is spoiled or] which spoils a food is not considered to be a taste at all, and it is thus considered as if no taste has entered the food. Other Poskim, however, rule that since on Pesach Chametz is not nullified even in a ratio of 2,000,000x, in which case there is no greater level of nullification of Chametz taste, and nevertheless it is prohibited, therefore here too even when the Chametz taste is spoiled it forbids the food to be eaten or benefited from. This applies whether the spoiled taste can be felt in the dish or cannot be felt, even if it’s a ratio of 1:2,000,000. Practically, the main Halachic opinion is like the former opinion, however the custom in these provinces is like the latter opinion. However, in a place that there is no accepted custom then one may be lenient like the former opinion, although one who is stringent even in this case is blessed. [Admur ibid]

[26] Admur 451:33

[27] See Admur 447:27; 451:2 and 43

[28] If one did not verify the cleanliness of the Chametz vessel: From the letter of the law, the above allowance applies even if one did not verify the cleanliness of the vessels a general vessel is considered to be clean of any Chametz beiyun. However, some people beware from using any Chametz vessel for Pesach foods starting thirty days before Pesach, unless the vessel was washed and cleaned well in a way that has been verified to not contain Chametz. If one went ahead and used a Chametz utensil prior to verification, then these people are stringent to not eat that food on Pesach. [Admur 447:51]

[29] Admur 447:58

[30] Admur 447:59

[31] Admur 451:67

[32] See Chapter 9 Halacha 5

[33] See Admur 447:9-10

[34] The reason: As even if the oven is clean and not Ben Yomo, we prohibit foods cooked in a non-Ben Yomo pot on Pesach.

[35] Ethyl alcohol is produced from grains such as corn, wheat, barley and rye. In the USA, almost all ethyl alcohol is produced from corn and not from other grains, although some may use wheat in production, and so is common in Europe to also use some other grains together with corn in their ethyl alcohol production.

[36] Admur 445:11 and 442:24 “Any item that is permitted to be owned on Pesach may likewise be benefited from”; Michaber 445:2; Pesachim 21b

[37] Admur 442:21 and 32-34; 433:25 and 445:4 and 11 and 466:3; Michaber 442:9 and 445:2; Pesachim 21b; Rif Pesachim 13b

The reason: As if the Chametz is inedible even to dogs by the time the obligation to destroy Chametz arrives, then this obligation does not befall onto this form of Chametz, as it does not have a status of food and is considered like mere dust. [Admur ibid]

[38] Admur 422:21; Michaber 442:2; Pesachim 45b

The reason it is not considered Chametz Nuksha: The above spoiled Chametz is not considered under the category of Chametz Nuksha being that it was originally fit to be eaten. Chametz Nuksha only refers to Chametz that from the time of its initial leavening it was not fit for eating unless in a pressing situation. Such Chametz was never fit for regular eating in its entire leavened lifespan. However, Chametz that was fit for eating even for moment during its leavened lifespan, remains forbidden even after spoilage for human consumption. [Admur ibid]

[39] Admur 442:22; Michaber 442:1 and 4; Rambam 4:12

[40] The Tiraka was a medicine made from various herbs, including the flesh of a certain snake and crumbs of Chametz. [Rabbeinu Manoach on Rambam 4:10; Ritva Pesachim 45b] See here: https:::he.wikipedia.org:wiki:%D7%AA%D7%A8%D7%99%D7%90%D7%A7;

[41] Seder 8:2 in parentheses that a Peras is “Three Kebeitzas.” This is the second opinion in Admur 612:4

Understanding the above calculation-How much is a Kebeitza in grams: A Kebeitza is two Kezeisim. Now, see Shiureiy Torah 3:8 that regarding bread a Kebeitza is measured as 57.6 grams. Thus, three Kebeitzim of bread is 174 grams. [See Kaf Hachaim 208:53]

[42] The reason: Although it is Biblically forbidden to own a mixture of food that contains a Kezayis of Chametz within Peras, nevertheless, in this case it is permitted, as since the Chametz is no longer fit for eating, it has thus lost its Chametz texture, and is no longer Halachically defined as Chametz at all [i.e. it has lost its Toras Chametz]. [Admur ibid; Michaber 442:1; This wording implies that the lack of the texture is a result of it losing its edibility. Vetzaruch Iyun, as what is the connection between the two; a food can retain its structure and still be inedible? However perhaps Admur is saying that being that it is no longer edible, therefore its loss of texture has Halachic meaning to remove it from having din of Chametz, as opposed to if lost its texture but is still edible, like when it was mixed in a dish, then although technically its texture is not seeable, nevertheless since it’s still edible its considered as if it’s still there. Accordingly, we learn from this case that if even complete Chametz became inedible to humans and lost its texture, it is no longer Chametz, just like Chametz that is inedible for dogs [but retains its texture] is no longer Chametz. Perhaps, the reason for this is because once its texture is lost its considered destroyed just as one of the ways of destroying Chametz is by crumbling it and throwing it into the air. Similarly, here, once its texture is lost its considered destroyed. Nevertheless, this only applies if the Chametz also becomes inedible, as part of the destruction process [throwing to air] is that it no longer be fit for any human to eat. Accordingly, even if it lost its texture, if it still remains edible, like in a case that it was mixed in a food, then it is still Biblically forbidden as Chametz. See P”M 442 A”A 2; Vetzaruch Iyun as to why here we do not decree as we do by Chametz Nuksha that since it is forbidden to eat [Rabbinically] therefore one must destroy it, due to suspicion that he may forget and come to eat it. However, seemingly one can answer simply that since it is not a regular food there is therefore no need for the Sages to suspect that one may come to eat it and thus make such a decree. [Chok Yaakov 442:5]

[43] Admur ibid writes the prohibition applies to Chametz Beiyn; See Divrei Malkiel 4:24 footnote 6

The reason: If the Chametz is not fully mixed into the inedible item, and thus some of it remains a solid separate piece within the mixture, then it would be forbidden even to own, as its texture still remains, and Admur implied that one requires both lost of texture and inedibility to remove the Chametz prohibition from the Chametz in the mixture.

If the Chametz is less than a Kezayis within Peras: However, seemingly, if the amount of removable Chametz in the entire mixture is less than a Kezayis within Peras, then it would still be permitted to own if one did bittul before Pesach, just like any piece of Chametz that is less than a kezayis that if one did Bittul to it and its inedible/dirty, then one may own it.

[44] Divrei Malkiel contract in 4:24; Contract of Rebbe Rashab included some inedible products such as medicine, Chametz papers; Contract written by Rav Berel Levin in Tikkunei Mechiras Chametz; Contract of Rav Raskin, with Haskama of Rav Landau; Contract of Rav Landau

[45] As a) It is permitted to own such products, so why sell them? [See Divrei Malkiel ibid. Vetzaruch Iyun Gadol on his explanation] b) People may use these products on Pesach, as permits the letter of the law and come to be stealing from the gentile. C) The Alter Rebbe’s contract did not include such products.

