## Kitzur Shulchan Arukh Siman 117

###### Kitzur Shulchan Arukh 117:1
[Kitzur Shulchan Arukh 117:1](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:1)

אִם נִמְצְאָה אֵיזוֹ תַעֲרֹבֶת חָמֵץ בְּעֶרֶב פֶּסַח, עַד הַלַּיְלָה, הֲרֵי הוּא כְּמוֹ שְׁאָר אִסּוּרִין שֶׁבְּטֵלִים בְּשִׁשִּׁים. וְלָכֵן אִם נִמְצָא גַּרְעִין בְּעוֹף וּבְתַבְשִׁיל, זוֹרְקוֹ, וְהַשְּׁאָר מֻתָּר לֶאֱכוֹל אֲפִלּוּ בְּפֶסַח. אֲבָל בְּתוֹךְ הַפֶּסַח חָמֵץ אוֹסֵר אֲפִלּוּ בְּמַשֶּׁהוּ גַם בַּהֲנָאָה. וּבְכָל מָקוֹם שֶׁנִּמְצָא אֵיזֶה גַּרְעִין מֵחֲמֵשֶׁת מִינֵי דָּגָן אוֹ מַשֶּׁהוּ חָמֵץ, צְרִיכִין לַעֲשׂוֹת שְׁאֵלָה.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you find any *chametz* in food¹ in liquid form, that has become mixed with other liquid; or if the *chametz* has contributed to the taste of the mixture. Regarding dry *chametz*, that has been mixed with other dry foods, (see *Shulchan Aruch* and *Ramah* 447:4.) on *erev Pesach*, anytime before nightfall, it is like any other forbidden substance, which is nullified if it becomes mixed (into a permitted subtance), sixty times its volume.² and the other food are of the same species, i.e. vinegar and vinegar, soup and soup. (*Biyur Halachah* 447:2) Therefore, if you find a grain of seed in poultry or in cooked food, you should throw away the seed, and you may eat the rest, even on *Pesach*.³ (If the food was still warm on *Pesach,* it had absorbed the *chametz* on *Pesach* and would be forbidden). (*Mishnah Berurah* 447:19) But during *Pesach*, itself, even the smallest bit of *chametz* makes food forbidden (to eat) and to derive benefit from it. Thus, wherever you find a seed of the five species of grain, or a small particle of *chametz*, you should consult a competent *Posek*.

footnotes:
¹ This is said, in reference to chametz
² This is true also if the chametz
³ This is true, only when the cooked food had been cooled before Pesach.


###### Kitzur Shulchan Arukh 117:2
[Kitzur Shulchan Arukh 117:2](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:2)

בְּאֵר מַיִם שֶׁנִּמְצְאוּ בָּהּ גַּרְעִינֵי תְּבוּאָה, אֵין לְהִסְתַּפֵּק מֵהַמַּיִם הָאֵלּוּ אֶלָּא בְּדֹחַק גָּדוֹל, כְּגוֹן שֶׁאֵין מַיִם אֲחֵרִים בַּנִּמְצָא. וְאִם נִמְצְאָה בָּהּ חֲתִיכַת פַּת, אָסוּר, אֲפִלּוּ אֵין מַיִם אֲחֵרִים. וְגַם סִנּוּן לֹא מַהֲנֵי (תמ"ז תס"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If grain seeds are found in a water well, you should not use this water, except in case of urgent need,⁴ 467:62) for example, if no other water is available. But if you find a piece of bread in the well, the water is forbidden to be used, even if no other water is available and even filtering is of no use.

footnotes:
⁴ This is certainly true if the seed is still whole, but only soft. (Ibid.


###### Kitzur Shulchan Arukh 117:3
[Kitzur Shulchan Arukh 117:3](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:3)

נוֹהֲגִין שֶׁלֹּא לְהַבְהֵב אֶת הָעוֹפוֹת בַּקַּשׁ שֶׁעִם הַשִּׁבָּלִים, כִּי חַיְשֵׁינָן שֶׁמָּא יֵשׁ בָּהֶן גַּרְעִין מְחֻמָּץ. וְלָכֵן מְהַבְהֲבִין בַּעֲשָׂבִים, אוֹ חוֹתְכִין אֶת הַשִּׁבָּלִים מִן הַקַּשׁ. וּבְדִיעֲבַד מֻתָּר. וְיִזָּהֲרוּ לִטֹּל אֶת הַזֶּפֶק מִן הָעוֹף קֹדֶם שֶׁמְהַבְהֲבִין אוֹתוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
It is the custom not to singe poultry with straw bearing ears of grain, for we are concerned that one of the seeds may be *chametz*. We, therefore, singe poultry with grass, or we cut the ears off of the straw. But, if inadvertently, (the poultry was singed with straw bearing ears of grain), the poultry may be used. You should take care to remove the crop from the poultry, before you singe it.⁵. (*Ibid.* 467:86)

footnotes:
⁵ Those who are scrupulous, in their observance, are careful to split the chicken in half, in order to examine it very carefully for any kernels of wheat or other chametz


