12. Other Utensils

https://ph.yhb.org.il/en/04-11-12/

Silver goblets: It is proper, le-khatĥila, to perform hagala on silver goblets used for kiddush wine and other hard drinks, because crumbs sometimes fall into the goblet along with these strong drinks, which, according to some poskim, causes their taste to be absorbed into the goblet after eighteen minutes (as explained above 10:14).

Plastic baby bottles: It is better to replace them because they absorb tastes at a level of irui from a kli rishon. When necessary, one may clean them and perform hagala.

Electric water heaters, urns, samovars, and hot water kettles must undergo hagala, because ĥametz crumbs may have fallen into them, causing their taste to be absorbed. Hagala in this case means filling the device to the top with water, boiling it, and then pouring it out through the opening generally used to dispense the water. Before hagala, it is good to clean out the stone deposits that accumulated inside. If one puts challah loaves on the lid of the urn to warm them before the Shabbat meal, hagala should be performed on the kettle and its lid.[9]

Thermos: After cleaning it properly, hagala should be performed on it. If this is difficult, pouring boiling water into it and around its opening is sufficient.

Toaster: This requires heavy libun, and since it is liable to be damaged in the process, it should not be koshered.

Kneading Utensils: Rema maintains that such utensils le-khatĥila require light libun, but since they are likely to be damaged, they should not be koshered (451:16, 17). According to Shulĥan Arukh, it is possible to kosher them via hagala. Le-khatĥila, the custom is to be stringent, in keeping with Rema’s ruling (Kaf Ha-ĥayim 451:196, 263).

False Teeth: These should be cleaned thoroughly before the onset of the ĥametz prohibition. They need not undergo hagala, because people do not normally put boiling foods or liquids in their mouths; just as they are used for both meat and dairy when cleaned in between, so can they be used on Pesaĥ. Some believe that due to the gravity of the ĥametz prohibition, they must be koshered in a kli rishon or kli sheni[10].


[9]. This matter is unclear. Since there is no liquid present and the challah reached the temperature of yad soledet, perhaps it should be considered to have absorbed the taste of challah as though by means of direct fire, meaning that the lid would need heavy libun – a process that it certainly will not be able to withstand. On the other hand, since there is no liquid present the taste of the challah may not become absorbed into the lid at all, just as taste does not pass between two dry pieces of metal. The custom is to be lenient, especially once factoring in the opinion that ĥametz throughout the year has the status of “heteira,” and thus hagala is effective where normally libun would be (see above 10:6) and that once twenty-four hours passed since its use, it becomes a doubt relating to a rabbinic law. However, since there was definitely ĥametz on the urn, the lid should undergo hagala in boiling water.

[10]. Among the lenient opinions are: Responsa Beit Yitzĥak YD 1:43:12, Melamed Le-ho’il OĤ  93, R. Zvi Pesaĥ Frank, and Yabi’a Omer 3:24. Responsa Maharsham 1:192 is lenient regarding meat and dairy but is stringent vis-à-vis Pesaĥ, insisting that they be koshered by irui of boiling water. Tzitz Eliezer 9:25 states that technically one need only scrub them well, but there are stringent opinions that insist on performing hagala in either a kli rishon or kli sheini.
This entry was posted in 11 - Koshering the Kitchen. Bookmark the permalink.

Comments are closed.