[46] Admur 442:22 [regarding medicine] and 32 [regarding inedible for dog]; Michaber 442:4; Implication of Michaber 442:9; Taz 442:8; Bach 442; Tur 442 in name of Rosh and Riy Abartzelona; Rabbeinu Yerucham 5:13; Terumos Hadeshen 129; Erech Hashulchan 442:5; Kaf Hachaim 442:99

Other opinions: Some Poskim rule the food is permitted to even be eaten if the Chametz was nullified before Pesach. [Rama ibid; See Poskim in Kaf Hachaim 442:48]

[47] Kaf Hachaim 442:48 and 99; Admur in Kuntrus Acharon 442:12 who implies the entire prohibition against eating the Tiraka is Rabbinical even if it contains a Kezayis within Peras. The reason for this is because the Chametz is considered destroyed from a Biblical perspective and it is only due to Achshavei, or due to lack of Bittul, which is a Rabbinical prohibition, that it is forbidden to eat the inedible Chametz mixture. [See Admur 442:33] This concept of Achshavei only applies when eating a product and not when benefiting from it.

[48] Rama Y.D. 108:5; Shach 98:24; Rivash 288; Kaneh Bosem 1:25 that this applies even for an Issur Pagum, as we apply to it the rule of Achshavei

[49] The reason by inedible Chametz: Although if the Chametz became inedible even for dogs before the 6th hour on Erev Pesach it is permitted to own on Pesach, nevertheless, it is forbidden to be eaten, as although it’s not [Biblically] considered food at all, nevertheless, since the person intends to eat it, he gives it a status of food, and it is thus Rabbinically considered for him like complete food due to the thoughts that he has of eating from it. [Admur 442:32; Taz ibid; Terumos Hadeshen 129; see Rama Y.D. 155:1]

The reason by edible Chametz added to an inedible mixture: If edible Chametz is intentionally placed into a mixture, it is never nullified even in 1000x, and hence is Rabbinically forbidden due to Chametz [and not just Achshavei]. [Admur 442:22; This explains why Chametz medicines are forbidden to consume even though we don’t normally say Achshavei when consuming a food for medicinal purposes. Vetzaruch Iyun!] However, other Poskim learn that inedible mixtures that contain Chametz are forbidden due to Achshavei. [M”B 442:21; Piskeiy Teshuvos 442:5 as he understands from Admur]

[50] All Chametz that is added to medicines by doctors and pharmaceutical companies is all considered “a normal ingredient” and is not nullified. [Admur in Kuntrus Acharon 442:11 based on Beis Yosef Y.D. 134 in name of Rashba 3:214]

[51] Admur 442:5; Vetzaruch Iyun why here Admur did not record also this condition

[52] See Admur 442:5-6

[53] Admur 442:34; Michaber 442:10; M”A 442:15; Terumos Hadeshen 129; See Kaneh Bosem 1:25

[54] The reason: As explained above, consuming inedible Chametz is only Rabbinically forbidden due to Achshavei, which only applies when intending to consume the Chametz.

[55] See Kaneh Bosem 125 who is lenient in this matter; Piskeiy Teshuvos 442:10; The practical ramification is regarding toothpaste, mouthwash, chapstick and lipstick

[56] Admur 442:24; M”A 442:7 regarding the Tiraka; Chok Yaakov 447:13 and 18; Implication of Terumos Hadeshen 113; See also

[57] Background: There is a general discussion in Halacha as to whether smearing an item on one’s body is similar to eating it, or not. This concept is called “Sicha Keshtiya.” We find regarding Yom Kippur that Sicha is Keshtiya. The question is whether this applies only to Yom Kippur, or to all Issurim. We find several opinions on this matter: 1) Some Poskim rule it only applies by Yom Kippur, and not by other Issurim even if done for pleasure purposes. [Implication of Admur 326:10 and Rama 326:10; Nekudas Hakesef Y.D. 117:4 that from letter of law is Mutar; Peri Chadash 117:4; Machazik Bracha 614; Tosafos Yuma 77a and Rashba, Ritva, Tosafos Rosh and Meiri on Nidda ibid; Rashbatz; Beis Yosef 123 in name of Rashba] 2) Others rule it only applies to other Issurim regarding forbidden oils and only when done for pleasure purposes. [Tosafos Nidda 32a] 3) Others rule it applies by all Issurim. [Beis Yosef 117 in name of Orchos Chaim p. 312] 4) Others rule it applies by all Issurim when done for pleasure purposes. [Taz 117:4; Issur Viheter 39:34; Semag; Semak; Zivcheiy Tzedek 117:45; Gr”a O.C. 326:10; Aruch Hashulchan 117:29; Kaf Hachaim 117:15] Some Poskim rule that according to the stringent opinion this applies even if the Issur is Pagum. [Nekudos Hakesef ibid regarding soap “some are stringent and so is proper”; Shevilei David 117:2; Biur Halacha 326:10 “Viassur” and “Beshaar Cheilev” in name of Gr”a O.C. 326:10 regarding using non-Kosher soap; M”B concludes custom is to be lenient although best to be stringent] Other Poskim rule that even according to the stringent opinion it only applies to other Issurim if the Issur is edible and not Pagum. [Peri Chadash 117:4; Soles Belula 35:13; Beis David 23; Tzemach Tzedek [Kadmon] 60; Aruch Hashulchan 117:29; Kaf Hachaim 326:45; 117:17; Shevet Halevi 6:114] Other Poskim rule that by something that is so Pagum that it is not edible to a dog then the concept of Sicha Keshtiya does not apply according to any opinion. [Aruch Hashulchan ibid seemingly even according to Nekudos Hakesef and Biur Halacha ibid; See also Shevet Halevi ibid]

[58] Poskim in previous footnote who forbid Sicha by all Issurim in accordance to the Poskim who apply this even to Pagum items: Nekudas Hakesef Y.D. 117:4 regarding Chazir soap; Shevilei David 117:2; Biur Halacha 326:10 “Veassur” and “Beshaar Cheilev” regarding using non-Kosher soap. The M”B ibid concludes that the custom of the world is to be lenient [regarding soap] and only the meticulous are careful in this. Nevertheless, he concludes that if one is able to purchase Kosher soap then certainly it is proper to suspect for the stringent opinion.

[59] It is only possible, as perhaps we can accept the argument of the Aruch Hashulchan ibid that a completely Pagum item does not have an Issur of Sicha Keshtiya according to anyone.

[60] All Poskim in previous footnotes who only apply the prohibition of Sicha Keshtiya to Yom Kippur, or to a non-Pagum item or to oil. Shoel Umeishiv Mahadura Gimel 2:148 regarding soap; Chazon Nachum 46; Yalkut Yosef p. 360; Piskeiy Teshuvos 442:2

[61] See Admur 326:10 “[However] according to those who [held there] that the reason for the prohibition of crushing snow and hail is because of a decree made [to safeguard one from coming to] squeeze fruits which are designated for their juices, and snow and hail are likewise designated for their liquids as was explained there [in 320:19], [then according to them] soap and other Cheilev which are not designated as liquids are permitted to be [even] initially crushed.”

