[Avodah] kitniyot

[Eli Turkel via Avodah]

see
http://ohr.edu/5390
and
http://ohr.edu/this_week/insights_into_halacha/5184

by Rabbi Spits

He discusses Quinoa
In the second article he discusses potatos both for kitniyot and bishul akum

As for modern products that didnt exist in the days of the gezera he notes

    Shu"t Igros Moshe (O.C. vol. 3, 63). Others who accept peanuts for
    Pesach include the Seridei Aish (Shu"t vol. 2, 37, 2; new print
    vol. 1, 50 -- through a combination of factors), the Yeshuas Moshe
    (Shu"t vol. 1, 35; he opines that the Kitniyos prohibition never
    applied to legumes that are eaten raw, but concludes similar to Rav
    Moshe, that if one has an existing minhag not to eat peanuts on Pesach
    he still should not do so), and the Rivevos Efraim (Shu"t vol. 7,
    257; only if it came still in its shell). [This logic is based on the
    Shulchan HaRav's understanding (O.C. 453, 5) that the prohibition
    of Kitniyos only applies when it gets wet). Other poskim who ruled
    that way (as how can Kitniyos be more stringent than grain -- which
    only can become chometz when wet) include the Chayei Adam (vol. 2,
    128, 1) and Maharsham (Shu"t vol. 1, 183 and Daas Torah O.C. 453),
    who cites that Rav Shlomo Kluger (Nidrei Zerizin, 8) held this
    way as well. Those who were stringent include the Shoel U'Meishiv
    (Mahadura Kama vol. 1, 175), the Avnei Nezer (O.C. 373 and 533),
    the Maamar Mordechai (Shu"t 32), and the Sdei Chemed (Maareches
    Chometz U'Matza 6, 1). This was also one of the points of contention
    between Rav Kook and the Badatz Chasidim of Yerushalayim regarding
    the permissibility of sesame oil for Pesach -- see footnote 13]. See
    also Shu"t Atzei HaLevanon (vol. 1, 18) who also permits peanuts
    for Pesach; yet based on his description it seems he is referring
    to a pistachio (as per the Yeshuas Moshe ibid.).


[Email #2. Subject: kitniyot - summary]

After our discussion of kitniyot and the psak of RMF several personal
observations

1) We all agree that psak of RMF is controversial. IMHO it is "half"
accepted probably more in the US than in Israel

2) There is a separate machkoket about derivatives of kitniyot and
especially oils of kitniyot.
While there are relatively few ashkenazim who eat corn on the cob or
peanuts there are many who combine the 2 positions and use oild and
derivatives from "new: kitniyot.

Thus there are many rabbis that allow Canola oil (and certainly cottenseed
oil) using RMF and the debate over oils. Similarly it has been common in my
community to use lecithin (liftit) in candies etc. My rabbi allows this
together with most rabbis in my town based on major dati leumi rabbis.

R Elyashiv came out strongly against all of this and so in the charedi
community especially in Israel no kitniyot oils or lecithin is allowed and
only walnut or olive oil is used.

Bottom line in spite of the objections on this list that RMF is "wrong" in
many communities his teshuva is accepted when combined with the debate of
kitniyot derivatives.

chag kasher vesameach.



-- 
Eli Turkel