Kashering the Kitchen for Pesach - Revision history

YitzchakSultan1: /* Chametz on Pesach */

2025-04-11T18:23:06Z

Chametz on Pesach

← Older revision		Revision as of 18:23, 11 April 2025
Line 160:		Line 160:

	==Noten Taam Lifgam==		==Noten Taam Lifgam==
			===Chametz before Pesach===

			# If kosher for Pesach food was cooked before Pesach in a chametz pot that was not used for 24 hours it is considered kosher for consumption on Pesach.<ref>Piskei Teshuvot 447:12</ref>

	===Chametz on Pesach===		===Chametz on Pesach===

YitzchakSultan1 at 18:31, 13 July 2023

2023-07-13T18:31:27Z

← Older revision		Revision as of 18:31, 13 July 2023
Line 182:		Line 182:
	[[Category:Pesach]]		[[Category:Pesach]]
	{{Pesach}}		{{Pesach}}
			{{Kashrut}}

YitzchakSultan1 at 17:48, 13 July 2023

2023-07-13T17:48:33Z

← Older revision		Revision as of 17:48, 13 July 2023
Line 181:		Line 181:
	<references />		<references />
	[[Category:Pesach]]		[[Category:Pesach]]
			{{Pesach}}

Unknown user: /* Mashahu */

2023-04-03T14:56:29Z

Mashahu

← Older revision		Revision as of 14:56, 3 April 2023
Line 135:		Line 135:
	#Chametz is not nullified in any proportion (trans. ''mashahu''; Heb. משהו), even one crumb in a gigantic mixture is forbidden.<ref>Shulchan Aruch O.C. 447:1. Gemara: In Pesachim 29b, Rav and Shmuel hold that on Pesach chametz is forbidden in any amount because of the opinion of Rabbi Yehuda that items of like kind (''min bmino'') are not nullified and everything is a gezerah because of that case. Rabbi Yochanan disputes that because the Chachamim hold that all prohibitions of like or unlike kind are nullified once the taste is nullified. Rava has some conclusion but there are variant texts of what he said and meant. Rif, Rosh, and Rambam understand Rava that it is not nullified.		#Chametz is not nullified in any proportion (trans. ''mashahu''; Heb. משהו), even one crumb in a gigantic mixture is forbidden.<ref>Shulchan Aruch O.C. 447:1. Gemara: In Pesachim 29b, Rav and Shmuel hold that on Pesach chametz is forbidden in any amount because of the opinion of Rabbi Yehuda that items of like kind (''min bmino'') are not nullified and everything is a gezerah because of that case. Rabbi Yochanan disputes that because the Chachamim hold that all prohibitions of like or unlike kind are nullified once the taste is nullified. Rava has some conclusion but there are variant texts of what he said and meant. Rif, Rosh, and Rambam understand Rava that it is not nullified.