[62] Bach ibid; Nekudos Hakesef ibid; Biur Halacha ibid; Aruch Hashulchan ibid

[63] Nekudos Hakesef ibid; The Chabad Rebbeim were stringent in this matter even regarding soap during the year. This however was not a directive to the public. [Heard from Rav Eli Landau Shlita]

[64] Piskeiy Teshuvos 442:2 as can be seen from the fact that the contracts all include the sale of these items

[65] Nitei Gavriel Teshuvah 6 [volume 3 p. 393]; Heard from Harav Eli Landau Shlita that on Pesach the custom is to be stringent in this, in light of the ruling of the Arizal

[66] Arizal, brought in Shut Admur 6

[67] Heard from Eli Landau Shlita

[68] Igros Moshe 3:62

[69] The reason: As we do not apply the rule of Sicha Keshtiya when it is smeared for medicinal purposes. [ibid]

[70] Heard from Rav Eli Landau Shlita

[71] See Igros Moshe 3:62

The reason: As it is no longer fit for human or dog consumption and hence falls under the allowance explained in Halacha 4 and the Q&A that all agree that we do not say Sicha Keshtiya when the item is used for medicinal purposes.

[72] Igros Moshe 3:62

The reason: As it is drunk by people in times of need for alcohol and therefore it may not be used and must be sold before Pesach. [Igros Moshe ibid]

[73] Divrei Malkiel contract in 4:24; Contract of Rebbe Rashab included some inedible products such as medicine, Chametz papers; Contract written by Rav Berel Levin in Tikkunei Mechiras Chametz; Contract of Rav Raskin, with Haskama of Rav Landau; Contract of Rav Landau

[74] As a) It is permitted to own such products, so why sell them? [See Divrei Malkiel ibid. Vetzaruch Iyun Gadol on his explanation] b) People may use these products on Pesach, as permits the letter of the law and come to be stealing from the gentile. C) The Alter Rebbe’s contract did not include such products.

[75] These numbers have been publicized in the poison control centers official website. Similar numbers are brought in perfume making websites [20-50% alcohol]

[76] Divrei Malkiel 4:24 states that many are accustomed to use perfumes over Pesach even though they contain Chametz. He protests against doing so claiming they transgress the owning and benefiting prohibition, as they smell the fragrance which is dissipated by the alcohol.

[77] Divrei Malkiel contract in 4:24; Contract written by Rav Berel Levin in Tikkunei Mechiras Chametz; Contract of Rav Raskin, with Haskama of Rav Landau; Contract of Rav Landau

[78] Igros Moshe 3:62

[79] Igros Moshe 3:62

[80] As a) It is not edible even for dogs. [Petroleum, which is an active ingredient in wax and lip stick, is poisonous for dogs, and is unhealthy for human consumption] and therefore b) Even if one swallows some of it, since he had no intent to do so, he has not transgressed. [Admur 442:34 regarding ink that contains Chametz] Vetzaruch Iyun if intentionally placing on the lips is considered Achshavei, especially if its made with intent that if some is swallowed it will have a good taste and be edible. See below regarding mouthwash!

[81] As a) It is not edible even for dogs. [Petroleum, which is an active ingredient in wax and chap stick, is poisonous for dogs, and is unhealthy for human consumption] and therefore b) Even if one swallows some of it, since he had no intent to do so, he has not transgressed. [Admur 442:34 regarding ink that contains Chametz] Vetzaruch Iyun if intentionally placing on the lips is considered Achshavei, especially if its made with intent that if some is swallowed it will have a good taste and be edible. See below regarding mouthwash!

[82] See Kaneh Bosem 125; Piskeiy Teshuvos 442:10; Madrich of Eida Hachareidis

[83] As a) It is not edible even for dogs. And therefore b) Even if one swallows some of it, since he had no intent to do so, he has not transgressed. [Admur 442:34 regarding ink that contains Chametz] Now, although in this case one is intentionally placing the product in his mouth, nonetheless, as proven from the source of Admur in the Terumos Hadeshen, it is nevertheless allowed as he has no intent to benefit from it. [Kaneh Bosem ibid] Vetzaruch Iyun regarding mouthwash that contains flavoring for kids and is edible.

[84] If the flavoring contains Chametz, perhaps we would apply the concept of Achshavei towards tasting it, and it is forbidden to even taste an Issur. [Kaneh Bosem ibid]

[85] Teshuvos Vehahagos 225

[86] However, based on Admur 442:32-34, that the prohibition is only to intentionally consume the inedible product, one should be allowed to lick the stamps if they contain inedible Chametz.

[87] Madrich of Eida Hachareidis

[88] Admur 467:24 and M”A 467:10 regarding tobacco, that it is commonly soaked in barley and is hence to be put away in a closed room or behind a Mechitza; Sdei Chemed 1:3; See Beis Meir 467; Maharm Shick O.C. 242; Halef Lecha Shlomo 204; Divrei Chaim Y.D. 20; Orchos Chaim [Spinka] 467:21; Kaneh Bosem 1:25

[89] Admur ibid; Nitei Gavriel Pesach 1; Heard from Harav Eli Landau; See Otzer Minhagei Chabad 23 that the Rebbe Rashab would smoke on Pesach. The students would sift it to make sure that there is no Chametz contained in it.

[90] One may smoke them being that one does not have intention to eat it, and by inedible items only if one has intention does it become prohibited to eat. [See Admur 442:34]

[91] See Beis Meir 467; Maharm Shick O.C. 242; Halef Lecha Shlomo 204; Divrei Chaim Y.D. 20; Orchos Chaim [Spinka] 467:21; Kaneh Bosem 1:25

[92] The reason: As even if the product contains Chametz, it has been destroyed, and is thus not prohibited in benefit, and smelling is considered benefit and not eating. [Halef Lecha Shlomo] Alternatively, smelling an Issur is considered an irregular for of pleasure which is allowed. [Maharam Shick ibid]

[93] Directive of Rav Chaim Kanievsky and Rav Zilbishtrom

[94] The reason: Being that the soap is not fit for eating, and even if some of it gets on the food, it does not pose an issue being that one does not have intention to eat it.

[95] Nitei Gavriel Pesach 1; Hakashrus

[96] Nitei Gavriel

[97] Nitei Gavriel As even if they contain Chametz the detergent is not edible and even if it falls into one’s food one has no intention to eat it.

[98] The ingredients of playdough: Playdough can be made in a variety of ways. Most play doughs on the market, consist of flour and water. Home-made recipes will include salt, flour or corn starch, a vegetable, canola, or olive oil and cream of tartar. Nevertheless, there are some companies that make it from other non-chametz ingredients. Non-Chametz based play doughs are commonly called Plasticine [Plastalina in Hebrew] or silly putty. If one desires to have play dough over Pesach, he is to verify the brand that is being used, and the ingredients they use to make their dough. Most play doughs using real flour, will feel softer than regular silly putty or Plastelina and can hence be told apart.

[99] Ingredients provided by the Play-Doh company “Hasbro”: The compound is primarily a mixture of water, salt, and flour.

[100] Play-doh is consumable and does not contain any poisons or dangerous material for a human. It must thus be destroyed just like a piece of actual dough. It is not covered by the allowance of owning Chametz that is not food, which is brought in 422:22, because that refers to Taaruvos Chametz, and play-doh is Chametz Beiyn. However, it may be viewed as Chametz Nuksha since it is not meant to be eaten and thus resembles the dough made by the Sofrim, mentioned in 442:20, which is Chametz Nuksha. Therefore, although it must be destroyed or sold to the gentile before Pesach, if one did not do so and found play-doh on Pesach, it is to be destroyed without a blessing, as is the law by Chametz Nuksha in 442:20.

