Kitniyot
YHE-HALAKHA:
TOPICS IN HALAKHA
Kitniyot
Rav
Yosef Tzvi Rimon
THE SOURCE OF THE LAW
The Gemara in Pesachim 35a records the view of Rabbi Yochanan ben
Nuri that rice is considered chametz:
As
it was taught in a beraita: Rabbi Yochanan ben Nuri said: Rice is a type
of grain, and one is liable for karet (excision) for eating it in a
fermented state, and with it one fulfills one's obligation [to eat matza]
on Pesach.
The Sages, however, disagree and understand from the mishna that
only the five species of grain ferment and become chametz; rice, on the
other hand, does not ferment, rather, it decays:
These
are the things with which a person fulfills his obligation on Pesach: wheat,
barley, spelt, rye and oats
.
These
things yes; rice and millet not. From where is this derived? Rabbi Shimon
ben Lakish said, and similarly a tanna of the school of Rabbi Yishmael
taught, and so too a tanna of the school of Rabbi Eliezer ben Yaakov
taught: The verse states: "You shall eat no leavened bread with it; seven days
you shall eat unleavened bread with it" (Devarim 16:3) a person
fulfills his obligation regarding matza with things that can ferment, to
the exclusion of things that do not ferment, but rather decay. Our mishna is not
in accordance with Rabbi Yochanan ben Nuri, who said: Rice is a type of grain,
and one is liable for karet for eating it in a fermented
state.
The Rambam (Hilkhot Chametz u-Matza 5:1) rules in accordance with
the Sages that rice does not ferment, but rather it decays, and this is also the
accepted ruling according to all the Rishonim:
The
prohibition of chametz on Pesach only applies to the five types of grain:
two types of wheat, namely, wheat and spelt, and three types of barley, namely,
barley, oats and rye. But kitniyot, such as rice, millet, beans,
lentils and the like are not subject to [the prohibition of] chametz.
Even if a person kneads rice flour, or the like, with boiling water and
covers it with a cloth until it rises like dough that ferments, it is permitted
to be eaten, for this is not fermentation, but rather
decay.
The Sages' position and the Rambam's ruling are clear to anyone who
understands the chemistry involved (see Techumin 1, p.
97).
THE CHEMICAL EXPLANATION
There are three critical factors in flour:
1)
Starch.
2)
Proteins.
3)
Enzymes that stimulate fermentation.
THE FERMENTATION PROCESS
One of the enzymes is called beta-amylase. This enzyme breaks down
the starch into glucose (sugar), and then the glucose is then converted
into alcohol. When the alcohol evaporates (this is what produces the
pleasant smell), the dough rises.
Beta-amylase
→ starch → glucose → alcohol
Rice is also comprised of the three components found in the five types of
grain: starch, proteins and enzymes. It lacks, however, the enzyme beta-amylase.
The other enzymes generate a slow process of fermentation, but before the
process is completed, another enzyme causes the dough to decay (this enzyme is
also found in wheat flour, but the dough rises before it has a chance to cause
decay).
It is for this reason that Chazal said that rice does not ferment,
but rather decays.
THE DECREE OF KITNIYOT
The Semak (Ri of Corbeil, commandment 223) brings the custom not
to eat kitniyot on Pesach:
Regarding
kitniyot, such as beans, lentils
, and the like, our Rabbis practiced a
prohibition not to eat them on Pesach
They did not practice a prohibition
because of the fermentation itself, for they would not have erred in a matter
that even school children know
And
therefore it seems right to maintain the practice and forbid all kitniyot
on Pesach - not because of the fermentation itself, for it would be a
mistake to say that, but rather because of a decree. Since kitniyot are a
cooked dish, and grain too is a cooked dish, were we to permit kitniyot,
people might come to mix them up
And it is also something that is piled up
("midi demidgan") like the five species [of grain]. There are also places
where it customary to make bread from them as from the five species, and,
therefore, those who are not well-versed in the Torah are liable to mix them
up
The Semak writes that kitniyot are similar to the five
species of grain, and therefore there is room for confusion. The similarity
stems from the following:
1)
Cooked
dish: The Gemara in Berakhot 37a records a view that we recite the
blessing of "borei minei mezonot" over rice because it is a cooked dish,
namely, a
staple food that is cooked. Thus, there is room to make a mistake and confuse
rice with regular bread.
2)
Something
that is piled ("midi demidgan") Rice and grains are gathered in a
similar manner (and therefore it is called "dagan"; Tosafot,
Nedarim 55a), and therefore there is concern about confusion between
them.
3)
The
Tur (453) brings another reason for the prohibition of
kitniyot:
Some
authorities forbid the eating of rice and all other types of kitniyot in
a cooked dish, because wheat might have become intermingled with them. This is
an excessive stringency, and it is not the customary
practice.
