web analytics
July 4, 2015 / 17 Tammuz, 5775
At a Glance
Judaism
Sponsored Post


Home » Judaism » Parsha »

Chametz After Pesach

Taste-of-Lomdus-logo

A Jew is prohibited to own chametz on Pesach. Thus, he must destroy all his chametz beforehand. If he doesn’t and owns chametz on Pesach, the Mishnah in Pesachim 28a says that the chametz cannot be eaten after Pesach mi’de’rabbanan. (Chametz that belonged to a non-Jew, however, can be eaten after Pesach.)

There seems to be conflicting reasons for this prohibition. The Gemara in Pesachim 29a clearly states that Chazal imposed a k’nas for transgressing bal yeira’eh u’bal yimatzei. However, the Rambam (Hilchos Chametz U’Matzah 1:4) adds that even if a Jew unintentionally or completely by accident (an oneis) owned chametz during Pesach, the food is still prohibited after Pesach so that he will be more be more careful in the future.

In other words, as the Maggid Mishnah points out, even if someone has not transgressed the bal yeira’eh u’bal yimatzei, the chametz is still prohibited. According to the Rambam, the k’nas applies to any chametz on Pesach with which one could, in theory, transgress the aveirah – even if no transgression actually occurred.

Similarly, the Ramban, in Pesachim 31, states explicitly that a person need not actually transgress the prohibition of bal yeira’eh u’bal yimatzei in order for the chametz to become prohibited. This is evident from the fact that chametz owned by a Jew on Pesach is forbidden to everyone afterwards – even though only one person sinned.

The Meiri, in Pesachim, quotes the Chachmei Luneil’s opinion that chametz which a Jew nullified before Pesach is permitted after Pesach since he has not transgressed bal yeira’eh u’bal yimatzei. The Chachmei Luneil stress that one must be certain that the nullification was sincere.

The Meiri, however, disagrees, ruling that the chametz is forbidden after Pesach. He says this is not because the owner violated the rule that one must burn one’s chametz and not rely on nullification alone. Even if the owner was not negligent and merely forgot to burn his chametz in addition to nullifying it, the chametz is still forbidden since one could, in theory, transgress the aveirah with it (which is not the case, for example, if a non-Jew owns the chametz for Pesach).

The Rambam would agree with the Meiri as he also maintains that one need not actually violate bal yeira’eh u’bal yimatzei for the k’nas of Chazal to apply.

Interestingly, even some of the Rishonim who argue that the k’nas only applies to people who transgress bal yeira’eh u’bal yimatzei agree that chametz that was mafkir is forbidden after Pesach. Why? These Rishonim explain that we are concerned that a person won’t be sincere when he is mafkir his chametz.

This is not comparable to someone who sells his chametz to a non-Jew. In that situation, we are not as concerned about that person’s sincerity. Even if a person is not completely sincere regarding a kinyan, the kinyan is still valid and binding. The same cannot be said regarding being mafkir something. There, sincerity matters.

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Chametz After Pesach

Comments are closed.

Current Top Story
UN Human Rights Council
UN HRC Condemns Israel (But Not Hamas) for War Crimes
Latest Judaism Stories
Rabbi Avi Weiss

With Ruth, The Torah seems to be stating that children shouldn’t be punished for the sins of parents

Neihaus-070315

Without a foundation, one cannot hope to build a structure.

Torat-Hakehillah-logo-NEW

Why do we have a parsha in Sefer Shemos named after Yisro who was not only a former idolater, but actually served as a priest for Avodah Zarah!

Q-A-Klass-logo

Question: Should we wash our hands in the bathroom with soap and water, or by pouring water from a vessel with handles three times, alternating hands? I have heard it said that a vessel is used only in the morning upon awakening. What are the rules pertaining to young children? What is the protocol if no vessel is available? Additionally, may we dry our hands via an electric dryer?

Harry Koenigsberg
(Via E-Mail)

This Land Is ‘My’ Land
‘[If The Vow Was Imposed] In The Seventh Year…’
(Nedarim 42b)

The Shulchan Aruch in the very first siman states that one should rise in the morning like a lion, implying that simply rising form bed requires strength of a lion, in line with the Midrash.

Attempts to interpret the message of Hashem in the absence of divine prophecy ultimately may twist that message in unintended ways that can lead to calamitous events.

Suddenly, the pilot’s voice could be heard. He explained that this was a special day for those passengers on board who lived in Israel.

If the sick person is thrust into a situation where he is compelled to face his sickness head on, we who are not yet sick can encourage him by facing it with him.

All agree that Jews ARE different. How? Why? The Bible’s answer is surprising and profound.

What’s the nation of Israel’s purpose in the world? How we can bring God’s blessings into the world?

“Is there a difference between rescuing and other services?” asked Ploni.

To my dismay, I’ve seen that shidduch candidates with money become ALL desirable traits for marriage

Bil’am’s character is complex and nuanced; neither purely good nor purely evil.

Amalek, our ultimate foe, understood that when unified, we are invincible and indestructible.

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

The Shulchan Aruch in the very first siman states that one should rise in the morning like a lion, implying that simply rising form bed requires strength of a lion, in line with the Midrash.

Taste-of-Lomdus-logo

Tosafos answers that nevertheless the sprinkling is a part of his taharah process.

Performing ketores outside the Beis Hamikdash, and at the wrong time is an aveirah.

Ten of the twelve spies returned with a negative report, stating that this would be impossible.

The flavor of the mon was not artificial; the mon would now consist of the actual flavors from the desired food.

Tosafos suggests several answers as to how a minor can own an item, m’d’Oraisa.

The question is: What about pidyon haben? Can one give the five sela’im required for pidyon haben to a kohen’s daughter?

The mitzvah that parents must give their son a bris milah is a mitzvah that they must perform for someone else – namely their son.

Printed from: http://www.jewishpress.com/judaism/parsha/chametz-after-pesach/2014/04/14/

Scan this QR code to visit this page online: