B"H

(EXCERPT FROM THE BOOK, "ZEVACH PESACH," by Rabbi Suleiman Saleh,
brother of Maharitz. Written about 1770 C.E.)

Concerning Purification of Vessels by Boiling

"Pots and tubs used throughout the year require thorough cleansing. Likewise, bowls and urns made of clay used in boiling coffee, and all vessels wherein had been stored leaven are stored away in a sealed place, and the key is concealed [from use] in order not to err [thereby] or come to make use of them at Passover. [An earthenware] drain pipe used at Passover cannot be rendered fit, and must therefore be replaced if it were not intended for Passover. A covering used over the drain pipe, or over an oven, require replacing on account of the evaporation of leaven within them. (Maharitz in an epistle). Skewers and the baker's shovels are heated in an oven until they redden [by the heat]. [As for] knives, one cleanses them and washes them to be used exclusively for Passover. Even the vessel used to contain oil requires washing, and he purchases [fresh] oil before Passover to be used exclusively for Passover, since he has need of it in eating, [such as] for roasting, [or for frying] eggs, or for rubbing down the drain pipe. Therefore, the vessel requires cleansing, for it is of no lesser importance than any other drinking vessel.

[As for] the kneading trough and the fenugreek (Ar. Hilbah) container, washing is of no use for them, since they have a strong acidity. Now had they not been [made] of clay, they would have required a thorough cleansing, and boiling [in order to render them fit for use at Passover], just as will be explained in the succeeding pages. Porcelain cups wherein they drink cold [liquids], and occasionally hot [liquids] such as coffee, or a thin gruel (Ar. Matit), it suffices for them to be washed, for we do not judge vessels except after their ordinary use. All vessels that are used with water upon the fire, such as copper kettles, and also stoneware and spoons, or either copper, wooden or stone kneading troughs, [all] require cleansing and boiling a second time.

The way of boiling vessels is prescribed in the following manner:
They boil water in a large vat, and immerse [the vessel] within it while it is boiling, until all leaven absorbed in them has been discharged. And when he has finished boiling them, he rinses them in cold water, as will be explained in the succeeding pages. Those vessels that are used while not actually brought into direct contact with the fire, such as those which boiling water has been poured into them from a vessel laid upon the fire, when they have cooled off, likewise is their prescribed manner of being rendered fit, that is, they are put within a large vessel, whereupon boiling water is poured directly over them, and they are left in that state until they discharge the leaven which is absorbed in them, after which they are rinsed in cold water. And even though he occasionally uses them when they are brought into direct contact with the fire, we do not judge vessels except after their ordinary use. The lid of a cooking vat requires boiling. The instrument on which is used to roll dough for baking (kneading board), if it is made of copper or of wood, it requires boiling.

Tables, copperware and wood, where it is customary to lay within them leaven, require cleaning very well, and boiled water is poured over them. And if the copperware or wood had in them riveted plates, since leaven was used in them, purification by boiling is not sufficient [for them], but rather, the [riveted] plates must be taken apart from the copperware, or either the place of the plate be heated by fire until it burns the residue of leaven that is lodged beneath the plate.
Afterwards, he puts the entire vessel within a vat of boiling water. Yet, if it were a wooden vessel [that needed to be rendered clean], it has no amendment. Rather, the plate must to be taken apart. If there was a crack in the wooden vessel, one must widen the crack in order to remove the leaven that might be lodged therein.

One is to be cautious not to boil milk vessels and meat vessels together, if one of them was used for such within the past twenty-four hours, either for milk or for meat.

One is to be cautious that the vessels are not attached to one another while putting them through the boiling process; neither let him hold on [to the vessels] with the metal thongs in one place, but rather, let him change the place [where he takes hold of the vessel] so as to permit boiling in the place of the thongs.

Any large vessel that cannot be placed within another vessel, he makes for it a rim out of clay, [attaching it] to the outside of its brim, and fills it with water, bringing it to a boil until the water reaches its brim. He also places within it heated stones, sufficient to cause the water to rise above its brim during the boiling process.
One must perform the [necessary] boiling before the sixth hour of the day on the eve of Passover (i.e. the 13th of Nisan), seeing that if he boils [them] after the sixth hour, he must take care that those vessels were not rendered clean in the very same day [of their use]. Moreover, the water [used in boiling] should be sixty times greater than the bulk of the vessel being boiled. Let him not boil a vessel, whose absorption capacity is small, along with another vessel whose absorption capacity is greater. Neither let him leave the vessel within the [boiling] water more than what is necessary for it to discharge all leaven which might be absorbed within it, so as to prevent its returning and being absorbed once again from the water. Let not the water cease its boiling while vessels are being dunked for purification, for which reason [it is advisable that] he begins the process before the sixth hour, in order to lighten his load..."

END

Quote "One is to be cautious not to boil milk vessels and meat vessels together, if one of them was used for such within the past twenty-four hours, either for milk or for meat"

Knowing that he's a S'fardi Posek. This would seem to follow the Rama's rule in YD 95:3 that prohibits such an action. But the SHulchon Orech there permits this and says this is Not Bar Not (and the Shulchon Orech also permits Not Bar Not even L'Chatchila (ibid 1), then why would he be apposed to this? (a lot of his other Halachos seem to agree with the Shulchon Orech when he argues on Rama like saying a vessel goes after most of it's uses)

B"H

Rav Chaim,


It is a misnomer to say that the Yemenite Jews are Sephardic Jews. The Yemenites have a long history of differences with the Shulhan Arukh. In some things, they practice like the Rama (and the rest of our brothers from the lands of Ashkenaz). In other things, they practice like our Sephardic brothers.

For example, the Yemenites (till this day) make four blessings over the four cups which we drink at Pesach, like minhag Ashkenaz. Our Sephardic brothers will bless only over two of the four cups at Pesach.
There are many other similarities besides what is mentioned here.

David

quote:

Originally posted by Rav Chaim:
Knowing that he's a S'fardi Posek. This would seem to follow the Rama's rule in YD 95:3 that prohibits such an action. But the SHulchon Orech there permits this and says this is Not Bar Not (and the Shulchon Orech also permits Not Bar Not even L'Chatchila (ibid 1), then why would he be apposed to this?

The Mechaber in 95:1 permits eating nat bar nat lechatchila, but not making nat bar nat lechatchila. In Beis Yosef he quotes the Smak who forbids making nat bar nat lechatchila. Furthermore, in Orach Chaim 452:2 the mechaber himself writes that lechatchila one should not do hagola on milchig and fleishig keilim together unless one is not ben yomo. The Shach brings this down in YD 95 as proof that the Mechaber paskens like the Smak.