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iacisrmma, Kasher the pot cooking Bedaved or Lekatchila?
See Shulchan halevi Chametz Umatza Perek Yud Beis Hehara Yud Alef (page 123). The way it was explained to me he held this Lchatchila.
Thanks Iascisrmma I saw that teshuva, though In context he is talking about giving a hechsher on splenda. which (As I understood) even if technically muttar, we wouldnt rely on it lechatchila to go ahead and give a hechsher for Ashkenazim for PEsach along the lines of R’ Moshe’s long established policy for hashgachos not to rely on eino ben yomo “mechuar hadavar” even though TECHNICALLY we can eat kosher food produced from a goy’s treif machinery, since HE has no gezeira of eino ben yomo utu ben yomo.
that said, the CRC’s publication Sippurim in 2012 wrote the following by R’ dovid choen “Rav Belsky ruled that since the minhag of kitnios has become so well established and accepted for all Ashkenazim, if a utensil was used with kitnios one is required to kasher that utensil before using it for Pesach food. ”
The question I have though, is I once heard from R’ Belsky that when something is muttar bedieved we dont apply gezeira of aino ben yomo utu ben yomo. Example there is no question that a pareve item (eg spageti) cooked in a fleishig pot ie a nat bar nat., if then mixed with cheese is mutar bedieived. Thereofre R’ Belsky held (and the truth is this is a GR”A YD 95:10) if the fleishig pot was used >24 hours ago you can lechatchila use it for spaghti planning to then eat the pasta with cheese.
There is no question if a kitniyos pot was used on Pesach the food is muttar, ( if there is more food than pot since kitniyos is batul brov) Therefore according to the above it should be muttar to use a kitniyos eino ben yomo pot on PEsach.
Again though clearly he didnt hold that regarding kitniyos
חבל על דאבדין ולא משתכחיןIacrisma
I agree kitniyos is more than “just a minhag”
Though strangly Rabbi Gersten wrote the following on the OU’s website
“Rav Belsky ruled that one may even place hot food directly on top of a paper towel on Pesach. The starch that is used in paper products in America can be assumed to be at most only kitniyot, and because the starch binds strongly to the paper, it is unlikely that any starch will transfer into the food. Poskim write that one is permitted to hang lamps of oil above their table, even if the oil is kitniyot and may drip into the food. Unlike chametz, which cannot become nullified on Pesach in any proportion, kitniyot will be nullified in a simple majority. So long as it is not for certain that the kitniyot will get into one’s food, it is permitted. Furthermore, because the starch becomes part of the paper, it is no longer considered edible. Therefore, even if some starch would migrate out of the paper into the food, there is no concern.”I dont understand how the above fits with forbidding eino ben yomo bliyos.
Furthermore regarding aspartmae he writes the following :
“Rav Belsky ruled that aspartame …, although made from corn, may be used on Pesach. . …. This concept of losing halachic identity is known as “nishtaneh.” Although there is a disagreement among poskim as to whether one can rely on nishtaneh to permit non-kosher foods, and the OU does not permit that, Rav Belsky ruled that with regard to kitniyot, whose prohibition is only based on minhag, we are lenient.”This one is less of a question, but still interesting. Since I guess kitniyos shnishtanu might be less than bliyos
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