[101] Admur 442:20

[102] Admur ibid

[103] The charcoal making process: Charcoal is produced by drying wood, such as timber wood, and then heating the wood to a very high temperature until it blackens. The wood is then crushed into pieces of ash and combined together into small squares, known as briquettes, using a starch binder, either of corn or wheat.

[104] See Rabbi Blumenkrants Pesach digest p. 10-306

The reason: Although the charcoal is not edible, and is hence like all non-food products that are permitted to be owned and benefited from, nonetheless, they remain Rabbinically forbidden to be intentionally consumed due to Achshavei. [See Admur 442:22 and 32-33; 445:11] Now, since the coals release heat and smoke through which the food is cooked and flavored, the food certainly contains taste of the coal, which would include taste of the starch that is in it. One cannot argue that the Chametz starch is nullified to the other ingredients and hence permitted in use, as an intentional ingredient is not nullified even in 1000, even regarding the Rabbinical concept of Achshavei. [Admur 442:22] Now, although one can argue that perhaps the concept of Achshavei does not apply in such a case, as there is no actual starch that enters one food, and it is merely the burnt taste that penetrates, and hence we find ruled in 445:11 that one may cook using Chametz charcoal that was created prior to the 6th hour of the 14th, nevertheless perhaps that only applies in previous times when the intent was not to add flavor of the ash to the food, and it was simply the only cooking method available. However, by today’s charcoal, since one certainly intends to enter the flavor of the coal/ash into the food [as this is one of the prime reasons people grill using charcoal-so it receive a smoked flavor] perhaps this would contain an Issur of eating due to Achshavei. In addition, regardless of the above, the custom is to abstain from using Chametz charcoal for cooking over Pesach, even if it became charcoal before Pesach. [Admur 445:11 and in Siddur; M”A 445:4; Tur 445; Maharshal; Maharil; P”M 445 A”A 4] The reason for this is because one may come to end up using Chametz charcoal that was created on Pesach. [Beis Yosef 445; P”M ibid; Rebbe in Haggadah] Accordingly, one is to abstain from using charcoal briquettes that do not have a Hashgacha.

Can one use a corn starch bound briquettes? Yes, as a) The Kitniyos is not edible once mixed with the ash and we do not find the concept of Achshavei regarding Kitniyos, which is a mere Minhag. b) Kitniyos is nullified in majority. [See Admur 453]

[105] Admur 445:8 “Even the ash and charcoal of the Chametz are forbidden in benefit”; Many companies ship the briquettes the same day of production.

[106] The OU and CRC both write that charcoal does not require a Hashgacha for Pesach.

The reason: As the simple understanding of Admur 445:11 is that one may cook using Chametz charcoal, irrelevant of whether it adds flavor to one’s food. The reason for this way of understanding is possibly due to that the Rabbinical prohibition of Achshavei does not apply to the smoked flavor of a product, and only when eating the actual Mamashus. This is in addition to the fact that some Poskim rule it is permitted to even eat Chametz that was destroyed before the 6th hour. [See Peri Chadash and Rashbatz, brought in Kaf Hachaim 442:99] Now, although earlier we stated the custom is not to use Chametz charcoal even if it was burnt before the 6th hour, nevertheless, perhaps this custom would not extend to this situation.

[107] See previous footnotes

[108] See https://www.kingsford.com; Currently, the Kingsford Products Company remains the leading manufacturer of charcoal in the US, enjoying 80 percent market share.

[109] Verified to me through a written correspondence with the company At this time, we do not claim to be gluten free.  We can confirm that we use corn starch to bind the char in the briquettes.  We do not use wheat starch.”

[110] See http://rockwoodcharcoal.com/; This is a S.L. Missouri based company.

[111] Verified to me through a written correspondence with the company “You are correct that briquettes use binders such as potato or corn starch to bind them together…..some use a dextrin product (which ultimately comes from starch or gluten, I believe.)  The good news is, we use NONE of that as we do not produce briquettes.  Our charcoal is natural lump.  It’s just wood that has been carbonized to remove the moisture, tars, & liquors.  It has ZERO fillers, binders, or additives such petroleum, starch, borax, limestone, etc.  100% natural untreated wood in ours. Our lump charcoal is probably the most natural and organic products you could ever buy, as it’s mostly carbon…..the basis of all living organisms.”

[112] Heard from Harav Eli Landau Shlita

[113] This applies only towards Chametz starch that is still edible when placed onto the products, as explained in Chapter 2 Halacha 1J that Chametz starch is Biblically forbidden to be eaten even unintentionally and requires 60x like regular Chametz even if it was produced prior to 30 days before Pesach. See there! However, starch which was mixed with other ingredients and made inedible, does not pose an unintentional eating prohibition, as explained above

[114] Heard from Harav Eli Landau Shlita

[115] Nitei Gavriel 77:17

[116] Nonetheless, from the letter of the law they may be used if the starch has already spoiled. [See Nitei Gavriel]

[117] Rabbi Blumenkrantz digest

[118] Admur 442:22 regarding the Tariaka which is a medicine for the sick; See Rama Y.D. 155:3 that Rabbinical prohibitions may not be consumed even for medicinal purposes, unless one’s life is in danger; Shaagas Aryeh 74-75; Arugas Habosem 99; Achiezer 3:34-4

The reason it may not be taken even as medicine: If edible Chametz is intentionally placed into a mixture, it is never nullified even in 1000x, and hence is Rabbinically forbidden due to Chametz [and not just due to Achshavei]. [Admur 442:22] This explains why Chametz medicines are forbidden to consume even though we don’t normally say Achshavei when consuming a food for medicinal purposes. If, however, the Chametz was already inedible by the time it was inserted into the mixture, then it may be consumed for medicinal reasons, as is always the law regarding Achshavei. [implication of Admur ibid; See Rama Y.D. 155; Yad Avraham 155; Darkei Teshuvah 155:28; Atzei HaLevanon 19; Chazon Ish 116:8; Shulchan Shlomo 17] See other opinions- Vetzaruch Iyun!

Other opinions: Some Poskim rule that all medicine today which is inedible even for a dog, may be taken for medicinal purposes, as the rule of Achshavei does not apply by medicines. [Igros Moshe 2:92; 3:62; See Magen Halef 467:6; Meishiv Halacha 2:162; Sdei Chemed 1:17; Chelek Levi 162] Other Poskim rule that only if the Chametz ingredient is an active ingredient in the medicine may it not be consumed. However, if it is not an active ingredient, then one is allowed to take it on Pesach, as when he eats he has no intention to eat the inactive Chametz part, and hence we do not apply the rule of Achshavei towards it. [Kesav Sofer 111; Darkei Teshuvah Y.D. 155:28; Levushei Mordechai O.C. 1:86; Chazon Ish 116:8; Kinyan Torah 4:44; Yechaveh Daas 2:60; SSH”K 40 footnote 163; See Piskeiy Teshuvos 442:5] Others, however, argue on this differentiation and prohibit all medicines that contain a Chametz ingredient due Achshavei. [Implication of Admur ibid; Shaagas Aryeh 74-75; Arugas Habosem 99; Achiezer 3:34-4]

[119] See Shulchan Shlomo 17; Yechaveh Daas ibid; See however Levushei Mordechai O.C. 1:86 who permits even in a case of pain

[120] Rambam Yesodei Hatorah 5:8; See Admur 466:4 regarding benefit

Definition of irregular form of eating: See Rambam ibid that eating it together with a bitter substance which removes the benefit of the taste demotes it from being a Biblical prohibition.