That it to say, there is room for concern that wheat kernels had
gotten into the sacks of kitniyot. The Tur himself writes that this
is an excessive stringency and not the common practice.
OPPOSITION TO THE CUSTOM
Thus, the custom of not eating kitniyot on Pesach was first
recorded about seven hundred years ago. The Semak (commandment 223, in
the glosses) writes:
And
my master Rabbi Yechiel was accustomed to eat white beans
on Pesach, and he
would also say this in the name of great authorities
Nevertheless, it is very
difficult to permit something regarding which the world practices a prohibition
from the time of the ancient Sages
Rabbi Yechiel of
The
custom practiced by our forefathers is based on a mistake.
Rabbi Yaakov Emden (Mor u-Ketzi'a, no. 453) tried to abolish the
custom, writing that his father, the Chakham Tzvi, was very distressed by
it:
I
can testify about my father, the Gaon, ztz"l, how distressed this
righteous man was about this
I, therefore, say, that whoever abolishes this
custom not to eat kitniyot may my lot be with him. I wish that the
great authorities of the generation would agree with me
.
This position, however, was not accepted, and the Poskim adopted
the approach of the Maharil (Sefer Maharil [Minhagim], Hilkhot
Ma'akhalot Assurot be-Pesach, s.v. [16]
kitnit):
[16]
As for all kinds of kitniyot the Maharash said that it was decreed not
to cook them on Pesach. Even though it is only the five grains wheat, barley,
spelt, oats and rye that ferment, nevertheless because of them, they decreed
about all kinds of kitniyot. One must not say: Since no Torah prohibition
is involved, there is nothing to be concerned about, for anyone who transgresses
a rabbinic decree is liable for the death penalty, and violates the prohibition,
"You shall not deviate from what they tell you."
Regarding this, the Beit Yosef (453) writes as
follows:
Nobody
is concerned about this except for the Ashkenazim.
Similarly, the Rema writes (in the Darkhei
Moshe):
And
we Ashkenazim are accustomed to practice stringency.
DO THE VARIOUS RATIONALES APPLY TODAY?
At first glance, one might have thought that all of the reasons mentioned
above for forbidding kitniyot on Pesach are no longer relevant today. The
truth, however, is that even today these reasons are pertinent. Even today,
all types of kitniyot and grains are packaged in the same
factories. Thus, we sometimes find wheat kernels in packages of rice, or the
like, and therefore the decree should apply today as well. What is more, in
recent years food companies have begun to manufacture similar products out of
rice and the five grains, such as rice cakes that frequently include the five
grains in their ingredients.
[For this reason I am not fond of the idea of Pesach wafers, which look
exactly like chametz wafers. While it is not in our power to impose new
prohibitions, the decree regarding kitniyot is based on the idea of
taking steps to prevent mistakes and deceptions. Even if Torah scholars are
unlikely to come to error, the matter must be considered from a broader
perspective. When a religious child is seen eating bisli (an popular
Israeli snack food) on the street, his non-religious neighbor is liable to think
that bisli is not chametz. Furthermore, one should find it
emotionally difficult to eat food items on Pesach that look exactly like
chametz].
And furthermore, we should add the words of the Meshekh Chokhma
(Shemot 12) and the Arukh ha-Shulchan (Yoreh De'ah 115)
that the Sages had additional, concealed reasons for the decrees that they
imposed, and we must be very careful not to abolish a customary practice just
because it seems to us that the reasons for which it had been instituted no
longer apply.
DEFINING THE CUSTOM
The Shulchan Arukh and the Rema write in Orach Chayyim
453:1:
With
these things a person fulfills his obligation on Pesach: wheat, barley, spelt,
oats, and rye (the customary practice, lekhatchila, is to use wheat
[Maharil], but not with rice and other kitniyot. The latter also do not
ferment, and it is permissible to prepare a cooked dish with
them.
Rema:
And there are those who forbid this (Tur; Hagahot Maimoniyot,
chap. 5; and Mordekhai, chap. kol sha'a). And the customary
practice in Ashkenaz is to be stringent, and one must not deviate. It is
obvious, however, that we don't forbid, bedi'eved, if they
[kitniyot] fell into the pot. So too it is permissible to light with oils
made from them, and we do not forbid if they fell into the pot. And similarly it
is permissible to keep kitniyot in the house (Terumat ha-Deshen,
no. 113).
We see from the Rema (in the name of the Terumat ha-Deshen)
that it is permissible to keep kitniyot in the house over Pesach.
