Post by Lee RatnerPost by Asher NPost by b***@vms.huji.ac.ilPost by LisaOkay. Is there *any* fake mustard product out there that's kosher
for Passover? It is incredibly annoying to have to do without
mustard during Passover, and there's fake just about everything
nowadays.
Real mustard is kitniyot (according to the REMA). Who would want to
eat some chemical compound that mimics the taste of mustard ???
Needless to say, Israel makes real Kosher for Passover mustard for
Sephardim but it's kitniyot.
I've always been bothered by the concept of custom becoming law. More so
when the custom depends on which shtetl one comes from. Kitniyot being
the prime example. Things are either kosher for passover or not, where
your ancestor, 10 generations back, comes from should not have any
bearing in that. After All, Torah is clear on the concept of chometz.
Can somebody please explain to me what kitniyot means? I have a
vague idea from this thread that kitniyot means that something is
technically kosher for Pesach but some Rabbi had a quam about it and
declared it not to be kosher for Pesach.
Kitniyot are a type of edible seed delineated in Rambam Hilchot Kilayim 1:8
(beans, peas, lentils, spelt [I think that's what DOCHEN in], sesame,
poppy, etc.) to which were added later on items such as mustard, string
beans, corn).
Way back in 1969 when I first came to Israel (junior year abroad in college)
I visited a tiny street in the south side of Tel Aviv (Rechiv Pichiotto)
which houses all the 5-6 Israeli importers of grain. I personally noticed
100 kilogram burlap sacks of rice with an occasional grain of WHEAT stuck
inside.
Refraining from eating Kitniyot on Pessach is described by the SEMAK
[Sefer Mitzvot Kattan] (R. Yitzchak b"r Yosef from Corbeil, died 1280)
as a very old custom ("mi'mei chachamim kadmonim". Likewise, the
MORDECHAI mentions that it's an old custom ("minhag kadum").
The custom is also mentioned by the OR ZARUA (R. Yitzchak b'reb Moshe, died
1260) who lived a generation before the Mordechai.
However, there was much opposition to it. The TUR (Orach Chaim 453) calls it a
"chumra yeteira velo nahagu ken". The Bet Yosef on this TUR quotes the RI
(The Tosafist R. Yitzchak b'reb Shmuel who lived circa 1160) as saying this
is a "minhag shtut", and Rabbenu Yechiel of Paris (circa 1200) who used to
eat Kitniyot. Rabbenu Yechiel was a disciple of Rabbi Yehuda Sir Leone, the
chief disciple of the RI. What's intriguing is that the OR ZARUA was a
disciple of Rabbi Yehuda Sir Leone and the SEMAK was a disciple of Rabbenu
Yechiel.
Today, this custom has the force of a Gezera (decree) and cannot be
arbitrarily abolished.
1) "mei kitniyot" (oil derived from legumes) is subject to rabbinic debate
[especially as the prohibition of kitniyot is simply a strong custom rather
than a talmudic rule]. There were many rabbis who permitted oil derived
from Kitniyot (see: Beer Yitzchak OC 11; Tshuvot haMaharsham I 183; Yesodei
Yeshurun VI 424).
2) nullification of kitniyot in a mixture: Simple "bitul b'rov" (nullification
by having the non-kitniyot food in the majority) is permitted (see; Shulchan
Aruch ORACH CHAYIM 453:1 in the Rema "im naflu toch ha'tavshil" if it occurs
accidentally; Mishna Brura 453 # 9; Aruch haShulchan OC 453 #6)
3) although "ein mevatlin issur d'rabban l'chatchila" [one is not permitted
to nullify food in advance] there are instances where it may be permitted
(see: Yoreh Deah 99:6-7 based on a gemara in Beitza 4b and according to
the RASHBA there). With regard to Kitniyot, we're not even dealing with a
rabbinical prohibition but a custom.
Josh