	*Is chametz on pesach nullified? Rabbenu Tam understands the gemara to mean that it is nullified in 60 like other prohibitions. This is also the opinion of the Baal Hameor, Shiltot, and Riaz (Pesakim Pesachim 2:2:6). However, Rabbenu Tam was afraid to rule that way because the minhag was strict. Additionally, most rishonim hold that it is not nullified in any amount. These rishonim include the Rambam, Ramban, Rabbenu Dovid.</ref> Some say that it is not nullified because chametz is a very serious prohibition and people are used to chametz.<ref>Tosfot Pesachim 30a s.v. amar, Ramban (Milchamot Hashem Pesachim 7b s.v. vod), and Rabbenu Dovid Pesachim 30a s.v. amar explain one reason to forbid chametz if we don't hold like Rabbi Yehuda, is that chazal forbade chametz since people are used to eating chametz and it is very grave prohibition.</ref> Others say that the reason chametz is not nullified is because it is going to be permitted after Pesach, making it [[dvar sheyesh lo matirin]].<ref>The Rambam Machalot Asurot 15:9 and Ramban Pesachim 7b offer another reason; chametz is a dvar sheyesh lo matirin and that's why it is not nullified. Rabbenu Dovid Pesachim 30a s.v. viy lav explains the approach of the Ramban but humbly notes that if he wasn't fearful of the Ramban he would disagree and claim that chametz isn't dvar sheyesh lo matirin since the Torah wants a person to dispose of chametz and not hold onto it until after Pesach.</ref> One practical difference between these opinions is whether chametz is nullified on erev pesach, according to the first opinion it is, and according to the second opinion it isn't.<ref>Maggid Mishna (Chametz 1:5) says that according to the Rambam's reason it shouldn't be nullified on erev pesach. Ran Pesachim 7b s.v. amar and Ritva Pesachim 30a s.v. amar agree. On the other hand, Bet Yosef 447:2 quotes the Tosfot a"z 66b s.v. rava, Rosh Pesachim 2:5, Mordechai 554, Hagahot Maimon 1:8, Smak 226, Rabbenu Yerucham, and Tur 447:2 as holding that it is nullified in sixty on erev pesach.</ref>		*Is chametz on pesach nullified? Rabbenu Tam understands the gemara to mean that it is nullified in 60 like other prohibitions. This is also the opinion of the Baal Hameor, Shiltot, and Riaz (Pesakim Pesachim 2:2:6). However, Rabbenu Tam was afraid to rule that way because the minhag was strict. Additionally, most rishonim hold that it is not nullified in any amount. These rishonim include the Rambam, Ramban, Rabbenu Dovid.</ref> Some say that it is not nullified because chametz is a very serious prohibition and people are used to chametz.<ref>Tosfot Pesachim 30a s.v. amar, Ramban (Milchamot Hashem Pesachim 7b s.v. vod), and Rabbenu Dovid Pesachim 30a s.v. amar explain one reason to forbid chametz if we don't hold like Rabbi Yehuda, is that chazal forbade chametz since people are used to eating chametz and it is very grave prohibition.</ref> Others say that the reason chametz is not nullified is because it is going to be permitted after Pesach, making it [[dvar sheyesh lo matirin]].<ref>The Rambam Machalot Asurot 15:9 and Ramban Pesachim 7b offer another reason; chametz is a dvar sheyesh lo matirin and that's why it is not nullified. Rabbenu Dovid Pesachim 30a s.v. viy lav explains the approach of the Ramban but humbly notes that if he wasn't fearful of the Ramban he would disagree and claim that chametz isn't dvar sheyesh lo matirin since the Torah wants a person to dispose of chametz and not hold onto it until after Pesach.</ref>
			# One practical difference between these opinions is whether chametz is nullified on erev pesach, according to the first opinion it is, and according to the second opinion it isn't.<ref>Maggid Mishna (Chametz 1:5) says that according to the Rambam's reason it shouldn't be nullified on erev pesach. Ran Pesachim 7b s.v. amar and Ritva Pesachim 30a s.v. amar agree. On the other hand, Bet Yosef 447:2 quotes the Tosfot a"z 66b s.v. rava, Rosh Pesachim 2:5, Mordechai 554, Hagahot Maimon 1:8, Smak 226, Rabbenu Yerucham, and Tur 447:2 as holding that it is nullified in sixty on erev pesach.</ref>
	~~We follow like~~ the first opinion and chametz is not a dvar sheyesh lo matirin.<ref>Shulchan Aruch 447:2 ~~permit~~ chametz on erev pesach like majority of the rishonim and not the Rambam who says that chametz on erev pesach is not nullified because dvar sheyesh lo matirin. This is also the opinion of the Rama Y.D. 102:4, Gra YD 102:20, Magen Avraham 447:40, Pri Chadash 447:1, and Mishna Brurah (Biur Halacha 447:2 s.v. chametz). Note, however, the Shach (Nekudat Hakesef on Taz 92:16 and Shach 102:13) who thinks that we are initially concerned for the Rambam and argues that this is also the intention of Shulchan Aruch.		#The halacha follows the first opinion and chametz is not a dvar sheyesh lo matirin.<ref>Shulchan Aruch O.C. 447:2 permits chametz on erev pesach like majority of the rishonim and not the Rambam who says that chametz on erev pesach is not nullified because dvar sheyesh lo matirin. This is also the opinion of the Rama Y.D. 102:4, Gra YD 102:20, Magen Avraham 447:40, Pri Chadash 447:1, and Mishna Brurah (Biur Halacha 447:2 s.v. chametz). Note, however, the Shach (Nekudat Hakesef on Taz 92:16 and Shach 102:13) who thinks that we are initially concerned for the Rambam and argues that this is also the intention of Shulchan Aruch.
			*Why is chametz not considered a dvar sheyesh lo matirin? (1) Mordechai explains that dvar sheyesh lo matirin only applies to something which is forbidden once and will become permitted, but chametz becomes forbidden every year. Rama Y.D. 102:4 rules like this opinion. (2) Rabbenu Dovid Pesachim 30a s.v. viy lav suggests that chametz isn't dvar sheyesh lo matirin since there is a mitzvah to destroy and rid oneself of one's chametz on Pesach. The Ramban responds to that since chametz in a mixture can be maintained over pesach. Rabbenu Dovid answers that when judging if something is dvar sheyesh lo matirin we view the category of that prohibition as a whole. Minchat Yakov 74:19 agrees with the Rabbenu Dovid's approach. (3) The Ran (Pesachim 7b s.v. vani) and Meiri explains that chametz is not dvar sheyesh lo matirin since it becomes forbidden after pesach and so the chametz never has a moment to become practically permitted. The Ramban responds that although the chametz isn't practically permitted the prohibition of chametz that was owned on Pesach is an external penalty and not considered the same prohibition that the chametz was beforehand. Also, the penalty does not apply when the chametz was in a mixture.</ref>
	*Why is chametz not considered a dvar sheyesh lo matirin?
	Mordechai explains that dvar sheyesh lo matirin only applies to something which is forbidden once and will become permitted, but chametz becomes forbidden every year. Rama Y.D. 102:4 rules like this opinion.
	Rabbenu Dovid Pesachim 30a s.v. viy lav suggests that chametz isn't dvar sheyesh lo matirin since there is a mitzvah to destroy and rid oneself of one's chametz on Pesach. The Ramban responds to that since chametz in a mixture can be maintained over pesach. Rabbenu Dovid answers that when judging if something is dvar sheyesh lo matirin we view the category of that prohibition as a whole. Minchat Yakov 74:19 agrees with the Rabbenu Dovid's approach.
	The Ran (Pesachim 7b s.v. vani) and Meiri explains that chametz is not dvar sheyesh lo matirin since it becomes forbidden after pesach and so the chametz never has a moment to become practically permitted. The Ramban responds that although the chametz isn't practically permitted the prohibition of chametz that was owned on Pesach is an external penalty and not considered the same prohibition that the chametz was beforehand. Also, the penalty does not apply when the chametz was in a mixture.</ref>

