Siman 465

It is a known matter that just as it is forbidden for oneself to eat chametz on Pesach, so too it is forbidden to give it to one's animal. For chametz on Pesach is forbidden for benefit, and one also violates "it shall not be seen" and "it shall not be found." It turns out that one who gives chametz to an animal, beast, or bird on Pesach violates three prohibitions: the first is "you shall not eat chametz," which includes benefit as well; the second is "it shall not be seen"; and the third is "it shall not be found." And there is no difference whether he gives it himself or via a non-Jew, and whether in his courtyard or not in his courtyard—he violates three prohibitions. And we have already explained in siman 448, section 13, that for an animal that stands in his domain in his courtyard, no sale is effective. And one must give it on Pesach things that are not of leavening, such as potatoes or types of kitniyot and buckwheat. And so too it is permitted to chop for it straw called "shatzka." And even if perhaps some grain is found there, his intention is not for this. And so too the chaff of grain called "mekena." However, if he wishes to cook them—he should cook them via a non-Jew and in a different oven, for perhaps some grain is found there. And thus we have established the practice in our place.

And if it is his desire to give them grain—he should give them dry grain, such as flour or dry bran, and in a place that is not damp. And after their eating, he shall sweep with a broom so that no kernel remains, so that it does not become moistened and come to the point of chimetz. And thus the sages taught in the Mishnah (39b): One may not soak bran for chickens. And even if he wishes to soak it and feed them immediately, before it comes to the point of chimetz—it is forbidden, for it will certainly come to the point of chimetz. Furthermore: for ab initio it is forbidden to leave the dough without engagement even for a single moment, as I wrote in siman 459. And this prohibition is from the eve of Pesach, from the sixth hour and onwards.

And scalding with boiling water is permitted according to the law. However, the Geonim forbade it, as I wrote in siman 454. And if one gives them dry grain, it is proper to be careful not to give them water to drink while the food is placed before them, because certainly in the middle of drinking it will turn to eat or at the end of drinking, and the water on its lips will flow onto the grain and they will become chametz. Rather, when they have finished eating, one should first sweep that place well so that not a single grain remains. And afterwards, he may give them to drink.

We further learned in the Mishnah (ibid.): A woman may not soak bran to take in her hand to the bathhouse, but she may rub it on her skin dry. That is to say: it was their custom to rub their skin in the bathhouse with bran for medicinal purposes. Therefore, she is forbidden to soak them on Pesach, and on Erev Pesach from the sixth hour. And to rub it on her skin dry is permitted even though her skin is full of sweat from the heat of the bathhouse, because sweat is not like water regarding leavening, as I wrote in siman 466. Therefore, when she has washed her skin with water, it is forbidden in any manner. And also when she rubbed it on her dry skin, when she wishes to wash, she must remove the bran from her skin and cast them into a filthy place, and afterward she may wash with hot or cold water. And now we are not expert in this, and it is forbidden in any manner.

It was their custom to rub a moist goose with bran. And if one did so on Pesach or on Erev Pesach after six hours—the entire goose is forbidden, because in the skin of the goose there are thin pores, and since chametz on Pesach is forbidden in any amount—we are concerned lest some bran remained in the cracks. Therefore, on Erev Pesach if one wishes to eat it—it is permitted, for on Erev Pesach it is nullified in sixty. And so too one must be careful not to singe poultry on Pesach with straw, for perhaps there is a grain there, and it will impart flavor into the poultry at the time of the singeing. And post facto—it is permitted. And even if leavened grain was found in other places of this straw—we do not presume a prohibition upon this straw that they singed with (and see Magen Avraham and Taz and Chok Yaakov).