###### Kitzur Shulchan Arukh 117:4
[Kitzur Shulchan Arukh 117:4](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:4)

כָּל מִינֵי קִטְנִיּוֹת, אֲסוּרִים. וְכֵן כָּל פֵּרוֹת יְבֵשִׁים, אֲסוּרִין, אֶלָּא אִם כֵּן נוֹדַע שֶׁנִּתְיַבְּשׁוּ בְּהֶכְשֵׁר עַל גַּבֵּי קָנִים, אוֹ בְּתַנּוּר שֶׁהֻכְשַׁר לְשֵׁם פֶּסַח (עַיֵן לְעֵיל סִימָן ק"י סָעִיף א' וְסָעִיף ב'). אֲפִלּוּ תְּאֵנִים יְבֵשׁוֹת וְצִמּוּקִים, בֵּין גְּדוֹלִים בֵּין קְטַנִּים, אֲסוּרִין. וְכֵן קְלִפּוֹת [תַּפּוּחֵי זָהָב] (פאמעראנצען). וּמִכָּל מָקוֹם הַמַּשְׁקֶה שֶׁעוֹשִׂין מִן הַצִּמּוּקִי, נוֹהֲגִין הֶתֵּר לִשְׁתֹּתוֹ. נוֹהֲגִין שֶׁלֹּא לִתֵּן לְתוֹךְ הַתַּבְשִׁיל [צִפֹּרֶן] (נעגליך) [וְכַרְכֹּם] (זאפערן) מִפְּנֵי שֶׁיֵּשׁ בָּהֶם חֲשַׁשׁ חִמּוּץ, וַאֲפִלּוּ זָאפֶערִין הַגְּדֵלָה בִּמְדִינָתֵנוּ בַּגִּנּוֹת אֲסוּרִין מִשּׁוּם לֹא פְלוּג, וּשְׁאָר בְּשָׂמִים שֶׁאֵין בָּם חֲשַׁשׁ חִמּוּץ. וְכֵן הַמֶּלַח, קֹדֶם שֶׁנּוֹתְנִים אוֹתָם לַתַּבְשִׁיל, צְרִיכִים לְבָדְקָם אִם אֵין אֵיזֶה גַּרְעִין תְּבוּאָה מְעֹרָב בָּהֶם (תנ"ג תמ"ב תס"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
All kinds of legumes are forbidden;⁶ and their benefit is not forbidden. When there is an urgent need, such as when there is no other food to eat, or for a sick person (who needs such food), it is permitted. (*Ibid.* 453:6,7,12; 465:4) Some of the typical legumes that we must not eat are the various species of beans, rice and peas. and all kinds of dried fruit are forbidden, unless it is known that they have been dried in a proper way on planks, or in a stove that has been made kosher for *Pesach* (see above 110: 1 and 2). Even dried figs and raisins, whether large or small, are forbidden to be used; orange peels are also forbidden. Nevertheless, the beverage prepared from raisins, is customarily permitted to drink. It is the custom not to put cloves or saffron into food because they are suspect of containing *chametz*. Even in our regions, where saffron is raised in gardens, it is forbidden, in order not to make an exception (to the law). There are spices, including salt, that are not suspect of containing *chametz*. However, before putting them into the food, you should examine them to see whether there are any grain seeds in them.⁷

footnotes:
⁶ They are forbidden, only so far as eating, but they may be kept over Pesach,
⁷ Needless to say, that dried fruits, spices, salt, etc. are permitted in our times, when they have proper, authorative kosher certification.


###### Kitzur Shulchan Arukh 117:5
[Kitzur Shulchan Arukh 117:5](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:5)

דְּבַשׁ, אֵין אוֹכְלִין אֶלָּא מַה שֶׁלֹּא נִתְרַסֵּק, אוֹ שֶׁנִּתְרַסֵּק עַל יְדֵי יִשְֹרָאֵל לְשֵׁם פֶּסַח (תס"ז).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You should only eat honey, that has not been removed from the comb, or honey, that has been taken out of the comb by a Jew, to be used specifically for *Pesach*.⁸

footnotes:
⁸ See note 7.