	===''Chozer Vnair''===		===''Chozer Vnair''===

Unknown user at 17:33, 14 February 2023

2023-02-14T17:33:38Z

← Older revision		Revision as of 17:33, 14 February 2023
Line 1:		Line 1:
	[[Image:Hagalah.jpg\|right]]		[[Image:Hagalah.jpg\|right]]
	When preparing the kitchen for Pesach Klal Yisrael are very careful to meticulously clean for Pesach and kosher the kitchen. In the process, the pots, pans, plates, silverware, ovens, and other utensils that were used for chametz need to be koshered if they are to be used for Pesach. For someone who can afford it, it is an ideal option to buy separate Pesach pots that aren't used for chametz and this minimizes the need to kasher.<ref>Pitchei Teshuva 451:1-2 writes from some poskim that it is ideal to get new pots and not kasher for pesach since it is difficult to kasher pots correctly.</ref> When kashering, the rishonim debate whether according to the strict law, the laws of kosher for pesach mimic those of koshering a kitchen from non-kosher or are more lenient.<ref>The Rishonim argue whether the absorption of chametz is considered a permitted absorption and as such it is sufficient to kosher with hagalah, or it is like a forbidden absorption and needs libun if the utensil was used on the fire. Ramban Avoda Zara 76a, Rashba Avoda Zara 76a, Meiri Pesachim 30b all hold that chametz is considered a forbidden absorption. The Ran Pesachim 8b explains that this is the case since the title of chametz is relevant all year even though it is only forbidden on Pesach. Bet Yosef 451:4 explains that this is the opinion of the Rif and Rosh. However, the Rambam (according to Maggid Mishna 5:23), Hagahot Maimoniyot Chametz 5:23:1, Rashi and Raavad cited by Ran Pesachim 30b all hold that chametz is considered a permitted absorption. Shulchan Aruch 451 assumes that it is a forbidden absorption but in 452:1 he seems to contradict himself. See Biur Halacha there.</ref>		When preparing the kitchen for Pesach Klal Yisrael are very careful to meticulously clean for Pesach and kosher the kitchen. In the process, the pots, pans, plates, silverware,<ref>Hagalah Kelim 13:330 writes silverware usually needs hagalah in a kli rishon.</ref> ovens, and other utensils that were used for chametz need to be koshered if they are to be used for Pesach. For someone who can afford it, it is an ideal option to buy separate Pesach pots that aren't used for chametz and this minimizes the need to kasher.<ref>Pitchei Teshuva 451:1-2 writes from some poskim that it is ideal to get new pots and not kasher for pesach since it is difficult to kasher pots correctly.</ref> When kashering, the rishonim debate whether according to the strict law, the laws of kosher for pesach mimic those of koshering a kitchen from non-kosher or are more lenient.<ref>The Rishonim argue whether the absorption of chametz is considered a permitted absorption and as such it is sufficient to kosher with hagalah, or it is like a forbidden absorption and needs libun if the utensil was used on the fire. Ramban Avoda Zara 76a, Rashba Avoda Zara 76a, Meiri Pesachim 30b all hold that chametz is considered a forbidden absorption. The Ran Pesachim 8b explains that this is the case since the title of chametz is relevant all year even though it is only forbidden on Pesach. Bet Yosef 451:4 explains that this is the opinion of the Rif and Rosh. However, the Rambam (according to Maggid Mishna 5:23), Hagahot Maimoniyot Chametz 5:23:1, Rashi and Raavad cited by Ran Pesachim 30b all hold that chametz is considered a permitted absorption. Shulchan Aruch 451 assumes that it is a forbidden absorption but in 452:1 he seems to contradict himself. See Biur Halacha there.</ref>

	==Dishes One Isn't Kashering==		==Dishes One Isn't Kashering==

Unknown user: /* Which Materials Can be Kashered? */ filled in missing phrase in sentence

2023-01-30T14:51:00Z

Which Materials Can be Kashered?: filled in missing phrase in sentence

Show changes

Unknown user: /* Stovetop */

2022-04-12T18:02:23Z

Stovetop

← Older revision		Revision as of 18:02, 12 April 2022
Line 29:		Line 29:

	==Stovetop==		==Stovetop==
	# ~~You don't need to wait 24 hours since the grates need [[#libun]] to be koshered.~~ For a gas stove put a pot on top of the grate so that the fire spreads out and leave it on for a half hour to an hour~~. For an electric stove you don't need to put a pot on top of it since it'll get hotter evenly so you only need to turn it on for 10-20 minutes~~.<ref> [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14)]. The Mishna Brurah 451:34 writes that really the reason that grates need to be koshered is a chumra of chametz since a pot doesn't absorb from another pot without liquids in between. After the fact if someone used grates without kashering them it isn't an issue.</ref>		# For a gas stove put a pot on top of the grate so that the fire spreads out and leave it on for a half hour to an hour.<ref> [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14)]. Note that you don't need to wait 24 hours since the grates need [[#libun]] to be koshered. The Mishna Brurah 451:34 writes that really the reason that grates need to be koshered is a chumra of chametz since a pot doesn't absorb from another pot without liquids in between. After the fact if someone used grates without kashering them it isn't an issue.</ref> Some say that you should buy new grates for pesach or put them in the oven at 550 for an hour.<ref>[https://oukosher.org/passover/how-to-kasher-your-kitchen-for-passover/ OU] allows using 550 as libun kal for the grates</ref> Some require that the grates be put in an oven's self-clean cycle.<ref>[https://www.star-k.org/articles/articles/seasonal/338/preparing-kashering-the-pesach-kitchen/ Star-K] writes that the grates should be put in a self-clean cycle to have libun. The Star-K notes that a person should check with the manufacturer if the grates will break in the self-clean cycle.</ref>
			#The stovetop surface should be covered with tin foil for all of pesach.<ref>[https://oukosher.org/passover/how-to-kasher-your-kitchen-for-passover/ OU], [https://www.star-k.org/articles/articles/seasonal/338/preparing-kashering-the-pesach-kitchen/ Star-K]</ref> For safety, the oven vent should not be covered.<Ref>[https://www.star-k.org/articles/articles/seasonal/338/preparing-kashering-the-pesach-kitchen/ Star-K]</ref>
			# For an electric stove you need to turn it so that it gets red hot (which might only take several minutes).<ref> [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14)], [https://oukosher.org/passover/how-to-kasher-your-kitchen-for-passover/ OU], [https://www.star-k.org/articles/articles/seasonal/338/preparing-kashering-the-pesach-kitchen/ Star-K]</ref> The stovetop surface should be cleaned and covered.<Ref>[https://oukosher.org/passover/how-to-kasher-your-kitchen-for-passover/ OU]</ref>
	#Drip pans for the gas stove should be replaced for pesach, or placed in a self-clean oven, or covered with thick aluminum foil.<ref> https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14-5)]</ref>		#Drip pans for the gas stove should be replaced for pesach, or placed in a self-clean oven, or covered with thick aluminum foil.<ref> https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14-5)]</ref>