That is to say: our concern is exclusively about the prohibition of eating,
and not about the prohibition of keeping chametz in one's possession (as
opposed to the prohibition of eating, which is punishable by karet, the
prohibition of having chametz in one's possession is a regular negative
command, the violation of which makes a person liable for flogging. Moreover, if
a kernel of chametz becomes intermingled with the kitniyot, there
is no violation of the prohibition of "bal yera'eh," because the
chametz had been nullified, and nullification is effective regarding
chametz less than the size of an olive. Regarding eating, on the other
hand, one would violate a Torah prohibition if he ate enough such chametz
[there is a view in the Rishonim that nullified chametz is not
chametz even with regard to eating, but this was not accepted as law;
Terumat ha-Deshen]).
Similarly, the Rema writes (in the name of the Terumat ha-Deshen)
that, regarding kitniyot, there is no prohibition of enjoyment. It
is therefore permissible to light oil made from
kitniyot.
Another leniency: If kitniyot fell into a pot, they do not
cause the food to be forbidden. The Mishna Berura (453:9) writes that
even if there is only nullification by way of a majority, that suffices
bedi'eved, and there is no need for nullification by way of
shishim (sixty times as much permitted food as forbidden
food).
Rav Yitzchak Elchanan Spektor (Responsa Be'er Yitzchak, no. 11)
writes that one may be lenient regarding kitniyot if one prepares the
dish before Pesach, even if one adds the kitniyot intentionally. For
before Pesach the kitniyot do not have the status of a forbidden food,
and there is no issue of nullifying a forbidden food lekhatchila
(regarding actual chametz we rule that "issura bala".) The
Poskim, however, did not generally accept this leniency, and
certainly today the companies that manufacture kosher for Pesach products do not
rely on it (though there is room to combine this factor with other factors, as
below regarding rapeseed).
UTENSILS WHICH HAD BEEN USED FOR KITNIYOT
Regarding utensils in which kitniyot had been cooked, the Kaf
ha-Chayim (453:27) writes in the name of the Zera Avraham that
after twenty-fours leniency may be practiced, but afterwards he writes
that the Zera Emet permits such utensils even on the same
day.
By strict law, even if food is cooked in a pot that had been used the
same day (ben yomo) for kitniyot, the food is permitted, for
(presumably) the kitniyot are nullified by the majority of
non-kitniyot food. Lekhatchila, however, when cooking for a
child or the like, one should set aside utensils for that purpose. This is
the opinion recorded in Responsa Maharam Shik (Orach Chayim, Rema,
end). According to Responsa Yechaveh Da'at (V:32), an Ashkenazi is
permitted to eat in a Sefardi's home, even if he knows that on that same day
he had cooked kitniyot in his pots.
WHAT ARE KITNIYOT?
The Semak (in the continuation of the passage cited above) writes
that the decree of kitniyot only applies to things that are similar to
grain and are liable to become mixed up with them. He notes, however, that
the common practice is to refrain from eating all
kitniyot.
In
light of this, the Acharonim disagree about the definition of
kitniyot:
1)
Species
the edible portion of which is the seeds (and those seeds can be planted and
give rise to new seeds).
2)
Species
that can be ground into flour or the like, and there is concern about confusion
with grain flour.
The
leading halakhic authorities disagree about the matter. Rav Tzvi Pesach Frank
(Mikra'ei Kodesh, II:60, p. 204) discusses peanuts. Since they are not
cooked and since they are not "midi demidgan," it is exceedingly unlikely
that they should become mixed in with wheat kernels. Nevertheless, he write,
the common practice is not to eat peanuts on Pesach. On the other hand,
Responsa Igrot Moshe (Orach Chayim III:63) permits eating peanuts
on Pesach, but he writes that in places where it is customary to forbid them,
they are forbidden.
On the other hand, the common practice is to permit coffee and cocoa
(Sha'arei Teshuva).
The Chayei Adam (Nishmat Adam, Pesach, question 20)
writes that it is customary not to eat potatoes on Pesach, because they are used
to make flour. But the Poskim write that the common practice is to eat
them (Responsa Divrei Malkiel, I:28).
In
light of the aforesaid, there is room to raise a question about the common
practice to forbid soybeans, especially in light of the fact that they
were not available when the decree was first instituted. It should be stressed,
however, that it is customary to practice stringency regarding
soybeans.
KITNIYOT OIL
It is clear from the words of the Terumat ha-Deshen cited by the
Rema (above) that he was stringent about kitniyot oil, and permitted it
only for lighting. Some authorities, however, permitted kitniyot oil,
arguing that it is merely "zei'a" (sweat, moisture) (Marcheshet;
and, based on another argument, Be'er Yitzchak, no. 11). Furthermore, oil
is usually not the majority ingredient of the food product, and therefore the
kitniyot oil should be nullified by the non-kitniyot
ingredients.