###### Kitzur Shulchan Arukh 117:6
[Kitzur Shulchan Arukh 117:6](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:6)

בִּשְׁעַת הַדְּחַק, כְּגוֹן לְצֹרֶךְ חוֹלֶה אוֹ זָקֵן, מֻתָּרִין לֶאֱפוֹת מַצּוֹת עִם מִי בֵּיצִים אוֹ שְׁאָר מֵי פֵּרוֹת, כְּגוֹן חָלָב אוֹ יַיִן וְכַדּוֹמֶה, וְהִיא נִקְרֵאת מַצָּה עֲשִׁירָה, וּבִלְבַד שֶׁיִּזָהֲרוּ שֶׁלֹּא יִתְעָרֵב בָּהֶם אֲפִלּוּ מְעַט מָיִם. אֲבָל בִּשְׁנֵי הַלֵילוֹת הָרִאשׁוֹנִים צְרִיכִין לֶאֱכוֹל מַצָּה מַמָּשׁ, וְאֵין יוֹצְאִין בְּמַצָּה עֲשִׁירָה. וְשֶׁלֹּא לְצֹרֶךְ גָּדוֹל, אָסוּר לֶאֱפוֹת מַצָּה עֲשִׁירָה אֲפִלּוּ קֹדֶם פֶּסַח לְשֵׁם פֶּסַח (תס"ב).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
In case of great urgency, for example, when it is needed for a sick or elderly person, it is permissible to bake matzos with eggs, fruit juice, milk, wine, or similar beverage, and this is called *matzah ashirah* (rich matzah). Care should be taken, however, not to mix any water with it. However on the first two nights of *Pesach*, actual matzah must be eaten; you have not fulfilled your duty, if you eat *matzah ashirah*. If there is no urgent need, it is forbidden to bake *matzah ashirah*, even before *Pesach*, to be used on *Pesach*.


###### Kitzur Shulchan Arukh 117:7
[Kitzur Shulchan Arukh 117:7](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:7)

הַנּוֹתֵן תְּבוּאָה אוֹ מֻרְסָן לִפְנֵי עוֹפוֹת, יִזָּהֵר לְתִתָּם בְּמָקוֹם יָבֵשׁ, שֶׁלֹּא יִתְלַחְלְחוּ. אֲבָל לַבְּהֵמָה, אָסוּר לִתֵּן מֻרְסָן, כִּי יִתְלַחְלַח מִן הָרֹק. וְגַם אִם נוֹתֵן לָהּ תְּבוּאָה, יִזָּהֵר לָתֵת לָהּ מְעַט מְעַט, שֶׁלֹּא תַשְׁאִיר מְלֻחְלָחִים. וְאִם הִשְׁאִירָה, יְבַעֲרֵם מִיָּד (תס"ה תס"ו ובחיי"א).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If you feed grain or meal to fowl, you should be careful to put it in a dry place, so that it should not become wet. But it is forbidden to feed meal to cattle, since it becomes wet from their saliva; and when feeding them grain, you should be careful to give them a little at a time, so that no wet grain is left over. If there is any grain left over, you must clear it away immediately.


###### Kitzur Shulchan Arukh 117:8
[Kitzur Shulchan Arukh 117:8](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:8)

בְּעֶרֶב פֶּסַח, מִשָּׁעָה שֶׁהֶחָמֵץ נֶאֱסַר בַּהֲנָאָה, וְכֵן בְּכָל יְמֵי הַפֶּסַח, אָסוּר לֵהָנוֹת אֲפִלּוּ מֵחֲמֵצוֹ שֶׁל אֵינוֹ יְהוּדִי. וְלָכֵן אָסוּר לְיִשְֹרָאֵל לְהוֹלִיךְ אוֹ לִשְׁמוֹר חֲמֵצוֹ שֶׁל אֵינוֹ יְהוּדִי. וּמִכָּל שֶׁכֵּן דְּאָסוּר לִקְנוֹת חָמֵץ בִּשְׁבִיל אֵינוֹ יְהוּדִי, וַאֲפִלּו בִּמְעוֹתָיו שֶׁל אֵינוֹ יְהוּדִי.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
On *erev Pesach*, from the time *chametz* is forbidden, as well as during the entire week of Pesach, it is forbidden to derive any benefit, even from *chametz* belonging to a non-Jew. A Jew is, therefore, forbidden to haul or to guard *chametz*, belonging to a non-Jew. It goes without saying, that a Jew is forbidden to buy *chametz* for a non-Jew, even with the money belonging to the non-Jew.


