SECTION 464 [The Laws Pertaining to] Mustard Into Which Flour was Mixed (1-2)

סימן תסד חַרְדָּל שֶׁנִּתְעָרֵב בְּתוֹכוֹ קֶמַח וּבוֹ ב' סְעִיפִים:

1 [The following laws apply to] all types of dips that contain vinegar or other sharp substances into which meat is dipped and into which flour is commonly added:1 [Since] the flour will become chametz because of the sharp substances if [even] a small amount of water is added,2 it is forbidden to add flour [to these dips if they will be eaten on Pesach], because [they are like a mixture of] mei peiros and water, which cause [the flour] to become chametz rapidly.3

If [a person] violated [the above directives] and added flour [to such a dip] on Pesach, one cannot remedy the situation by eating the dip immediately.1 [The situation does not parallel one in which a person] was given license to bake a dough that was kneaded with mei peiros immediately [after kneading it].4 In that instance, [leniency was granted because] the dough cannot possibly become chametz since it will be baked immediately. By contrast, [a person] will perforce delay slightly while partaking of [sharp] dips in which meat is dipped.5 Since [a mixture of] mei peiros and water causes [flour] to become chametz rapidly, there are grounds for concern that [the flour in the dip] already became chametz as soon as the person began eating. Therefore, there is no way to remedy the situation except to burn the dips immediately after the flour is [mixed] into them,6 since it is forbidden to maintain possession of them.

To which [types of dips] does the above apply? To all dips other than mustard. If, however, one violated [the above directives] and added flour to mustard, the situation can be rectified by eating the mixture immediately.7 There is no concern that the flour already became chametz immediately when [the person] began eating.

[The rationale is that] mustard is sharp (even [sharper] than peppers, [in which instance,] since [the peppers] are sharp, they will cause the dough to become chametz faster [than usual]. However, the mustard is) extremely sharp. As a consequence, it will not allow the flour [mixed] into it to become chametz rapidly.

א כָּל מִינֵי טִבּוּלִיםא שֶׁמְּטַבְּלִים בָּהֶם הַבָּשָׂר וְיֵשׁ בָּהֶם חֹמֶץ וּשְׁאָר דָּבָר שֶׁיֵּשׁ לוֹ קִיּוּהָא וּרְגִילִין לִתֵּן בְּתוֹכָם קֶמַח,ב,1 שֶׁהַקֶּמַח מִתְחַמֵּץ גַּם כֵּן עַל יְדֵי קִיּוּהָא, אִם נִתְעָרֵב שָׁם מְעַט מַיִםג,2 – אָסוּר לִתֵּן בְּתוֹכָם קֶמַח,ד שֶׁהֲרֵי הֵם כְּמֵי פֵּרוֹת עִם מַיִם שֶׁמְּמַהֲרִים לְהַחְמִיץ.3

וְאִם עָבַר וְנָתַן שָׁם קֶמַח בְּפֶסַח – אֵין לוֹ תַּקָּנָה לְאָכְלָהּ מִיָּדה,1 כְּמוֹ שֶׁהִתִּירוּו בְּעִסָּה שֶׁנִּלּוֹשָׁה בְּמֵי פֵּרוֹת לֶאֱפוֹתָהּ מִיָּד,4 לְפִי שֶׁכֵּיוָן שֶׁהוּא אוֹפֶה אוֹתָהּ תֵּכֶף וּמִיָּד – אִי אֶפְשָׁר לָהּ לָבוֹא לִידֵי חִמּוּץ. אֲבָל מִינֵי טִבּוּלִים שֶׁמְּטַבֵּל בָּהֶם בָּשָׂר, עַל כָּרְחָךְ הוּא מִשְׁתַּהֶא מְעַט בַּאֲכִילָתָם,5 וְכֵיוָן שֶׁמֵּי פֵּרוֹת עִם מַיִם מְמַהֲרִים לְהַחְמִיץ – יֵשׁ לָחֹשׁ שֶׁמָּא כְּבָר הֶחְמִיצוּ מִיָּד שֶׁהִתְחִיל לְאָכְלָם, לְפִיכָךְ אֵין לָהֶם תַּקָּנָהז אֶלָּא לְשָׂרְפָם מִיָּדח שֶׁנָּתַן הַקֶּמַח לְתוֹכָם,6 שֶׁהֲרֵי אָסוּר לְהַשְׁהוֹתָם.

בַּמֶּה דְּבָרִים אֲמוּרִים? בִּשְׁאָר כָּל מִינֵי טִבּוּלִים, חוּץ מִן הַחַרְדָּל, שֶׁאִם עָבַר וְנָתַן קֶמַח לְתוֹךְ הַחַרְדָּל – יֵשׁ לוֹ תַּקָּנָה לְאָכְלָהּ מִיָּד.ט,1 וְאֵין לָחֹשׁ שֶׁמָּא כְּבָר הֶחְמִיץ הַקֶּמַח מִיָּד שֶׁהִתְחִיל לֶאֱכֹל, לְפִי שֶׁהַחַרְדָּל הוּא חַד (יוֹתֵר מִפִּלְפְּלִין, שֶׁעַל יְדֵי שֶׁהֵן חַדִּין הֵן מְמַהֲרִין אֶת הָעִסָּה לְהַחְמִיץ, אֲבָל הַחַרְדָּל הוּא חַד) יוֹתֵר מִדַּאי,י וְעַל יְדֵי כֵּן אֵינוֹ מַנִּיחַ אֶת הַקֶּמַח שֶׁבְּתוֹכוֹ שֶׁיְּמַהֵר לְהַחְמִיץ:יא

Alter Rebbe's Shulchan Aruch (SIE)

The new layout – with the original text and the facing translation – provides a unique user-friendly approach to studying the Alter Rebbe’s work. An inclusive commentary provides insightful explanations and guidelines for actual practice.

2 As was already explained in sec. 453[:4], the custom in these regions is not to partake of mustard at all on Pesach, for the reason explained there.7 Even if [the mustard seeds] were crushed, ground, and mixed together with wine before Pesach, one should nevertheless refrain from partaking of [the mustard mixture] on Pesach. [The rationale is that] the mustard is of primary importance [in the mixture], and it is noticeable and apparent. Therefore, such a mixture is not one which may be permitted even on Pesach, as explained [in sec. 453:5].8

Moreover, [the Sages] ruled leniently only with regard to a mixture that came about as a matter of course. When, by contrast, one mixes [a forbidden substance with a permitted substance] actively and intentionally with the intent of partaking of [the mixture] on Pesach, he is not allowed to partake of it [on Pesach].9

ב וּכְבָר נִתְבָּאֵר בְּסִימָן תנ"גיב הַמִּנְהָג בִּמְדִינוֹת אֵלּוּ שֶׁלֹּא לֶאֱכֹל כְּלָל חַרְדָּל בְּפֶסַח,יג מִטַּעַם שֶׁנִּתְבָּאֵר שָׁם.7

וַאֲפִלּוּ אִם קֹדֶם הַפֶּסַח כְּתָשׁוֹ וּטְחָנוֹ וְעֵרְבוֹ עִם יַיִן – אַף עַל פִּי כֵן אֵין אוֹכְלִין אוֹתָהּ בְּפֶסַח,יד דְּכֵיוָן שֶׁהַחַרְדָּל הוּא עִקָּר וְהוּא נִכָּר וְנִרְאֶה – אֵין זֶה נִקְרָא תַּעֲרֹבֶת שֶׁמַּתִּירִין אוֹתוֹ אֲפִלּוּ בְּתוֹךְ הַפֶּסַח, כְּמוֹ שֶׁנִּתְבָּאֵר שָׁם.טו,8 וְעוֹד, שֶׁלֹּא הֵקֵלּוּ אֶלָּא בְּהַתַּעֲרֹבֶת שֶׁנַּעֲשֶׂה מֵאֵלָיו, אֲבָל הַמְעָרֵב בַּיָּדַיִם כְּדֵי לֶאֱכֹל הַתַּעֲרֹבֶת בְּפֶסַח – אֵין מַתִּירִין לוֹ לְאָכְלָהּ:טז,9