[121] Levushei Mordechai O.C. 1:86; Shulchan Shlomo 17; Nitei Gavriel 58:2; Shmiras Shabbas K’hilchasah, “Pills containing flour mixed with things that are not fit for human consumption can no longer be considered Chametz since the flour can no longer be separated out nor used to leaven other flour. Nor can the patient be said to attach importance (Achshavei) to the flour rather than the medication. These pills therefore may be swallowed on Pesach.”

Other opinions: See Noda Beyehuda Kama Y.D. 35 who rules that swallowing a food is considered Derech Hanaso. Rav SZ”A in Shulchan Shlomo says it does not apply in this case even in his opinion.

[122] Tzitz Eliezer 10:25;

[123] The following clinic website annually publicize the most recent medicine list for that year, approved by the Chief Rabbinate of Israel: https://www.clalit.co.il/he ; https://www.meuhedet.co.il ; https://www.maccabi4u.co.il ; https://www.leumit.co.il; See also the website of Misrad Habriut: https://www.health.gov.il/Subjects/PharmAndCosmetics/Pages/passover.aspx

[124] Michaber 155/3; Pesachim 25; Igros Moshe 4:92

[125] Admur 450:26; 328:2; Y.D. 155

[126] Tzitz Eliezer 10:25; Piskeiy Teshuvos 442:5

[127] Admur 442:22; Piskeiy Teshuvos 442 footnote 24; Nitei Gavriel 58:3

The reason: Vitamins do not contain the allowance of Achshavei by medicines, and hence certainly are prohibited in consumption according to all if they contain Chametz.

[128] Admur 450:24-26; See Piskeiy Teshuvos 450:5

[129] Admur 450:24

[130] Admur 450:26

[131] See Chazon Ish 59:4; Piskeiy Teshuvos ibid

[132] Admur 450:24

[133] Admur 450:25

[134] Admur 450:24

[135] Heard from Rav Eli Landau Shlita and Rav Yaakov Yosef Z”l; See Chapter 5 Halacha 7!

[136] See Piskeiy Teshuvos ibid

[137] Admur 450:26

[138] Admur 453:3-6

[139] Admur 453:1; Michaber 453:1; Pesachim 35a

Other opinions: The Talmud [Pesachim 35a] records the opinions of Rav Yochanan Ben Nury who holds that rice and millet are considered a grain and its leavening is actual Chametz for which one is liable for Kareis, just like the five grains. The Mishneh in Pesachim 2:5 rules that only the five grains can become Chametz, and the Gemara ibid establishes that this Mishneh does not follow the opinion of Rebbe Yochanon Ben Nury, and so is the final ruling of the Talmud, and all Rishonim and Achronim.

[140] Admur ibid; Chok Yaakov 453:4; Rambam 5:1

[141] Admur 453:3

[142] Admur 453:3; Rama 453:1 “Some Poskim prohibit it and so is the custom”; Darkei Moshe 453:2; Beis Yosef 453; Tur 453:1 in name of Yeish Osrin although concludes the custom is not like this; Terumos Hadeshen 113; Hagahos Maimanis 5:1 in name of Semak 222 and Rav Shmuel of Uroyah; Mordechai Remez 588; Peri Chadash 453:1 brings a proof for this custom from Pesachim 40b; See Kaf Hachaim 453:9-10

Other opinions: Some Poskim negate the custom of Ashkenazi Jewry, and rule it is to be nullified. [Rabbeinu Yerucham 5:3 p. 41 [brought in Beis Yosef 453] “It is a Minhag Shtus not to eat cooked Kitniyos unless they do it as a mere stringency, and I don’t know why”; Hagahos Maimanis 5:1 that Rav Yechiel and other Gedolim permitted Kitniyos; See Chasam Sofer 122 regarding a certain Ashkenazi community whose leaders permitted eating Kitniyos on Yom Tov of Pesach; Mor Uketzia 453, brought in Machazik Bracha 453:1 and Kaf Hachaim 453:10, writes his father the Chacham Tzevi protested against this custom, as it leaves people without food to eat and they end up baking a lot of Matzah of which if they are not careful, they can transgress an Issur Kareis. “Therefore, if I had the power I would abolish this custom”; See however Sheilas Yaavetz 2:146, brought in Shaareiy Teshuvah 453:1; Bashamayim Rosh 348 “It is a mistaken custom”; See Shaareiy Teshuvah ibid that some Sages desired to nullify this custom and the leaders of the generation stopped them.]

[143] The reason: The reason behind this custom is because in the later generations the population of uneducated Jews who are not expert in the laws of Issur Viheter [i.e. Kashrus] increased. Now, if they were to see people eating a cooked dish of Kitniyos on Pesach, they will mistakenly come to permit cooking [and eating] even grains [such as heat/spelt/rye/oats/barley]. The reason for this is because the entire year it is common to make legume dishes just as it is common to make grain dishes, and they will thus assume that they have an equal law regarding Pesach. For this reason, it became accustomed to forbid everything. [Admur ibid; 1st reason in Hagahos Maimanis ibid, Semak 222, Mordechai Remez 588, Beis Yosef 453; 1st reason in Chok Yaakov 453:5; Peri Chadash 453:1 based on Pesachim 40b; 1st reason in Perisha 453:3; M”B 453:6 omits this reason and states cooked legumes is forbidden due to Lo Pelug]

Other reasons mentioned in Poskim: Some Poskim write the reason behind this custom is because wheat grains tend to get mixed into Kitniyos, and hence people may come to stumble and eat Chametz grains during Pesach, when eating their Kitniyos dish. [Tur 453:1; 1st reason in Taz 453:1; 2nd reason in Chok Yaakov 453:5; 3rd reason in Hagahos Maimanis ibid and Beis Yosef 453; 1st reason in M”B 453:6] Alternatively, the reason is because it is possible to make flour/dough out of legumes and thus one may come to confuse it with Chametz flour/dough and come to allow even Chametz flour/dough. [2nd reason brought in Taz 453:1; 2nd reason in Hagahos Maimanis ibid, Semak 222, Mordechai Remez 588, Beis Yosef 453; Bach 453; 2nd reason in Perisha 453:3; 2nd reason in M”B 453:6; See also Biur Halacha 453:1 “Veyeish Osrin”]

The practical ramifications between the reasons: 1) May an Ashkenazi eat dry Kitniyos [Permitted according to reason of Admur, forbidden according to 2nd reason] 2) May an Ashkenazi eat cooked Kitniyos if it was checked for grains. [Permitted according to 1st reason, forbidden according to Admur, 3rd reason] [See Piskeiy Teshuvos 453:3 that the custom is to be stringent like all the reasons]

[144] Admur 253:5; Taz 453:1; Chok Yaakov 453:5; Tur 453:1; See Rabbeinu Yerucham ibid

[145] Beis Yosef ibid writes “Ashkenazim”; Chayeh Adam 127:1 writes it applies to all Ashkenaz and Poland; See Chasam Sofer 122 regarding a certain Ashkenazi community whose leaders permitted eating Kitniyos on Yom Tov of Pesach;

[146] Rama 453:1; Darkei Moshe ibid; Taz 453:1; Chok Yaakov 453:5; Levush 453; Bach 453; Maharil in next footnote; Chida in Shiyurei Bracha 453 and Tov Ayin ibid, brought in Shaareiy Teshuvah 453:1 and Kaf Hachaim 453:11; Chayeh Adam 127:1; See Admur 453:3-5 who uses the term “forbidden” regarding the custom, although does not write the wording of the Rama ibid.