Unknown user: /* Stovetop */

2022-04-12T17:44:16Z

Stovetop

← Older revision		Revision as of 17:44, 12 April 2022
Line 29:		Line 29:

	==Stovetop==		==Stovetop==
	# You don't need to wait 24 hours since the grates need [[#libun]] to be koshered. For a gas stove put a pot on top of the grate so that the fire spreads out and leave it on for a half hour to an hour. For an electric stove you don't need to put a pot on top of it since it'll get hotter evenly so you only need to turn it on for 10-20 minutes.<ref> https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14)]. The Mishna Brurah 451:34 writes that really the reason that grates need to be koshered is a chumra of chametz since a pot doesn't absorb from another pot without liquids in between. After the fact if someone used grates without kashering them it isn't an issue.</ref>		# You don't need to wait 24 hours since the grates need [[#libun]] to be koshered. For a gas stove put a pot on top of the grate so that the fire spreads out and leave it on for a half hour to an hour. For an electric stove you don't need to put a pot on top of it since it'll get hotter evenly so you only need to turn it on for 10-20 minutes.<ref> [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14)]. The Mishna Brurah 451:34 writes that really the reason that grates need to be koshered is a chumra of chametz since a pot doesn't absorb from another pot without liquids in between. After the fact if someone used grates without kashering them it isn't an issue.</ref>
	#Drip pans for the gas stove should be replaced for pesach, or placed in a self-clean oven, or covered with thick aluminum foil.<ref> https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14-5)]</ref>		#Drip pans for the gas stove should be replaced for pesach, or placed in a self-clean oven, or covered with thick aluminum foil.<ref> https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 14-5)]</ref>

Unknown user: /* Which Materials Can be Kashered? */

2022-03-27T17:14:13Z

Which Materials Can be Kashered?

← Older revision		Revision as of 17:14, 27 March 2022
Line 8:		Line 8:
	# It is possible kasher wooden, metal, or stone utensils. It is impossible to kasher earthenware utensils.<ref>Kitzur Shulchan Aruch 116:1-2</ref>		# It is possible kasher wooden, metal, or stone utensils. It is impossible to kasher earthenware utensils.<ref>Kitzur Shulchan Aruch 116:1-2</ref>
	# If a vessel was used even once for Chametz it needs to be cleansed to be used for [[Pesach]]. A bread knife which was once for cutting a Chametz food that was hot such as warm cake, warm breaded-chicken, or used to stir chulent. A teapot needs be cleansed because it probably touched Chametz when it was warm. <Ref> Yalkut Yosef (Isser VeHeter vol 3 pg 470) </ref>		# If a vessel was used even once for Chametz it needs to be cleansed to be used for [[Pesach]]. A bread knife which was once for cutting a Chametz food that was hot such as warm cake, warm breaded-chicken, or used to stir chulent. A teapot needs be cleansed because it probably touched Chametz when it was warm. <Ref> Yalkut Yosef (Isser VeHeter vol 3 pg 470) </ref>
	# There is a question if it is possible to kasher plastic utensils. <ref>Rav Shimon Eider in Halachos of [[Pesach]] (p. 137) rules that one may not kasher plastic utensils for [[Pesach]] based on Igrot Moshe 2:92 who doesn’t allow kashering synthetic rubber since it is a new material that wasn’t discussed by the Rishonim. See however, Chazon Ovadia (p. 151), Minchat Yitzchak 3:67, Chelkat Yaakov YD 45, Tzitz Eliezer 4:6 who allow kashering plastic. [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim] allows kashering plastic.</ref>		# There is a question if it is possible to kasher plastic utensils. <ref>Rav Shimon Eider in Halachos of [[Pesach]] (p. 137) rules that one may not kasher plastic utensils for [[Pesach]] based on Igrot Moshe 2:92 who doesn’t allow kashering synthetic rubber since it is a new material that wasn’t discussed by the Rishonim. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 90 n. 4) disallowed using corningware, correlle, or pyrex used for chametz to be used for Pesach. See however, Chazon Ovadia (p. 151), Minchat Yitzchak 3:67, Chelkat Yaakov YD 45, Tzitz Eliezer 4:6 who allow kashering plastic. [https://www.yutorah.org/lectures/lecture.cfm/950230/rabbi-eliyahu-ben-chaim/passover-with-covid-19/ Rav Ben Chaim] allows kashering plastic.</ref>
	# The Ashkenazic minhag is not to kasher glass.<ref>Kitzur Shulchan Aruch 116:13</ref> According to Sephardim, one never needs to kasher glass, as it does not absorb. Rather, one must wash it thoroughly. The same is true for Pyrex and Duralex.<ref>Yechave Daat 1:6</ref>		# The Ashkenazic minhag is not to kasher glass.<ref>Kitzur Shulchan Aruch 116:13</ref> According to Sephardim, one never needs to kasher glass, as it does not absorb. Rather, one must wash it thoroughly. The same is true for Pyrex and Duralex.<ref>Yechave Daat 1:6</ref>

