{"id":5603,"date":"2011-03-04T09:07:31","date_gmt":"2011-03-04T07:07:31","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5603"},"modified":"2021-03-21T10:58:33","modified_gmt":"2021-03-21T08:58:33","slug":"04-09-07","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/04-09-07\/","title":{"rendered":"07.\u00a0Extenuating Circumstances, the Sick, and Babies"},"content":{"rendered":"<p>Even in Ashkenaz it was clear that the custom to refrain from <strong>kitniyot <\/strong>is not as severe as eating <strong>\u1e25ametz<\/strong>. Therefore, under pressing circumstances like drought or famine, leading halakhic authorities permitted eating <strong>kitniyot<\/strong>. In actuality, rabbis have often disagreed whether the need was pressing enough to permit eating <strong>kitniyot<\/strong>. Some rabbis were inclined to be lenient, others to be stringent, and still others to permit <strong>kitniyot <\/strong>to the poor alone, requiring the wealthy to buy other types of foods. On such matters, one must follow the ruling of the accepted local rabbinic authorities.<\/p>\n<p>Some A\u1e25aronim write that when applying these leniencies to <strong>kitniyot<\/strong>, it is better first to permit <strong>kitniyot<\/strong> that do not resemble cereal grain, and only permit rice, millet, and buckwheat when there is no choice (<strong>Nishmat Adam<\/strong>). Additionally, several A\u1e25aronim state that when applying these leniencies, one should first scald the <strong>kitniyot <\/strong>in boiling water, since scalding prevents even cereal grains from becoming <strong>\u1e25ametz<\/strong>. Even though in practice we do not permit scalding cereal grains on Pesa\u1e25 (see above, 2:7), when it is necessary to be lenient with <strong>kitniyot<\/strong>, it is best to take precautions to the degree possible (<strong>\u1e24atam<\/strong> <strong>Sofer<\/strong> O\u1e24 \u00a7122; MB 453:7).<sup><a href='#_te01ftn9_9' id='_te01ftnref9_9' class='aup1'>[9]<\/a><\/sup><\/p>\n<p>One who is ill and needs to eat <strong>kitniyot<\/strong> may do so, even if he is not dangerously ill. For example, someone suffering from constipation may swallow flaxseed with water as a laxative. One may likewise feed <strong>kitniyot <\/strong>dishes to children who need it (<strong>\u1e24ayei<\/strong> <strong>Adam<\/strong> 127:6), though it is proper to set aside special <strong>kelim<\/strong> for this. Anytime one acts leniently, the <strong>kitniyot<\/strong> should be thoroughly inspected to ensure that they contain no cereal grains.<\/p>\n<div>\n<hr size=\"1\" \/>\n<div>\n<a href='#_te01ftnref9_9' id='_te01ftn9_9'>[9]<\/a>. <strong>\u1e24ayei Adam <\/strong>(127:1) permits eating <strong>kitniyot<\/strong> in truly extenuating circumstances, like if one has nothing else to eat. See also <strong>Nishmat Adam<\/strong> \u00a720 and <strong>Mor U-ketzi\u2019a<\/strong> (which asserts that ideally the custom of <strong>kitniyot<\/strong> should be abolished altogether). <strong>Ha-m<\/strong><strong>o\u2019adim Be-halakha<\/strong>\u2019s chapter on <strong>kitniyot <\/strong>states that <strong>Teshuva Me-ahava, Ma\u2019amar Mordechai, <\/strong>and Mahariz Enzil maintain that one may not eat <strong>kitniyot<\/strong> even in an extreme situation. Conversely, Maharim Padua of Brisk (\u00a748) permits <strong>kitniyot<\/strong> in extenuating circumstances. <strong>Divrei Malkiel<\/strong> 1:28 and <strong>Sho\u2019el U-meishiv <\/strong>2:4:158 rule leniently for poor people only. <strong>\u1e24atam Sofer <\/strong>O\u1e24 \u00a7122 does not oppose the lenient authorities but notes that they should require scalding the <strong>kitniyot<\/strong> before eating. <strong>Nishmat Adam<\/strong> \u00a720 states that one should first permit <strong>kitniyot<\/strong> that do not resemble cereal grain, and only as a last option permit those that resemble grain. MB states that one may certainly be lenient in extenuating circumstances and cites <strong>\u1e24atam Sofer<\/strong> and <strong>\u1e24ayei Adam<\/strong> that scalding is required before eating. AHS 453:5 states: \u201cThey explicitly accepted that if there would be famine and the poor would be starving for food, all of the local sages, led by the chief rabbi, would permit <strong>kitniyot<\/strong> on that Pesa\u1e25.\u201d<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Even in Ashkenaz it was clear that the custom to refrain from kitniyot is not as severe as eating \u1e25ametz. Therefore, under pressing circumstances like drought or famine, leading halakhic authorities permitted eating kitniyot. In actuality, rabbis have often disagreed whether the need was pressing enough to permit eating kitniyot. Some rabbis were inclined to [&hellip;]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[63],"tags":[],"class_list":["post-5603","post","type-post","status-publish","format-standard","hentry","category-09-kitniyot"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.2 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>07.\u00a0Extenuating Circumstances, the Sick, and Babies - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/04-09-07\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"07.\u00a0Extenuating Circumstances, the Sick, and Babies - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"Even in Ashkenaz it was clear that the custom to refrain from kitniyot is not as severe as eating \u1e25ametz. 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