Israel – Rav Ovadya: Ashkenazim Still Prohibited to Eat Kitniyos (Legumes) on Pesach


    Israel – The Kitniyos on Pesach issue is again in focus, after Rav Ovadya Yosef brought it up at his weekly shiur last motzei Shabbos.

    Several Modern Orthodox rabbis affiliated with the Shilo Institute had issued a “psak halacha” two years ago claiming that the ban against Ashkenazim eating Kitniyos on Pesach is no longer in effect, since the ban’s reason was no longer relevant. As could be expected, many in the Modern Orthodox community rejoiced to be rid of the nuisance, while the chareidim ignored it as the latest Modern Orthodox aberration.

    At his weekly shiur, however, Rav Ovadya confirmed the ancient Ashkenazi ban. “This is not a chumrah but the law,” he said. He asserted that if a Sephardi rav was asked about Pesach laws by an Ashkenazi, he would have to tell him to keep his minhag and it is forbidden to be lenient.

    Concerning Sephardim, Rav Ovadya continued, “Whoever adopts such chumros, about him it is said ‘one who adds, detracts.’ Unfortunately, in our generation, it is as if we have two Torahs. There is the Torah of Rav Yosef Caro, which the Sephardim follow, and there is the Torah of the Rema, which the Ashkenazim follow.” He added, “The Ashkenazim have many more chumros than the Sephardim, and everyone has to follow whatever his community does.

    “If a person will come and ask me, ‘I have a chocolate bar and don’t know if it has kitniyos in it or not,” Rav Ovadya gave an example, “if he is a Sephardi, I would tell him, ‘Go ahead and eat it! So what if there is kitniyos? But if he is an Ashkenazi? No way. Kitniyos is a problem… Everyone has to keep his minhagim. People have been keeping this minhag for over 600 years. Those who kept it were great people. What, we should tell them to give up their minhagim?”

    Rav Ovadya explained how this Ashkenazi minhag came into being. In the old days, legumes, sugar etc. used to be packed in sacks that contained flour. Ashkenazim decided not to eat these items on Pesach out of the concern that some flour may have been mixed in which might leaven after coming into contact with water.

    “Today it’s no problem to get beans in a clean package that had no flour in it”, he said, so Sephardim can buy these items without a special Pesach hechsher, as long as it has a regular kosher hechsher. “You don’t have to buy sugar that is Kosher for Pesach. It’s enough if it is just plain kosher. There’s nothing there but sugar. Plain sugar is kosher l’mehadrin.”

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    1. The minhag of kitniyos by Ashkenazim prior to WWII also varied tremendously from town to town. Some included potatoes. Some used it in liquid form. Some did not include peanuts, etc. etc. After the war, Ashkenazim became one big mishmash with few remembering or knowing the minhag where they came from. Also, hechsheirim having to keep every minhag in mind had to be all inclusive.
      I recall a story (I don’t recall the exact details; maybe someone reading this will confirm it) I heard from someone at the OU some forty years ago. When asked why the OU at one point gave a hechsher to Rokeach on peanut oil for pesach, he answered that Rokeach had a letter from R’ Yitzchok Elchonon from when Rokeach was doing business in Europe before WWII allowing its use on Pesach.

      • BS”D

        LOL. Rokeach was always an American company, unless they imported peanut oil from Europe which also makes no sense.

        I have a letter from the Remo blocking Gefen from selling peanut oil in Poland. I will part with it for two toll bridges and a tunnel.

        • There is a growing minhag among modern orthodox (and approved by the Rabanut Rashit) for ashkenazim to eat Kitniyot “derivatives”. In other words, if it is not the form and taste of true kitniyot – one may eat it.
          Hence, many are now meykel on peanut oil (as it does not have the form or taste of peanuts) and other items made FROM kitniyot (without being kitnitot “gamur”.

          Note that as of 4 years ago, the Israeli Chief Rabbinate has been authorizing items (such as Elite Chocolate) to be marked “Kosher Le Pessach, Meichil Liftit” or “Le Ochlei Lecitin” – which means “contains lecitin” which is a kitniyot derivative (made from soybeans). The Chief Rabbinate no longer considers these items to be true kitniyot, and thus does not mark them “Le Ochlei Kitnoyot Bilvad”, and so Ashkenazim eat them.