[147] Drashos Maharil 5 Hilchos Machalos Assuros Bepesach, brought in Shaareiy Teshuvah 453:1 and Kaf Hachaim 453:11

[148] Michaber 453:1 “It is permitted to cook and eat it” Beis Yosef 453 “Only the Ashkenazim suspect for this matter”; Peri Chadash ibid; Chida in Tov Ayin 9:6; Tur 453:1 that the custom is not to prohibit Kitniyos; Rabbeinu Yerucham 5:3 p. 41 “It is a Minhag Shtus not to eat cooked Kitniyos unless they do it as a mere stringency, and I don’t know why”; Shaareiy Teshuvah 453:1 that it is similar to Takanas Rabbeinu Gershom not to marry two wives, which depends on country

[149] See Peri Chadash ibid “It is not our custom to avoid Kitniyos, with exception to rice, being that we once checked it three times and we still found a wheat kernel in it afterwards, and from that day and onwards we stopped eating rice on Pesach.” This refers to Jerusalem Jewry, of which the Peri Chadash was its Rabbinical leader. So writes also Chida in Tov Ayin ibid and Pekudas Eliezer 51, brought in Kaf Hachaim 453:10, that Jerusalem Jewry forbids rice/Kitniyos on Pesach. Kaf Hachaim ibid concludes that today Yerushalayim is made up of many communities and each group is to follow their custom.

[150] Shaareiy Teshuvah ibid; Kaf Hachaim 453:9-10

[151] Piskeiy Teshuvah

[152] P”M 444 A”A 2; The Peri Megadim allows it to be eaten until the night of the 15th if one checks the kernels three times; See Aruch Hashulchan 444:8

[153] Chok Yaakov 471:2; Daas Torah 453; Pesach Meubin; Chazon Ish Michtavim 1:188,

[154] Sheivet Halevi 3:31

[155] Aruch Hashulchan 453:5; M”B 453:7

[156] M”B 453:7

[157] Piskeiy Teshuvos 453:9

[158] Tashbatz 3:179; Igros Moshe O.C.  1:155; Poskim in Nitei Gavriel 2 39:15

[159] See Admur 308:89; So is apparent from all the early and late Achronim mentioned in Minchas Yitzchak 7:33 who do not mention it as being Muktzah.

The reason: As it is edible for Sephardim and is hence similar to wine of a Nazir.

Other Opinions: The Minchas Yitzchak ibid brings that according to some opinions Kitniyos is Muktzah on the Shabbos directly following Pesach being that it was set aside by Bein Hashmashos from being eaten.

[160] See Admur 310:4; Yechaveh Daas 2:64; So is apparent from all the early and late Achronim mentioned in Minchas Yitzchak 7:33 who do not mention it as being Muktzah.

Other Opinions: The Minchas Yitzchak 7:33 brings that according to some opinions Kitniyos is Muktzah on the Shabbos directly following Pesach being that it was set aside by Bein Hashmashos from being eaten.

[161] The reason it is not Muktza: 1) Edible Kitniyos is not Muktza on this Shabbos, despite it being inedible during Bein Hashmashos, as it is similar to a cow which was slaughtered, that as soon as its prohibition leaves it is permitted, and only by those things which were pushed away with one’s hands and thus became Muktza [such as candles/esrog/dried grapes] do they remain Muktza even after their reason of Muktza has left. [Admur ibid; M”B 318:8] 2) An item which was Muktza on Bein Hashmashos because of the previous day does not remain Muktza for the rest of Shabbos. [Michaber 665:1] 3) Even on Yom Tov itself Kitniyos is not Muktza as it is edible for Sephardim, and is hence similar to wine of a Nazir.

[162] See Minchas Yitzchak 7:33 for a thorough analyses on this topic

[163] Birkeiy Yosef; Sdei Chemed Chametz Umatzah 6:6; Luach Rav Tuchinsky

[164] The reason: As the Kitniyos is available for Sephardic guests to eat. This is similar to Challah in the Diaspora which may be baked on Yom Tov if there is a Tahor Kohen available. [Admur 467:20-21]

[165] Kneses Hagedola 62; Minchas Yitzchak ibid and other Poskim mentioned there

[166] The reason: 1) As it is similar to a person fasting who is forbidden in cooking anything even for others. 2) As one may come to eat it.

[167] Admur 453:4

[168] Admur 453:3 and 4

[169] Admur 453:5

The reason: As they are similar to grains which upon coming into contact with water become Chametz. [Admur ibid]

[170] Implication of Admur 453:5; Chayeh Adam 127:1; Maharsham 1:183; Beir Yitzchak 11; Marcheses 3; See Piskeiy Teshuvos 453:3

[171] Mamar Mordechai 32; Forbidden according to alternative reasons for why Kitniyos is forbidden, as explained in A; See Avnei Nezer 373 and 533; Sdei Chemed 6:1-2; Piskeiy Teshuvos ibid

[172] Admur 453:4

[173] The reason: Based on the reason mentioned above, only legumes are forbidden due to the custom, being that they are similar when cooked, to the cooking of the 5 grains. However, seeds are not forbidden according to the custom, being that they are not similar to grains. [Admur ibid]

[174] Admur 453:6

[175] Implication of Admur 453:5; Tzemach Tzedek O.C. 56; Terumos Hadeshen 113

Other opinions: Some Poskim rule it is permitted to eat Kitniyos oils. [Maharsham 1:183; Orach Mishpat O.C. 109]

[176] Admur ibid in parentheses

[177] See Maharsham and Orach Mishpat ibid regarding oil; Furthermore, one can compare this to musk [blood of the male dusk deer] of which many Rishonim and Poskim rule that it is permitted to be eaten due to “Panim Chadashos.” [See Admur in Seder Birchas Hanehenin 11:5 who records a dispute in this matter and concludes one is to be stringent by a Biblical prohibition; See Torah or Mamar Chayav Inish]

[178] Igros Moshe O.C. 3:73

[179] See Admur 453:3-5 who only forbids cooked legumes, or legumes that have come to contact with water, which would exclude peanuts which are roasted and do not appear similar to cooked grains of Chametz at all; Igros Moshe 3:63 [writes that from the letter of the law peanuts are permitted to be eaten, although in places that the custom is to be stringent one may not permit them to eat it.]; Rav Yaakov Landau OBM, as heard from his son Rav Eli Landau, ruled that peanuts are not Kitniyos and may be eaten;