###### Kitzur Shulchan Arukh 117:9
[Kitzur Shulchan Arukh 117:9](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:9)

וְכֵן אָסוּר לְהַשְׂכִּיר אָז לְאֵינוֹ יְהוּדִי בְּהֵמָה שֶׁתָּבִיא לוֹ חָמֵץ, אוֹ חֶדֶר לָשׂוּם בּוֹ חָמֵץ, מִפְּנֵי שֶׁאָסוּר לְהִשְׂתַּכֵּר בְּאִסּוּרֵי הֲנָאָה. אֲבָל מֻתָּר לְהַשְׂכִּיר לוֹ בְּהֵמָה לְשָּׁבוּעַ שֶׁל פֶּסַח (חוּץ מִשַׁבָּת וְיוֹם טוֹב) בִּסְתָם, שֶׁאֵין הָאֵינוֹ יְהוּדִי מְפָרֵשׁ לוֹ שֶׁהוּא צָרִיךְ אוֹתָהּ לְהָבִיא חָמֵץ, אַף עַל פִּי שֶׁהוּא יוֹדֵעַ שֶׁהָאֵינוֹ יְהוּדִי יוֹלִיךְ עָלֶיהָ חָמֵץ, אֵין בְּכָךְ כְּלוּם. דְּכֵיוָן שֶׁאַף אִם לֹא יוֹלִיךְ עָלֶיהָ כְּלוּם, יִצְטָרֵךְ לִפְרוֹעַ לַיִשְֹרָאֵל כָּל שְׂכָרוֹ מִשָּׁלֵם, אֵין הַיִשְֹרָאֵל מִשְׂתַּכֵּר כְּלוּם מֵהֶחָמֵץ. וְכֵן מֻתָּר לְהַשְׂכִּיר לוֹ חֶדֶר שֶׁיָּדוּר בּוֹ בַּפֶסַח, אַף עַל פִּי שֶׁיּוֹדֵעַ שֶׁיַּכְנִיס לְתוֹכוֹ חָמֵץ, מִכָּל מָקוֹם הַיִשְֹרָאֵל אֵינוֹ נוֹטֵל מִמֶּנּוּ שְׂכַר הַכְנָסַת הֶחָמֵץ, אֶלָּא שְׂכַר הַדִּירָה, שֶׁאַף אִם לֹא יַכְנִיס לְשָׁם חָמֵץ, לֹא יְנַכֶּה מִשְּׂכָרוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
During Pesach, it is forbidden to rent an animal to a non-Jew for the purpose of carrying *chametz* to him, or to rent him a room for the purpose of storing *chametz* in it, because it is forbidden to make profit from things, from which you are forbidden to benefit. But you are permitted to rent him an animal for the week of *Pesach* (except for Shabbos and Yom Tov), for an unspecified purpose,⁹ in them. (*Ibid.* 450:11, *Shaarei Tzion* 46) as when the non-Jew does not expressly state that he needs the animal to haul *chametz*. Even if you know that the non-Jew will use it to haul *chametz*, it does not matter, because, even if the non-Jew hauls nothing with the animal, he will still have to pay you the full amount of the rental fee. Consequently, you do not profit at all from (the hauling of) the *chametz*. It is also permitted to rent him a room to live in on *Pesach*, even though you know, that he will bring *chametz* there; nevertheless, you do not receive payment for letting him bring in *chametz*; rather only rent for the room, for, even if he brought in no *chametz*, you would not reduce his rent.

footnotes:
⁹ This applies only to animals, but pots or other vessels, that are usually used for cooking, may not be rented to him, under any circumstances, because he will probably cook items containing chametz


###### Kitzur Shulchan Arukh 117:10
[Kitzur Shulchan Arukh 117:10](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:10)

אָסוּר לִמְסוֹר אֲפִלּוּ זְמַן הַרְבֵּה קֹדֶם פֶּסַח בְּהֶמְתּוֹ לְאֵינוֹ יְהוּדִי, כְּשֶׁיּוֹדֵעַ שֶׁיַּאֲכִילֶנָּהּ חָמֵץ בַּפֶסַח.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You are forbidden to entrust, your animal to a non-Jew even a long time before *Pesach*, if you know that he will feed it *chametz* on *Pesach*.