          An Israeli Rav (young israel) explained these changing minhagim some years ago, in his Shabbat HaGadol speech, to better educate the modern orthodox – and to identify these items to those people who still prefer to keep the full chumrah…

          • Correct. Oils and other items made from Kitniyos “she’nishtana” have been accepted by ashkenazim for years.

            The only thing all poskim agree on (for ashkenazim) is that you can’t eat mamesh rice. That’s it. Peanuts are a machlokes to begin with (if they are real kitniyos, as they are not a bean) and items made from soy protein are frequently eaten by ashkenazim (although whole soybeans are still kitniyos).

            Consult a rav, but just know that it is very acceptible to eat “kitniyos” oils and other processed items…

            • I don’t see how anyone can permit kitniyot oils, since the Ramo explicitly forbids them. But there’s a different heter available nowadays: Kitniyot are batel berov. Any product that contains kitniyot oil is likely to have a majority of non-kitniyot. Now if an Ashkenazi were to deliberately mix kitniyot into a majority of other things it would be forbidden, because ein mevatlin issur lechatchila. Even a goy who does it with a hechsher is considered lechatchila. But when a company in Israel makes something that contains less than 50% kitniyot it is not being mevatel issur; it is making the product for the majority of customers, for whom kitniyot are not an issur at all, and it has no intention or interest in being mevatel anything. Therefore, just as when you visit a Sefardi on Pesach you may eat the meat and potatoes from the hamin but leave the chick peas and rice, you should be able to eat any Israeli product that contains less than 50% of kitniyot. At least, so it seems to me.

            • Sorry Millhouse but you are probably not a posek. Shemen Kitniyos was not part of the gezayra and neither was kitniyos sh’nishtana. Do you enjoy Diet beverages on Pesach? Most diet beverage drinkers do and the nutrasweet is yum.

              Citric Acid is another ingredient made from kitniyos sh’nishtana.

      • Actually the reason they gave a hechsher to it was because it was only Shemen Kitniyos, on which there was no gezayra. The OU stopped giving a hechsher to Peanut Oil for Pesach a nuimber of years ago. The only exception for those that used it, was peanut oil. Also keep in mind, that peanuts were not necessarily part of the gezayra either. They grow in the ground and not in a pod like the other kitniyos types of items.

        I have seen sfardim checking their rice, beans, etc for pesach and I could tell you its not fun.

        The gezayra on kitnios was also not on kitniyos she’nishtana which is how we have a number of ingredients that are derived from kitniyos. Each agency follows their own poskim for that.

        • “Shemen Kitniyos, on which there was no gezayra.”

          The Ramo says explicitly that shemen kitniyos IS included in the gezera.

          “They grow in the ground and not in a pod like the other kitniyos types of items.”

          Huh? Peanuts certainly do grow in a pod, just like other kitniyos. What do you call that thing they grow in, that contains two peanuts?

          • “Peanuts certainly do grow in a pod, just like other kitniyos. What do you call that thing they grow in, that contains two peanuts?”
            You are playing a semantical game by refering to the shell around the peanuts as a “pod”. According to you coconuts also are in a “pod” so there goes palm oil.
            I have never been able to get out of anyone a logical botanical definition of “kitniyos”. If kitniyos is the botanical entity called a “legume” in English then peanuts are not.

            • because Rav Moshe specifically contradicts you and says that peanuts are NOT kitniyos and have no such issur. In response to those people who don’t eat them anyway, he said that he can’t tell people not to be machmir if they so choose – but it’s not necessary – Orach Hayyim 3:63

            • Your faulty logic stems from the insistance in translating “kitniyos” as equal to “legumes”.

              Kitniyos means a list of items which the rabbis instructed ashkenazim to avoid, for various safek reasons.

              If an item is on that list (or not) it does not mean it is (or isn’t) a legume.

              Horticulturally, garlic may be a legume under certain definitions, but the vast majority of shitahs is that it is not kitniyos (some chassidim excepted).

              I’m not saying you should eat peanuts – I’m simply saying that it is noticibly missing from the kitniyos list, and when asked point-blank if they are kitniyos, R.Moshe said “no they are not”.

    2. The Shiloh Institute does not claim to have abolished the issur on kitniyot. All it says is that minhag Eretz Yisrael, as established by the majority of frum Jews in EY, is to eat kitniyot, so all residents of EY can and should adopt that minhag. ROY himself has taken a similar position, that Ashkenazim who come to live in EY are entitled to adopt the Mechaber’s position and begin eating kitniyot. So I don’t know what basis this article has for claiming that ROY rejects that position. All he’s saying is that for those who do not adopt a new minhag, and keep minhag Ashkenaz, kitniyot are assur on Pesach midin neder. That is completely uncontroversial.

