Chapter 6: Kosher for Pesach foods and products

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.

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.

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]

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.

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!]

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]

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.]

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.]

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.]

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

———————————————————————————————

[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 5^th 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. [1^st 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. [2^nd 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 6^th 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 6^th hour of the 14^th, 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 6^th 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 6^th 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; 1^st reason in Hagahos Maimanis ibid, Semak 222, Mordechai Remez 588, Beis Yosef 453; 1^st reason in Chok Yaakov 453:5; Peri Chadash 453:1 based on Pesachim 40b; 1^st 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; 1^st reason in Taz 453:1; 2^nd reason in Chok Yaakov 453:5; 3^rd reason in Hagahos Maimanis ibid and Beis Yosef 453; 1^st 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. [2^nd reason brought in Taz 453:1; 2^nd reason in Hagahos Maimanis ibid, Semak 222, Mordechai Remez 588, Beis Yosef 453; Bach 453; 2^nd reason in Perisha 453:3; 2^nd 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 2^nd reason] 2) May an Ashkenazi eat cooked Kitniyos if it was checked for grains. [Permitted according to 1st reason, forbidden according to Admur, 3^rd 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 15^th 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