Source: https://ph.yhb.org.il/en/04-09-06/
Timestamp: 2020-02-19 17:52:42
Document Index: 244111462

Matched Legal Cases: ['§11', '§3', '§111', '§32', '§222', '§113', '§11', '§134', '§33', '§373', '§111', '§3']

6.	Kitniyot That Never Touched Water and Kitniyot Oils | Peninei Halakha
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[4]. Most authorities are not stricter about kitniyot than about the cereal grains (SAH 453:5; Ĥayei Adam 127:1; Responsa Maharsham 1:183; Be’er Yitzĥak §11; Responsa Marĥeshet §3; and Rav Kook’s Oraĥ Mishpat §111). Some, however, are more stringent (Sho’el U-meishiv 1:1:175 and Ma’amar Mordechai §32). Their rationale is that no one would understand these distinctions since kitniyot do not become ĥametz. Additionally, they were concerned that making the kitniyot exactly like the cereal grains would mislead people to think they could use kitniyot to fulfill the mitzva of matza. As noted, though, most poskim are lenient, and in any dispute about a custom the halakha follows the lenient opinion.
The Rishonim also debate whether or not scalding works for kitniyot, since scalding any of the five cereal grains technically eliminates the possibility of its leavening, though the Ge’onim agree that no one knows how to scald the grains properly (SA 454:3). However, according to Or Zaru’a 2:256, since the prohibition of kitniyot is just a custom, scalding the kitniyot is effective and permits them. Mordechai rules stringently, and Rabbeinu Peretz’s glosses to Smak §222 notes the lenient opinion but rules stringently.
[5]. Terumat Ha-deshen §113 explains that oil extracted from kitniyot is prohibited because the kitniyot are first malted. This is also the opinion of Rema 453:1. The implication of Terumat Ha-deshen is that if the kitniyot were not malted, their oil would be permitted. R. Yitzĥak Elĥanan Spektor in Responsa Be’er Yitzĥak §11 rules even more leniently, explaining that if the kitniyot were checked to ensure that no grain seeds were mixed in, the oil extracted from them is permitted, since the act of checking proves that the person is familiar with the prohibition. Similarly, Responsa Emek Halakha §134 permits whiskey distilled from kitniyot, as the prohibition applies to kitniyot themselves, not the liquid extracted from them.Conversely, other Aĥaronim maintain that oil extracted from kitniyot is prohibited even when the kitniyot are not malted (Nishmat Adam §33 and Avnei Nezer OĤ §373). However, Terumat Ha-deshen and Rema imply that such oil is permissible. This raises an apparent difficulty, since the oil will eventually be mixed with water, a process that would be forbidden to apply to grain. Thus, according to these authorities, the custom is to prohibit kitniyot in their seed and flour state, but not in their oil state. One need not be concerned that grain kernels got mixed in with the kitniyot, which would turn to ĥametz when the extracted oil is mixed with water, since any oil extracted from the grain is batel be-shishim and is not ĥozer ve-ne’or on Pesaĥ (SA 447:4). Additionally, it appears that even liquid that is exuded by grain does not become ĥametz, as explained in Oraĥ Mishpat §§111-112 and Responsa Marĥeshet §3. Tzemaĥ Tzedek permits this for poor people, provided that the kitniyot did not come into contact with water while in seed form.