    3. So, let me ask you a question,

      The jews haven’t eaten Oreos for hundreds of years, it has become a minhag not to eat oreo cookies, because they’re not kosher.

      So now Oreo comes along and gives there cookies a different recipe and are now kosher, do we not eat them because for a hundred years we had a minhag not to eat oreos? NO! There is no reason not to eat them, they are kosher. So because we haven’t eaten them we shouldn’t ever? No. That’s ridiculous.

      The same could be said about a non kosher restaurant becoming kosher.

      Another example is pregnant women wearing leather shoes- it used to be that pregnant women could wear leather shoes during shiva and on yom kippur, so she could be comfortable. But since nowadays we have very comfortable synthetic shoes, this halacha no longer applies. Your local rabbi will tell you to wear sneakers. So you see, halacha changes with the times- we are not Amish.

      The whole kitnios business is really ridiculous.

      • Zoli, kitniyos is not a chumra, it is a DIN — for those whose ancestors adopted it. It has the force of a neder, which our ancestors took and which binds us. If you move to a Sefardi community and take on all Sefardi minhogim, then it’s a machlokes among achronim whether you can change this minhag too; ROY paskens that you can, but many pasken that you can’t. ROY also paskens that anyone immigrating to Eretz Yisroel can change his minhag; but again not everyone agrees.

        • A din? Really?

          No one ‘adopted’ it. My great great great grandfathers rabbi told him not to eat kitniyot, because there was flour in the bags. He didn’t have any minhag. His rabbi told him what to do.

          Now if that reasoning for the psak changes, the psak should change too.

          • Yes, a din, really. It’s in the Ramo, OC 453:1 and 464:1, and in all the acharonim. It is “assur”; not “recommended against”, or “best avoided”, but FORBIDDEN. See Shaarei Teshuva there, who quotes the Maharil as saying that anyone who eats kitniyos transgresses the LAV DE’ORAISA of “lo sosur”, and “kol ho’over al divrei chachomim CHAYOV MISOH”. This is not something to play around with. If you are Ashkenazi (as your name implies) then your ancestors accepted this as a neder, and it is binding on all their descendants.

            Also, it is not true that the only reason for the gezeira was because of flour in the bags. Look in the achronim and you will find several reasons suggested. The truth is that we don’t know the original reason, so we can’t say that it no longer applies. We don’t know when the gezera was made, or who made it, or what exactly was included in it. All we know is that all the Ashkenazi achronim accepted it as binding halacha.

        • With all due respect, almost everything you said is not true.

          The Halakha clearly expressed in the Mishna, The Talmud Yerushalmi, The Talmud Bavli, The Rambam, the Rosh, The Tur, The Shulhan Arukh, the Mishna Berura and too many other sources to name, is that Minhaghim are regional in nature.

          When you live in a certain city or place, you should follow their customs. However when you leave that place and move to a new place permanently, every single custom that was practiced in your old place of residence you are no longer obligated to follow. The Mishna Berura actually uses the term “Nifqa'” which means falling off or removed.

          There is not the slightest source anywhere in Halakha and Poskim that contradicts what I just said.

          Therefore a Jew who left Poland where they had this custom of not eating Qitnioth and moves to Yerushalayim where people do eat Qitnioth can CLEARLY EAT QITNIOTH WITHOUT THE SLIGHTEST HALAKHIC PROBLEM WHATSOEVER.

          Any Rav who disagrees must explain why he is going clearly against the Halakha as expressed in the Mishna, The Talmud Yerushalmi, The Talmud Bavli, The Rambam, the Rosh, The Tur, The Shulhan Arukh, and even the Mishna Berura.

          So since Rav Ovadia Yosef and Rav Elyashiv don’t use the internet, I invite all of the internet Rabbonim to explain why you disagree with every source of Torah Shebaalpeh for atleast 1900 years.

      • You are the only one who makes any sense. Thank you for clarifying the issue. I have ordered my wife to make rice for the seder. And the best part is, now my inlaws refuse to come to my home for Yom Tov.

    4. “As could be expected, many in the Modern Orthodox community rejoiced to be rid of the nuisance, while the chareidim ignored it as the latest Modern Orthodox aberration. “

      What kind of shoddy journalism is this?? True Torah is never a nuisance. Sometimes a bit difficult but never a nuisance. How could you say this?? Shame on VIN’s reporters!!

    5. Sugar needs a Hechsher these days. Sugar is heated to make into granules from liquid, and we discovered one year that the heating system shared the same steam as liquid glucose which was made from wheat! There is even sugar made from WHEAT! I saw it!! Don’t assume that what seems innocent is kosher. One needs to ask Rabbonim who are experts in kashrus and have knowledge of the the production too.

    6. Its interesting How Horav Ovadia looks at the Bais Yosef and Ramah as two SEPARATE and the Lubavitcher Rebbeh Zatza”l used to quote that the fact that the Ramah is printed in the Bais Yosef shows of the ultimate Sholem between sfardim and ashknazim

      • This makes no sense. They are certainly two separate poskim, with different shitot. The only reason the Shulchan Aruch was accepted by Ashkenazim was because it was printed with the Ramo, who indicated when the halacha for Ashkenazim was different.

    7. People, it’s only 8 days. Will anyone not be able to live 8 days without something?
      Pesach shopping has become ridiculous! Shopping carts are filled as if we are going back to the desert for another 40 years. Grow up, get a grip, don’t panic. 8 days of eating natural non-processed no preservative added foods might just be good for you!

      • 100% right, why don’t we have just bread… I mean Matzah all 8 days (but only if it is burnt to a crisp). You can have water, but only if you haven’t had Matzah for at least 6 hours just to be certain that it didn’t get stuck in your teeth where you might cause it to rise. And just incase you do that, you shouldn’t say shehakol, you should wash for more matzah.

        The Torah doesn’t want us to live like we’re in a prison for 8 days. HaShem told us to not have chometz, so fine, don’t have chometz. There were practical concerns (very different from the multitude of chumras today which are passed out like candy with no regard for reason or difficulty done to people) which became minhag d’yisroel for ashkenazim at least, and I can accept that.

    8. If you want to eat kitniyos, I heard a rav explain that even if you are sfardi, you are only permitted to do so if you keep ALL the chumros the Sfardiim are supposed to keep, which I am not sure which but maybe like not eating fish on Pesach. You can’t just adopt one and not the other so Sfardiim beware. And ashkenazim, find out more before you go ahead with that rice. It is not so poshut. I think for one week can’t we manage??

    9. I believe that Rav Moshe said that Peanuts were not included in the Gezerah (this should be obvious since there werent peanuts in Europe when the gezerah was adopted) but he says that if its your minhag to me machmir with peanuts that you should.

        • Well, ALMOST everyone says corn (maize) is assur but, as I mentioned above, the reason seems to be that it’s name is the same as the name for rye in Yiddish, not for any ability to make a bread-like substance from it. I’ve had non-gebrukts Pesachdike cake that was indistinguishable from chametz. I point out that many poskim permit the use, on Pesach, of quinoa which is another New World grain (from Peru, I think). I guess “quinoa doesn’t have a Yiddish cognate.

          • Not a grain, it’s origin is from a flower though it looks like and behaves like a grain. It is analogous to kasha (which is similar to wheat groats) but also comes from a flower. Kasha is probably not used for two reason 1) is is processed or packaged on equipment used for the 5 grains and thus may be “contaminanted” but more likely is 2) as someone earlier mentioned that it can be made into porridge.

        • because corn was specifically mentioned by the Mishna Brurah.
          The minhag of kitniyos is like the kashrus laws of birds – it has to be specifically mentioned to be assur.

          Some people don’t know about an item (it was not in europe) and then add it later – like Turkey. Did you know that certain sephardim still refuse to eat turkey, as it was not specified as a kosher bird according to their mesorah (since nobody ever saw it before they found it in North America)?

      • yes. it was Igros Moshe O.C. III:63 – he holds that peanuts are not kitniyos.
        Also (same reference) he holds that when it doubt, do NOT add to the kitniyos minhag, as there is no halachic basis to expand the restriction.

          • no – Mustard is included because it’s a seed which is ground-up.
            Same reason sesame is included.

            Peanuts can be whatever you want them to be – the bottom line is that kitniyos are decided based on a specifically mentioned list.

            There are various reasons for items being on that list, but ultimately it is no more than a list. And we are not to question the minhag of why certain things were on the list and others were not. (Why is corn on the list? There is no logic and it does not meet the criteria, nor has it even been available in Europe for the rabbis to even consider it. But the Mishna Brurah has it on the list, so there it is…)

            Peanuts are not, nor have they been, on that list (or anyone’s list at the time, even when corn was added) – which is why Rav Moshe pasken’ed that they may be legumes, they may have a pod, and they may be magical flying spacemen too… but they are not on the list and hence they are not kitniyos.

            BUT – he also said that if you have a minhag (already) not to eat them, then continue with your Chumrah.

    10. The problem arises in what actually constitutes kitnios. Kitnios is usually translated as “legumes”, meaning beans, but the word just refered to finely ground prduce that could be baked into bread that could be confused with bread from the chameishes haminim. That is why, for instance, nishtaneh works, no one can mistake corn oil for corn. the problem for me is that the inclusion or exclusion of items from the klal does not follow any rational system. Foods introduced after the issuance of the ban on kitnios aught not to be included. Potatos, which were introduced to Europe after the minhag was chal, are NOT kitnios (and a good thing to for all you non-gebrokt eaters) but corn, which was introduced to Europe at the same time, is assur, apparently because it’s name “corn” sound like the yiddish word for rye, “korn”, which is, of course, one of the chameishes haminim. My personal practise in this matter is to follow the custom of my family, but I do occasionally have to scratch my head.

      • This is not true. Mustard, for instance, is kitniyos because it grows in a pod, even though none of the reasons given apply to it. (Ramo OC 464:1)

        Your claim that “the word just refered to finely ground prduce that could be baked into bread” is not true; see Shaarei Teshuvah 453:1 quoting his uncle (R Tzvi Hirsh Margolios) who decided that peas were kitniyos, basing himself on the Bartenura, who says it’s a legume.

        It’s also not true that THE reason is “finely ground prduce that could be baked into bread that could be confused with bread from the chameishes haminim”. That’s just one of the reasons suggested by the Achronim. Just on the page in Shulchan Aruch, see Taz for one reason, Biur HaGRO for three different reasons, and Chok Yaakov who gives FOUR different reasons and points out that one of them doesn’t apply to rice but it’s still assur.

    11. What about garlic. My great-grandfather z'”l (who came from Poland) never allowed garlic on Pesach. That was the general practice. Now everyone eats garlic. So because he and 100,000’s of yidden never ate garlic on pesach I have to deprive my self?

      • Yes. If that was the minhag where you came from, and in the community where you live now, then you should stick to it. If you now live in a community where, as you say, “everyone” eats it, then you can adopt the minhag hamakom, since garlic was never a gezera or a neder, just a local minhag of some places.

        The same applies to fish. If you live in a Hungarian community that doesn’t eat fish on Pesach then that is the minhag hamakom, especially if you come from a family that also had this minhag. Other people don’t have it.

    12. The Mishnah Berurah (453:6 & 464:5) cites three reasons for the minhag (a) kitnios is harvested and processed in the same manner as chametz, (b) it is ground into flour and baked just like chametz [so people may mistakenly believe that if they can eat kitnios, they can also eat chametz], © it may have chametz grains mixed into it . from

    13. to #35 i like the way one makes such statement as “now everyone …” EG: garlic..please dont create your own facts and pss them, we dont know of anybody in our circles of useing garlig and i am talkinh about hundreds of thousands chassidim

      • Not eating garlic on Pesach is silly, even if 100,000 chasidim think otherwise. Not eating DRIED garlic is another matter. There is (was) a problem of the ovens in which they are dried. If you prohibit garlic you must prohibit onions – they are botanically the same genus – and there are species within the genus that run the gamut from being very similar to garlic to being very similar to onion. There is no way to draw the line. So, one should do what I do. Yesterday I bought FRESH garlic from an Arab in the market here in Beer Sheva and hung it up to dry in the sun in my back yard. It will be ready erev Pesach.

