Source for Hiding or Locking Away All Non Passover Vessels

Question

Bit of a debate with someone. I never saw my Sephardic family make a special room to lock away all chameitz dishes. Shulchan Aruch Orach Chaim 451:1

Ceramic dishes that have been used for hametz the whole year, even if they were used for oats or other grains, should be wiped well such that there is no noticeable hametz left, and then it is permitted to keep them until after Passover and use them either for what they were used for before Passover or something different. They should be hidden on Passover in a hidden place where one does not normally go, lest one come to use them on Passover. It is good to close them in a room and to hide the key. But refiring it in fire does not work for any ceramic item that was used for hot things, even if it was not used on the fire and boiling liquid was just poured into it. Rem"a: There are those who forbid even for the second container (the Magid chapter 5). Even if they are filled with coals, we are concerned that he will be worried that the containers will crack (meaning that they will break) and will not do a complete refiring. However, if he returns them to the furnace where they make new ceramic items, it is permitted. Because they are sent into a big fire like this, clearly he will not be concerned that they will break. But this is not true of our ovens. Rem"a: For every object that needs to be made white-hot or scalding, it is forbidden to use it even for cold things without kashering it (Mordechai at the beginning of Chapter Kol Shaah). See in Yoreh Deah Chapter 421.

קדרות של חרס שנשתמש בהם חמץ כל השנה, אפלו אותם שעושים בהם דיסא ומיני קמחים, משפשפן היטב בענין שלא יהא חמץ נכר בהם, ומתר להשהותן לאחר הפסח להשתמש בהם בין במינו בין שלא במינו. ומצניען בפסח במקום צנוע שאינו רגיל לילך שם, כדי שלא יבא להשתמש בהם בפסח, וטוב לסגרם בחדר ולהצניע המפתח. אבל הסק שיסיקם באש, אינו מועיל להם ולא לשום כלי חרס שנשתמש בהם חמין אפלו שלא על ידי האור אלא שערה לתוכה רותחין. הגה: ויש אוסרים אפלו בכלי שני (המגיד פרק ה'). ואפלו אם ימלאום גחלים, דחישינן דלמא חייס עליהו שמא פקעי (פרוש, שמא יתבקעו) ולא עביד להו הסקה מעליא. ומיהו אם החזירן לכבשן שמצרפין בו כלי חרס חדשים, מתר, ודיכון שמכניסן להסק גדול כזה ודאי לא חייס עליהו דלמא פקעי, אבל לתנורים שלנו לא. הגה: כל כלי הצריך לבון או הגעלה, אסור להשתמש בו אפלו צונן בלא הכשר (מרדכי ריש פרק כל שעה). ועין ביורה דעה סימן קכ"א

To me the halakha seems clear that we are only talking about unglazed ceramic dishes because they are too risky. Also, the phrasing of "they should be" seems less like a halakhic statement, rather a suggestion. Is there some other source I'm not aware of? Do other Sepharadi posekim weigh in on this?

Update: I am noticing a discrepency. The S"A seems to posit putting away any ceramic dishes, whether they were for cold or hot hameitz, which goes against the Rambam.

Chameitz UMatzah 5:21

All earthenware vessels that were used for chametz while cold may be used for matzah while cold, except for the utensils in which yeast and charoset were placed, for their leavening effect is powerful. Similarly, a kneading trough in which chametz is kneaded and left to become leavened is considered as a place where yeast is soaked, and we do not use it on Pesach.

כל כלי חרס שנשתמש בהן חמץ בצונן מותר להשתמש בהן מצה בצונן. חוץ מכלי שמניחין בו את השאור וכלי שמניחין בו חרוסת מפני שחימוצו קשה. וכן עריבות שלשין בהן החמץ ומניחין אותו שם עד שיחמיץ הרי הן כבית שאור ואין משתמשין בהן בפסח:

Rambam only seems to be concerned about ceramic vessels in which you will cook or eat hot items on, so this means that all your "chameitz" cups, cheese plates, or things that don't reach hot enough temperatures do not need to be stored.

Chameitz UMatzah 5:25

All earthenware utensils that were used for chametz in hot water, whether as a כלי ראשון - for example, pots - or as a

כלי שני - for example, bowls - whether they were glazed and coated with lead so that they became like glass, or they were of simple earthenware: we do not use them for matzah. Rather, we put them aside until after Pesach, and then we may cook with them.

כל כלי חרש שנשתמש בהן חמץ בחמין בין כלי ראשון כגון קדרות. בין כלי שני כגון קערות. בין שהיו משוחין ושועין באבר שעושין אותן כעין זכוכית. בין שהיו חרס כמה שהן. אין משתמשין בהן במצה אלא מניחן לאחר הפסח ומבשל בהן:

Answer 1

To me the halakha seems clear that we are only talking about unglazed ceramic dishes.

To me it seems clear that it's talking about any vessel which will not be kashered before Pesach. The Taz (OC 451:1) quotes the Bach, who also understands it like this. The Kaf Hachaim (OC 451:10) also quotes this Bach, and then he brings others (Chok Ya'akov, Eliyahu Rabbah) who hold it's fine, but then writes that the Pri Chadash and Birkei Yosef write that one should be careful to follow the Bach's opinion.

The Radvaz writes in his responsa (4:1099) regarding a dispute whether it would be permitted to use Chametz vessels on Pesach, and after says it's best to be stringent, he writes the following:

וכן נהגו כל ישראל להצניע כל כלים הבלועים מחמץ שלא להשתמש בהם כלל אפילו ביבש

And so is the custom of all Jews, to put away all vessels which absorbed Chametz, so as not to make use of them at all, even for dry goods.

However, he continues to say that he would actually agree with the lenient opinion and brings a logical proof for this opinion, and then continues:

ומה שנהגו להצניע כלי החמץ בפסח חומרא יתירא היא אי נמי שלא יבואו להשתמש בהן בחמין

And this that the custom is to put away vessels of Chametz on Pesach is only an extra stringency, or [as a safeguard] that they should not come to use them for hot items.

Answer 2

You say:

To me the halakha seems clear that we are only talking about unglazed ceramic dishes.

No, but such dishes can't be made kosher for Passover so were put aside. No one in those days put aside a metal spoon: they made it kosher for Passover. Nowadays, when so many of us are wealthy and can afford to put aside the spoon for Passover, the same rule would apply to it.

I've no source for the above: it just seems obvious to me.