[180] Rav Landau used to give a Hashgacha for Pesach on cookies made with peanuts. [Heard from Rav Eli Landau]; See Mikraeiy Kodesh 2:60 and Chelkas Yaakov 1:96 who permit peanut derivatives, such as peanut oil

[181] Milameid Lehoil 88; Mikraeiy Kodesh 2:60; Chelkas Yaakov 1:96; Igros Moshe ibid; Nitei Gavriel 38:4

[182] Piskeiy Teshuvos 453:5

[183] Shaareiy Teshuvah 453:1; Piskeiy Teshuvos 453:7

[184] Shaareiy Teshuvah 453:1 “In these areas the widespread custom is to eat coffee”; Madrich of Eida Hachareidis

[185] Shaareiy Teshuvah ibid in name of Tov Ayin of Chida “A certain Gadol wanted to prohibit coffee”

[186] Chida ibid that one who does so avoids any similarity to Kitniyos; Shaareiy Teshuvah ibid “This is a Chumra of Pesach, and one who does so is blessed”

[187] Madrich of Eida Hachariedis, as instant coffee is cooked/steamed, and at times is done in the same factory and machinery as non-Kosher animal products.

[188] Heard from Rav Eli Landau who stated that even instant coffee under a good Hashgacha is possibly ok to be used; This is similar to sugar of which the Rebbe writes that it may be used with a good Hashgacha.

[189] Chayeh Adam in Nishmas Adam Pesach 20

[190] The reason: As their flour looks similar to grain flour and an ignoramus may come to permit even flour of grains if it were to be allowed. [ibid]

[191] P”M 453 M”Z 1 with exception to areas who have accepted upon themselves to not eat it; Sheilas Yaavetz 2:147; Aruch Hashulchan 453:5; Divrei Malkiel 2:112; Orchos Chaim 467:5; Igros Moshe O.C. 3:63 that the custom was never to be stringent; Piskeiy Teshuvos 453:8

[192] Custom of some communities, brought in Piskeiy Teshuvos 453:8

[193] Rav Blumenkrantz writes that it is not considered Kitniyos, as would follow according to Igros Moshe regarding all products that do not have a prior tradition to prohibit; In addition, quinoa is a seed and not a legume.

[194] Hashgacha of Rav Landau; Rabbi Blumenkrants

[195] Vetzaruch Iyun if the mushrooms were purchased before Pesach, what issues do they have even if they grew off rye or wheat. See Halacha 9 regarding meat and poultry

[196] Seemingly, this is due to worry that the seeds were mixed with one of the five grains and may contain Chametz. Rav Landa does not allow any sprouts to be sold under his Hashgacha due to this reason.

[197] Seemingly, this is due to suspicion that the Chametz kernels are mixed with the wheat grass, however, technically, if it was grown before Pesach there should be no reason to forbid eating the wheat grass if its cleaned away from the kernel.

[198] See Avnei Nezer 373 and 533; Maharsham 1:183; OU Kashrus; Heard from Rav Eli Landau;

[199] Terumos Hadeshen 113

[200] Terumos Hadeshen 113; Beis Shlomo Y.D. 177; Minchas Elazar 4:34; See however Maharsham 1:183; Orach Mishpat O.C. 109

[201] Mikraeiy Kodesh 2:60 in name of Rav Chaim Ozer; See Piskeiy Teshuvos 453:6

[202] Minchas Yitzchak 3:138-2; 4:114-3; Cheshev Haeifod 2:18; Implication of Terumos Hadeshen ibid regarding sesame oil and hemp oil

[203] Nitei Gavriel 38:5

[204] Heard from his son Rav Eli Landau, and that it was used in their home over Pesach.

[205] Igros Kodesh 21:96; See Shulchan Menachem 2:223

[206] Admur 453:3

[207] Admur 453:3; See P”M 453 A”A 1 that Turkish wheat is not a grain and cannot become Chametz. Some translate this to refer to corn, which mainly cultivated in Turkey; Aruch Hashulchan 453

[208] Admur 453:4

[209] All commercially produced lecithin is made from soy

[210] Admur 453:3

[211] Admur 453:3

[212] Admur 453:4

[213] Admur 453:3; See Chok Yaakov 453:5

[214] Admur 453:3

[215] Admur 453:6

[216] Admur 453:5; Rama 453:1; Terumos Hadeshen 113

[217] Admur ibid; M”A 453:3; Terumos Hadeshen 113; Elya Raba 453:5; Chok Yosef 453:7; Chayeh Adam 127:11; Kaf Hachaim 453:34

[218] Admur ibid; Rama ibid; Terumos Hadeshen ibid

[219] Admur ibid; See M”A 453:2; Darkei Moshe 453:2

The reason: We do not suspect that perhaps some of the Kitniyus oil will fall into one’s food, as even a little bit of oil does fall into one’s food, it becomes nullified in majority. [Admur ibid; Peri Chadash 453:1; Chok Yaakov 453:6; Implication of Rama]

[220] Admur ibid; Rama ibid; Terumos Hadeshen ibid

[221] Admur ibid; See Chok Yaakov 453:8 and Kaf Hachaim 453:35 [Seemingly this ruling of Admur ibid is coming to answer their question of what the novelty is in this ruling that Kitniyos may be owned if even the five grains of Chametz may be owned if they have not contacted water]

The reason: Seemingly, regarding the laws of Baal Yiraeh and baal Yimatzeh we do not suspect that there may be a Chametz kernel which became mixed into the Kitniyos, as it is in any event less than a  Kezayis. Vetzaruch Iyun. See Chok Yaakov and Kaf Hachaim ibid

[222] So is evident from all the early and late Achronim who deal with the question of cooking foods on Shevi’i Shel Pesach for Achron Shel Pesach and do not mention it as being Muktzah. [See Chukas Hapesach 453:1; Erech Hashulchan 453:4; Machazik Bracha 467:6; Chasam Sofer 79; Rav Akiva Eiger Beitza Mareches Zayin and Shut 1:5; Halef Lecha Shlomo 343] Tzitz Hakodesh 1:35; Birchas Mayim O.C. 446; Benei Binyamon in end of Sefer; Tzitz Eliezer 14:54; See Admur 310:4; Yechaveh Daas 2:64

Other Opinions: The Minchas Yitzchak 7:33 brings that according to some opinions Kitniyos is Muktzah on the Shabbos directly following Pesach being that it was set aside by Bein Hashmashos from being eaten. See Chazon Ish 49:16; Dovev Meisharim 1:49