Unknown user: /* Other */

2021-11-08T04:23:40Z

Other

← Older revision		Revision as of 04:23, 8 November 2021
Line 94:		Line 94:
	#One should purchase new baby bottles for [[pesach]].<ref> http://www.star-k.org/kashrus/kk-passover-kashering.htm </ref>		#One should purchase new baby bottles for [[pesach]].<ref> http://www.star-k.org/kashrus/kk-passover-kashering.htm </ref>
	# A person should kasher a kiddush cup for Pesach.<ref>[https://oukosher.org/halacha-yomis/how-do-i-kasher-a-silver-kiddush-cup-for-pesach/ OU]</ref>		# A person should kasher a kiddush cup for Pesach.<ref>[https://oukosher.org/halacha-yomis/how-do-i-kasher-a-silver-kiddush-cup-for-pesach/ OU]</ref>
	#According to Sephardim, dentures need only be cleaned well.<ref>Yechave Daat 1:8</ref>		#According to Ashkenazim, some say that dentures should just be cleaned well, while others require hagalah. A compromise view is to avoid eating hot chametz with them within 24 hours before pesach and clean them well without hagalah.<ref>
			* Dvar Charif ch. 7 fnt. 101 notes that some of these reasons don't help for if a person eats a dvar charif on pesach and the taste of the chametz comes out of his teeth.
			* Reasons that dentures don't need to be kashered for pesach: our dvar charif's today aren't the ones of the gemara (Moadim Uzmanim cited by Dvar Charif p. 120), the dentures are smooth like glass and don't have beliyot (Minchat Shlomo 2:50), the taste of the food is so pagum because of one's breath and saliva that it can't even be reinvigorated by a sharp food to taste good again (Minchat Shlomo 2:50), the teeth aren't as sharp as knives (Orchot Rabbenu v. 2 p. 27-9). The Steipler said that because of the issue he advised not eating hot chametz within 24 hours of the time when chametz will become forbidden. Some of these reasons apply to filings and braces. [https://www.dafhalacha.com/wp-content/uploads/2019/12/DHYB-Monthly-Bulletin-Kislev-5780-English-11-29-19-EMAIL.pdf Dirshu (Kislev 5780)] summarizes some of the poskim on this topic. Rav Shmuel Kamenetsky (Kovetz Halachot Piskei Rav Shmuel Kamenetsky Pesach p. 127) is lenient on dentures, fillings, and braces no to require hagalah as long as one didn't eat hot chametz or dvar charif of chametz within 24 hours of the time of chametz becoming prohibited.</ref> According to Sephardim, dentures need only be cleaned well.<ref>Yechave Daat 1:8</ref>

	==Categories of Utensils==		==Categories of Utensils==