{"id":5613,"date":"2011-03-04T10:05:52","date_gmt":"2011-03-04T08:05:52","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5613"},"modified":"2025-01-14T11:58:34","modified_gmt":"2025-01-14T09:58:34","slug":"04-10-05","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/04-10-05\/","title":{"rendered":"05. Libun<\/strong>"},"content":{"rendered":"

The Sages said that libun<\/strong> is the insertion of a kli<\/strong> into fire until \u201cthey shed their outer layer\u201d (Avoda Zara <\/strong>76a) or until the kli <\/strong>gives off sparks (y. Avoda Zara <\/strong>5:15). Since iron generally does not peel or spark when placed in fire, it seems that the Sages\u2019 intent was that libun<\/strong> should cause the food adhering to the kli<\/strong> to peel off from it or that the food will give off sparks.<\/p>\n

Many maintain that libun<\/strong> requires heat that can incinerate and destroy any food that can adhere to the kli<\/strong>, until it is shed in the form of sparks \u2013 even though the fire on which \u1e25ametz<\/strong> was roasted or baked never reached such an intense heat (Pri Megadim<\/strong>). This is a temperature of 350-400o<\/sup>C.<\/p>\n

Some rule leniently, maintaining that the principle of ke-bole\u2019o<\/strong> kakh<\/strong> polto<\/strong> applies to the temperature of the fire at the time of absorption. The temperature at the time of absorption is the temperature at which kashering can take place. Thus, for example, if a kli <\/strong>absorbed flavor at a temperature of 200o<\/sup>C, it can be kashered at 200o<\/sup>C. In their view, a baking tray that absorbed a forbidden taste in an oven can be kashered in that oven at the same temperature. In practice, halakha<\/strong> follows the stringent view, but in times of need, it is possible to be lenient. Therefore, if a kli <\/strong>is needed, or if following the stringent view might ruin the kli<\/strong>, one may rely on the lenient view.<\/p>\n

There is also light libun <\/strong>(libun kal<\/strong>), which entails heating a kli<\/strong> by fire to the point that a piece of straw placed on the opposite side of the kli<\/strong> would become singed from the heat, or a fine thread stretched out over the wall of the kli<\/strong> would become singed and snap from the heat. Light libun<\/strong> is not effective where regular libun<\/strong> is required, but it is more effective than hagala<\/strong> at extracting the flavor absorbed in the kli<\/strong>, and it also incinerates some of the flavor absorbed in and stuck to the kli<\/strong>. When it is uncertain if libun<\/strong> is necessary, one may suffice with light libun<\/strong>. Light libun<\/strong> can be performed by putting a kli<\/strong> in an oven and heating it at the highest temperature for about half an hour.[4]<\/a><\/sup><\/p>\n

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[4]<\/a>. Regarding libun<\/strong>, Avoda Zara <\/strong>86a states: \u201cuntil they shed their outer layer.\u201d This is cited in She\u2019iltot<\/strong>, Behag<\/strong>, Rif, Rambam, and others. Yerushalmi Avoda Zara<\/strong> 5:15 states: \u201clibun<\/strong> requires that it gives off sparks.\u201d This is cited by Rosh, Tur<\/strong>, and SA 451:4. This is not a dispute, however. Rather, these are two different indicators of libun<\/strong>. So states Pri Megadim<\/strong> 442, Mishbetzot Zahav <\/strong>1.At first glance, it seems that the metal of the kli<\/strong> itself must spark and shed a layer, but metals generally do not spark or shed layers due to fire, and according to experts, they did not do so in the past, either. Therefore, it seems that the meaning is that the foods that remained stuck to the kelim<\/strong> would burn, char, and shed layers or burst and release sparks. This is similar to the explanation of R. Pfeiffer (Darakh Kokhav<\/strong>, p. 310), and many works cite his explanation (Ma\u2019adnei Asher<\/strong>, Issur Ve-hetter<\/strong> 159; Hora\u2019ah Berura<\/strong>, YD 121:59; Divrei David<\/strong>, vol. 1, YD 10). Even though nowadays, when we have soap, foods do not remain stuck to kelim<\/strong>, the requirement of kashering remains as it was (Peninei Halakha: Kashrut <\/strong>32:7-8).<\/p>\n