    14. …Our highest “Halachic” Organizations have ruled that the prohibition against eating pork is no longer valid, since the reason for its prohibition no longer exists. We here at the institution have taken upon ourselves the enormous task of rationalizing and reevaluating all the prohibitions and Positive commands of the Torah. It is a daunting task, but someone has to tackle it. Anyway. Here goes. The original reason why the Torah forbade us to eat pork was. When the Israelites wandered in the desert, they did not have proper cooking and refrigerating facilities. As we all know that pork carries the Trichinosis worm. And if not cooked properly it can make one ill. But today, where we have all the advantages of modern technology, the prohibition [probably] does not apply. I could really go on and on rationalizing most of the Torah and discarding what is no longer relevant in the eyes of our spiritual leaders. Oops. This is exactly what our brethren the Reformers have been doing for the past 150 years!!!

      p.s.: Hopefully everyone realizes that this post has been written to demonstrate what happens when we try to rationalize the Laws and customs of the Torah. The prohibition on [consuming] Kitniyos (for those of Ashkenazi heritage) is only a Minhag (custom) but, as Rabbi Ovadiya Yosef pointed out, the prohibition –which is centuries old– still applies!!!

      • You are rediculous. How can you even compare a din Torah and a galuth minhag that was never accepted in Erets Israel.
        With regards to Torah the rational has no relavence. “Naasei ve Nishma”
        Minhag Kitniyot never existed in Erets Israel and Chazal clearly tell us that when one moves from place to another to stay permanently he must take on himself the minhag of the makom (both leniencies and stringencies). This does not necessarily mean spharadi minhagim but rather minhag Erets Israel. (In many cases the ashkenazim have kept the original minhag Erets Israel more closely, but kitniyoth is a minhag Eurupe)

    15. All those eating kitniyot out there do you only eat glatt bet yosef and cholov yisroel? is your tuna only bishul yisroel? Those are some “musts” if you follow the Sfardi set of rules..

    16. to #53 ‘reform bretheren’ are as much as our ‘chritsian brethern’ ‘achicha is only ‘bemitzvos’ .of course we have to work on kiruv but until he is choser there are halochos like not be mechallel shabbos,dring his yayin etc

    17. The ultimate question is if you are ashkenazi why are you even considering listening to Rav Ovadya – he does not apply to you or you had better start eating bet yosef shechita. one can not have it both ways.

    18. to #62 i dont care what reasoning you give al titosh toras imacho willoverride your ‘lomdes’ anytime.and when we say 100,000 chassidim tht means the wholy tzaddikim of our genration and yester year so you little midget are not worth the sand they walk , walked on…

    19. The earlier Poskim mention that rice, buckwheat/kasha, millet, beans, lentils, peas, sesame seeds and mustard are included in the minhag (see Beis Yosef O.C. 453, Rema 453:1 & 464:1 and Mishnah Berurah 453:4, 7 & 11) and it is generally accepted that corn (see below), green beans, snow peas, sugar-snap peas, chickpeas, soybeans, sunflower and poppy seeds are also forbidden. On the other hand, potatoes (see below), coffee, tea, garlic, nuts, radishes and olives and not treated as kitnios (see Sha’arei Teshuvah 453:1, Chayei Adam 127:7 and others). Iggeros Moshe (O.C. III:63) assumes that peanuts are not kitnios but notes that some have a custom to be machmir. Some other examples of foods which are or aren’t kitnios will be noted below.

      Iggeros Moshe explains that the minhag to not eat kitnios developed differently than other minhagim and therefore rules that only foods which we know were specifically included in the minhag are forbidden. [See also Chok Yaakov 453:9 who makes a similar point]. With this he explains the generally accepted custom to not consider potatoes to be kitnios even though logically they should be, as follows: the minhag of kitnios can be dated back at least until Maharil, who died in 1427, and potatoes didn’t come to Europe until the 16th century, so potatoes were a “new” vegetable which wasn’t included in the minhag. This logic has also been suggested as a basis for permitting the consumption on Pesach of a grain called quinoa. The thinking is that since quinoa, which has only recently been introduced to the Northern Hemisphere from its native South America, was never considered kitnios, it remains permitted on Pesach even though logically it should be included in the minhag. While this logic is sound, it is noteworthy that quinoa is often packaged in plants that also package wheat and barley, and it is possible that those grains (i.e. chametz) could get mixed into the quinoa. Therefore, before using quinoa on Pesach, someone who knows how to distinguish between these grains should check the quinoa to ascertain that it doesn’t contain any wheat or barley. An important “exception” to the aforementioned rule that “new” vegetables aren’t included in the minhag, is corn/maize which Mishnah Berurah 453:4 and others rule is kitnios even though it was introduced to Europe after the minhag had already begun.

    20. I am having trouble coming up with yontif meals using non-processed ingredients. I am also limited to not using dried spices/herbs as they are unavailable this year. I am new to this way of cooking, and could really use some recipes for chicken/meat dishes and side dishes too. Thank you.


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