###### Kitzur Shulchan Arukh 117:11
[Kitzur Shulchan Arukh 117:11](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:11)

מֻתָּר לוֹמַר לִמְשָׁרְתוֹ אֵינוֹ יְהוּדִי, אֲפִלּוּ בְּשָׁעָה שֶׁהֶחָמֵץ אָסוּר בַּהֲנָאָה: הֵילֶךְ מָעוֹת וּקְנֵה לְךָ מְזוֹנוֹת וֶאֱכוֹל, אַף עַל פִּי שֶׁהוּא יוֹדֵעַ שֶׁיִּקְנֶה חָמֵץ. וּבִשְׁעַת הַדְּחָק, מֻתָּר גַּם כֵּן לוֹמַר לוֹ, צֵא וֶאֱכוֹל אֵצֶל אֵינוֹ יְהוּדִי וַאֲנִי אֶפְרַע לוֹ, אוֹ לוֹמַר לְאֵינוֹ יְהוּדִי אַחֵר, תֵּן לִמְשָׁרְתִי לֶאֱכוֹל וַאֲנִי אֲשַׁלֵּם לָךְ. אֲבָל אָסוּר לְהַקְדִּים לוֹ אֶת הַמָּעוֹת, בִּשְׁבִיל מַה שֶּׁיִּתֵּן לִמְשָׁרְתוֹ.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
You are permitted to say to your non-Jewish servant, even at a time, when it is forbidden to derive benefit from *chametz*, "Here is money, buy yourself some food and eat," even if you know that he will buy *chametz*.¹⁰ (bread etc.) and eat.” (*Ibid*. 450:15) If it is urgent, you are also allowed to say, "Go and eat at the non-Jew's place, and I will pay him for it."¹¹ 450:16,17) Or you may say to another non-Jew, "Give my servant something to eat, and I will pay you for it." But you are forbidden to pay in advance for the food he will give your servant.¹²

footnotes:
¹⁰ It is forbidden, however, to say to him, “Here is money, buy yourself some chametz
¹¹ Regarding servants, that you are responsible to feed, it is best not to tell them to buy food and charge it to you, but, rather, give them money and let them buy whatever they want. (Ibid.
¹² This is so, because you are responsible for their meals.


###### Kitzur Shulchan Arukh 117:12
[Kitzur Shulchan Arukh 117:12](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:12)

וְכֵן מִי שֶׁהוּא צָרִיךְ לְהַאֲכִיל לַתִּינוֹק חָמֵץ, יִשָּׂאֵהוּ אֶל הָאֵינוֹ יְהוּדִי וְיַאֲכִילֵהוּ הָאֵינוֹ יְהוּדִי חָמֵץ וְיִפְרַע לוֹ הַיִשְֹרָאֵל אַחַר כָּךְ. אֲבָל הַיִשְֹרָאֵל, לֹא יַאֲכִילֵהוּ חָמֵץ. וְאִם הַתִּינוֹק מְסֻכָּן, פְּשִׁיטָא דְּהַכֹּל מֻתָּר, כְּמוֹ שֶׁכָּתַבְתִּי סִימָן צב וּלְקַמָּן סִימָן קצב.

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
If it is necessary to feed *chametz* to a baby, he should be carried to the house of a non-Jew.¹³ to his house, and bring it back when he returns to feed the child. (*Ibid.* 450:18) The non-Jew should feed him the *chametz* and the Jew should pay him afterwards, but the Jew, himself, should not feed *chametz* to the baby. But if the baby's life is threatened, of course, everything is permitted, (as I have written in Ch. 92 and in Ch. 192 below).

footnotes:
¹³ If it is impossible to carry the baby to the house of the non-Jew, and, therefore, the non-Jew must come into your house and feed him there, the non-Jew should remove any leftover chametz


###### Kitzur Shulchan Arukh 117:13
[Kitzur Shulchan Arukh 117:13](https://torahapp.org/share/book/Kitzur%20Shulchan%20Arukh/r/117:13)

לִשְׁתּוֹת חָלָב מִבֶּהֱמַת אֵינוֹ יְהוּדִי הָאוֹכֶלֶת חָמֵץ בַּפֶּסַח, יֵשׁ אוֹסְרִין וְיֵשׁ מַתִּירִין. וְשׁוֹמֵר נַפְשׁוֹ, יַחְמִיר. וּבִפְרָט בְּמָקוֹם שֶׁנָּהֲגוּ לֶאֱסוֹר, חָלִילָה לְהַתִּיר (אוֹרַח חַיִּים תמח יו"ד ס).

**Kitzur Shulchan Aruch, trans. Rabbi Avrohom Davis, Metsudah Pub., 1996:**
Some authorities forbid drinking the milk of a cow, belonging to a non-Jew, that is fed *chametz* on *Pesach*, while others permit it. The scrupulous should follow the stricter opinion. Certainly in a community, where it is the custom to forbid it, God forbid, that anyone should permit it.