As I wrote above, there is a dispute among A\u1e25aronim with regard to libun<\/strong>. Many maintain that it requires a fixed temperature that would produce sparks if there is food stuck to the kli<\/strong>. These include: Pri Megadim<\/strong> 441, Eshel Avraham <\/strong>30; Responsa Maharam Schick<\/strong>, O\u1e24 213; R. Frank\u2019s Mikra\u2019ei Kodesh: Pesa\u1e25<\/strong> 1:80:7; Igrot Moshe<\/strong>, YD 1:60. Some adopt the lenient view that libun<\/strong> requires the same temperature at which the kli<\/strong> absorbed the forbidden food. These include: Responsa Arugat<\/strong> Ha-bosem<\/strong>, O\u1e24 119; Min\u1e25at Yitz\u1e25ak<\/strong> 3:66; Tiferet Tzvi <\/strong>1:30; and Nitei Gavriel <\/strong>(Pesa\u1e25 1:75, n. 3) in the name of R. Aharon Kotler and R. Y. B. of Brisk. The accepted ruling is the stringent one, as this is the view cited in contemporary works of halakha<\/strong>. However, since according to many the absorption of \u1e25ametz<\/strong> throughout the year is considered the absorption of permissible matter (heteira bala<\/strong>), in which case even hagala<\/strong> would be effective, in times of need one may rule in accordance with the lenient view of libun<\/strong>, namely, that it requires the same temperature at which the kli<\/strong> absorbed the \u1e25ametz<\/strong>. This is certainly the case more than 24 hours after the absorption, as then the flavor is spoiled, and in cases of uncertainty we follow the lenient view. In addition, since nowadays metal kelim<\/strong> are cleaned thoroughly with soap, there is no concern that the forbidden food will impart flavor, and the kashering requirement is based on the kli<\/strong>\u2019s use with forbidden foods (Peninei Halakha: Kashrut <\/strong>32:7-8). In cases of other forbidden foods, where the rationale of heteira bala<\/strong> (i.e., \u1e25ametz<\/strong> absorbed throughout the year is considered permissible matter, so even kelim<\/strong> used in fire can be kashered by means of hagala<\/strong>) does not apply, one may only be lenient in the case of a significant loss (ibid<\/strong>. 33:6).<\/p>\n

Rabbeinu Avigdor, one of the Rishonim (cited in Hagahot Maimoniyot<\/strong> on MT, Laws of Forbidden Foods 17:5), has an even more lenient view: Libun<\/strong> consists of burning a fire under the kli<\/strong> to the point that if one places a piece of straw on it, it will be singed. This is what the Sages meant by \u201cuntil it gives off sparks.\u201d In practice, the consensus is not to adopt his leniency, and this form of libun<\/strong> is called \u201clight libun<\/strong>,\u201d which is more effective than hagala<\/strong>. When there is uncertainty about whether a kli<\/strong> requires libun<\/strong>, many rule that it may be kashered with light libun <\/strong>(Terumat Ha-deshen <\/strong>\u00a7130; Rema 451:4). Another advantage of light libun<\/strong> is that it is effective for crevices that are hard to clean and that hagala<\/strong> does not kasher (MB 451:33). Nowadays, these kelim<\/strong> can be cleaned with soap, which renders everything stuck in the crevices unfit for a dog\u2019s consumption.<\/p>\n

The poskim<\/strong> further write that there is an even lighter form of libun<\/strong>, namely, heating the kli<\/strong> to the temperature of \u201cyad soledet<\/strong> bo<\/strong>,\u201d i.e., at which the hand reflexively recoils (Levush<\/strong>; Taz <\/strong>451:8; SAH 10). This seems to refer to anything above 70o<\/sup>C. Pri Megadim<\/strong> (451, Eshel Avraham <\/strong>30) states that this form of libun<\/strong> is effective for food absorbed into a kli rishon<\/strong> after it had been removed from the fire.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The Sages said that libun is the insertion of a kli into fire until \u201cthey shed their outer layer\u201d (Avoda Zara 76a) or until the kli gives off sparks (y. Avoda Zara 5:15). Since iron generally does not peel or spark when placed in fire, it seems that the Sages\u2019 intent was that libun should […]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"class_list":["post-5613","post","type-post","status-publish","format-standard","hentry","category-10-the-principles-of-hagalat-kelim"],"yoast_head":"\n05. 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