[223] The reason it is not Muktzah: 1) Edible Kitniyos is not Muktzah on this Shabbos, despite it being inedible during Bein Hashmashos, as it is similar to a cow which was slaughtered, that as soon as its prohibition leaves it is permitted, and only by those things which were pushed away with one’s hands and thus became Muktzah [such as candles/esrog/dried grapes] do they remain Muktzah even after their reason of Muktzah has left. [See Admur 310:4; M”B 318:8; Tzitz Hakodesh 1:35;] On other hand, however, perhaps one can say that cooked Kitniyos is Dachuiy Beyadayim. 2) An item which was Muktzah on Bein Hashmashos because of the previous day does not remain Muktzah for the rest of Shabbos. [Michaber 665:1; Tosafus Beitza 4a; Sukkah 10b; Rosh Sukkah 4:5; However, see Maharash Engel 4:92 in name of Rav Akiva Eiger; P”M O.C. 498 M”Z 2; However, see Tzitz Hakodesh ibid that all would agree here because Lo Dachinan Beyadayim.] 3) Even on Yom Tov itself Kitniyos is not Muktzah as it is edible for Sephardim, and is hence similar to wine of a Nazir. [Tzitz Hakodesh 1:35; See Admur 308:89; So is apparent from all the early and late Achronim mentioned in Minchas Yitzchak 7:33 who do not mention it as being Muktzah; See however Rav Poalim 3:30; brought in Kaf Hachaim 453:17; Minchas Yitzchak 7:33; Chazon Ish 49:16; Dovev Meisharim 1:49 who rule it is Muktzah on Yom Tov for Ashkenazim]

[224] Admur 453:5

[225] The reason: The reason for this is because we do not suspect that the oil will fall into food, as even if it does it is nullified in majority. [Admur ibid]

[226] Admur 453:5; Peri Chadash 453:1; Chok Yaakov 453:6; M”B 453:9

[227] The reason: As this prohibition due to custom is a mere stringency [and hence does not require 60x]. [Admur ibid]

[228] See M”B 453:8; Sdei Chemed 6:4; Piskeiy Teshuvos 453:6

[229] Admur 464:2; Terumos Hadeshen 113; Maharil p. 135; Chok Yaakov 464:3

[230] The reason: In some instances, the Kitniyos is the main ingredient, and is felt in the food. Furthermore, the Sages were only lenient if the mixture happened on its own and not for one who mixed it in intentionally with his hands in order to eat it on Pesach. [Admur ibid; Chok Yaakov]

[231] Zera Emes 3:48; Maharlanach 121; Peri Chadash 496:24; Erech Hashulchan 453:2; Chukas Hapeseach 453:4; Kaf Hachaim 453:27

[232] Zera Emes ibid; Chukas Hapesach ibid; Kaf Hachaim ibid

The reason: As there is majority of Heter versus the Kitniyos taste. [ibid]

Other opinions: Some Poskim rule one is not to eat the food if it was cooked ina  Ben Yomo Kitniyus pot. [Maharlanach ibid, brought in Kaf Hachaim ibid]

[233] Zera Emes ibid; Maharlanach ibid; Chukas Hapesach ibid; Kaf Hachaim ibid

[234] Tzitz Eliezer 10:25; Piskeiy Teshuvos 442:5

[235] Admur 462:19; See also 447:26; 451:51 and 76

[236] Heard from Harav Yaakov Yosef za”l

[237] Admur 447:50; 467:19-20; Rama 467:8

[238] Minhagei Maharash 37, 48; Maharil Pesach p. 132; Terumas Hadeshen 119

[239] See Admur 447:50; 467:19-20 [Uncooked sugar known as Hut-Sugar is not chametz, but custom to avoid and sell to Goy, however boiled sugar called Tzukar Kandel and sugar powder is Chashash Chametz]; Rama 467:8 [forbidden to eat and even own, except for sugar kneidal];Taz 467:8 [explains Rama, and so rules Admur ibid]; M”A 467:9; Malbushei Yom Tov 467:8; Olas Shabbos 467:8; Chok Yaakov 447:34; 467:21 and 23; Elya Zuta 447:12

The reason: In previous times the manufacturing of sugar often contained flour contamination, and hence was a worry of Chametz. This was either due to being 1) manufactured in similar plants as flour, or 2) due to intentional contamination being that in certain countries flour was cheaper than sugar and hence they would mix the powdered sugar with flour, hence cheating the consumers, and creating a real problem for Pesach or 3) due to being cooked and dehydrated in Chametz pots. Due to this, we already find in the times of the Shulchan Aruch and later Rishonim, a discussion regarding which sugars may be used for Pesach and which may not, depending on the above worry of flour contamination. The final ruling in the Poskim, in those times, was that sugar of all sorts should not be eaten during Pesach, and that therefore the custom is to sell it to a Gentile before Pesach, due to the worry of the Chametz contamination.

[240] Admur 455:9

[241] See Admur 467:14-16 that so is custom

[242] Admur 467:17 that so is custom; Nitei Gavriel 2-39:2

[243] 467:21; M”A 467:10; M”B 467:33; Kitzur SHU”A 117:4

[244] Admur 467:24 and M”A 467:10 regarding tobacco, that it is commonly soaked in barley and is hence to be put away in a closed room or behind a Mechitza;

[245] Admur 450:18 in parentheses based on Michaber Y.D. 60:1; 142:11 and Shach 142: 1; P”M 448 A”A 10 regarding animal of gentile; Shaareiy Teshuvah 448:7 in name of his uncle; Beis Ephraim 35; Igros Moshe 1:258; See Yeshuos Yaakov 448:9; Nishmas Adam 19; Toras Chesed 21; Ashel Avraham Butchach 448; M”B 448/33; Nitei Gavriel 57 footnote 24; Piskeiy Teshuvos 448/33

[246] The reason: As this is a case of Zeh Vizeh Goreim, as explained in 445:10

[247] Shaareiy Teshuvah ibid in name of Beis Ephraim ibid; Poskim brought in M”B ibid; Igros Moshe ibid that this applies according to all and there is no need to be stringent even for the meticulous

[248] Igros Moshe ibid

[249] P”M ibid

[250] See Toras Chesed ibid regarding milk and whether one can initially rely on Zeh Vizeh Goreim to buy from a gentile; Ashel Avraham ibid; Kitzur SHU”A 117:13; Teshuvah M’Ahava Y.D. 3:60; Arugas Habosem 138; Maharshag 2:85

[251] Piskeiy Teshuvos ibid

[252] Piskeiy Teshuvos ibid footnote 157

[253] In the past the Eida Hachareidis, under Rav Moshe Bransdofer, was not careful on this issue.

[254] See Madrich Eida Hachariedis for Pesach and all year under “Tenuva”

[255] The reason: As various spices and chemicals are used in the processing, and these spices may contain flour.

[256] As the knives are not usually used for any Chametz foods, and the salt used for Melicha is non-iodized and thus does not have any worry of Chametz. In many plants the salt is Kosher for Pesach throughout the year!

[257] As it is possible that the knife was used to cut processed meats which contain Chametz, such as salami, and the fatty Chametz will now stick onto the meat. However, see Admur 447:58 that from the letter of the law it suffices to rinse the emat even in such a case.

[258] https://www.clalit.co.il/he/medical/pharmacy/Documents/list_of_kosher_medicines_2022.pdf

[259] https://www.clalit.co.il/he/medical/pharmacy/Documents/list_of_kosher_medicines_2022.pdf

[260] https://www.clalit.co.il/he/medical/pharmacy/Documents/list_of_kosher_medicines_2022.pdf

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