USING THE KITNIYOT WHEN THERE IS NO CONCERN ABOUT FERMENTATION
The Gemara in Pesachim 39b states that wheat that was baked can no
longer ferment and become chametz. The Shulchan Arukh accepts this
ruling as law (463). And by strict law, grain that was scalded in boiling
water can also not become chametz. The reason is that the boiling
water destroys the enzymes needed for the fermentation process. Though
the Shulchan Arukh writes that we are not familiar with the permitted
manner of washing grains, and therefore we are stringent, there should he room
to be lenient in the case of kitniyot. Although Semak forbids
kitniyot even if they were first scalded in boiling water, the Or
Zaru'a, however, is lenient on the matter (II:256).
In 1895, there were those who wanted to use sesame oil on Pesach, and
even agreed that the sesame seeds would not be washed before the oil is
extracted. But the Torat Chesed, R. Yehoshua Leib Diskin, and Rav Shmuel
Salant were all opposed. In 1909, Rav Zion Bretzlav approached Rav Kook in Yaffo
(Orach Mishpat, no. 111), seeking a hekhsher for sesame oil. Rav
Kook's court issued such a hekhsher, provided that the oil be produced
without the sesame seeds coming into contact with water. In addition, Rav
Kook insisted that all the oil be heated (the equivalent of scalding, so
that the oil could no longer ferment), so that the allowance is supported by the
lenient position of the Or Zaru'a.
When news of Rav Kook's ruling reached
The kitniyot oils that are available today do not comply with
Rav Kook's requirements. No special care is taken that the kitniyot
not come into contact with water, and the oils are also not
heated.
COTTONSEED OIL
The Rambam writes (Hilkhot Kil'ayim 1:8):
Seeds
are divided into three categories. The first is called grain (tevu'a),
namely the five species: wheat, spelt, barley, oats and rye. The second is
called kitnit, and this includes all edible seeds aside from grain, e.g.,
beans, peas, lentils, millet, rice, sesame, poppy and the like. The third is
called garden seeds (zir'onei gina), namely, all other seeds that are not
fit for human consumption, but the fruit of those seeds are fit for human
consumption
It seems from here that cottonseeds, which are not fit for
consumption, are not considered kitniyot. In light of this, Rav Frank
(Mikra'ei Kodesh, Pesach, II:60), permitted cottonseed oil, and he writes
that Rav Chayim also permitted this. A similar ruling is brought in the name of
Rav Moshe Feinstein.
Responsa Minchat Yitzchak, however, is in doubt about the matter
(IV:114). The allowance regarding the use of cottonseed oil on Pesach used to be
widespread in
The primary reason for the allowance is that the decree of kitniyot
does not apply to non-edible seeds (as we saw in the Rambam that such
seeds are not considered kitniyot), and cottonseeds are not
edible.
RAPESEED LECITHIN
Today there are products, primarily Elite chocolates, which bear the
stamp: "For those who eat rapeseed" ("le-okhlei liftit"). What does this
mean?
There is a substance called lecithin, a fatty compound that binds oil
to water. Mayonnaise, for example, is made by mixing oil and eggs. The eggs
contain lecithin that binds the water, the main component of eggs, to the
oil.
Lecithin is also produced from soya and rapeseed. Rapeseed is an annual
plant with yellow flowers, and is used in the production of lecithin and canola
oil.
Until
a few decades ago, rapeseed oil was used only for industrial purposes, because
it contains a certain acid that is bad for the human body (Tehudat
Kashrut, p. 29). In recent years, however, it became possible to remove most
of this acid, and this led to the expanded use of canola oil and lecithin made
from rapeseed.
Responsa Avnei Nezer (Pesach, 373) forbids the use of
rapeseed, and according to him it falls into the category of kitniyot. In
the addenda to his Hilkhot Pesach (no. 532), however, he writes that if
the oil is first cooked without water, it can no longer ferment and there is
room for allowance. Today, this is the way that canola oil is produced, with the
initial extraction at 80 degrees Celsius with no contact with
water.
There are additional grounds for leniency: Like cottonseed, rapeseed is
also inedible. And furthermore, we are dealing with an oil, and we saw
that there are those who permit all kitniyot derivatives. Moreover,
lecithin is not the major ingredient of chocolate (and it does not fall into the
category of "davar ha-ma'amid," for it is possible to make chocolate
without lecithin), and as we saw, kitniyot is nullified in a mixture in a
majority of non-kitniyot ingredients, and according to some authorities,
mixing kitniyot in non-kitniyot is permitted lekhatchila
(Responsa Be'er Yitzchak).
In
practice, mehadrin hekhshers do not accept rapeseed, and therefore, it is
preferable to avoid buying such products, for the overall kashrut
supervision is likely to be less reliable.
(Translated
by David Strauss)
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