Pesach: The blessing on the search for chametz - Matan - The Sadie Rennert

Pesach: The blessing on the search for chametz Rabbanit Dr. Adina Sternberg

Nissan 5784 | April 2024

Topic : Pesach , Shayla ,

She'ela

Many families begin cleaning for Pesach long in advance of the holiday – some days, some weeks, some months – starting from Purim or even Tu b’Shevat. Not to mention those people who keep the home clean for Pesach year round!

Yet in the mishna, cleaning the house for Pesach is accomplished by bedikat chametz, checking or searching for chametz, which only begins the night before the festival: “The night preceding the 14th we use candlelight to search for chametz.”[1]

Why do we check for chametz?

Teshuva

The Rishonim (early halakhic authorities) debated the purpose of this bedika. Rashi taught that the bedika was meant l’va’er – to expunge chametz from our homes. This bi’ur ensures we do not transgress the prohibitions of bal yei’ra’eh – “chametz shall not be seen in your possession,” and bal yimatzei – “leaven shall not be found in your homes.”[2]

The gemara indicates that there are other ways to avoid these transgressions, like by nullifying our chametz. Indeed, Tosafot teach that the point of the bedika is not bi’ur, but to ensure that there is no chametz in our home so we do not accidentally eat any over Pesach.[3]

Rashi and Tosafot’s dispute concerning the purpose of bedikat chametz is related to their dispute over the definition and mechanism of bitul (abnegation) of chametz. Rashi explains that bitul chametz is accomplished by nullifying it. We declare any chametz in our possession is like afra d’ar’a, the dust of the land.[4] Along with checking for chametz, declaring any chametz remaining is no longer like chametz, but rather dust or dirt fulfills the requirement of “tashbitu”- emptying chametz from our homes so it ceases to be in our possession – and ensures we do not transgress bal yei’ra’eh and bal yimatzeih.

Tosafot, on the other hand, maintain that it’s impossible to nullify chametz in this manner before it is formally prohibited. One can’t declare that something valuable is nothing. But it is possible to renounce one’s ownership of chametz, to declare it hefker, ownerless, and thus ensure they do not transgress bal yei’ra’eh and bal yimatzeih.[5]

In practice, the statement of bitul chametz we use today combines Rashi and Tosafot’s opinions, declaring that chametz in our possession is “hefker k’afra d’ar’a,” “ownerless like the dust of the earth.”[6]

Why do we make a blessing on bedika?

Bedikat chametz was essentially instituted by the sages to fulfill the Torah mitzvah of tashbitu (Rashi), or ensure we do not transgress the Torah prohibitions of bal yi’ra’eh and bal yimatzeh (Tosafot). Rav Papa stated that one should recite a blessing before bedika: “The person who checks must make a blessing.”[7]

The gemara debates whether the blessing should be “li’va’er et ha’chametz” or “al bi’ur chametz.” The gemara has general guidelines phrasing brachot recited on mitzvah performance. It seems that using the infinitive (“la’asot” – to do, “li’vaer” – to expunge) is recited when the blessing is made before the mitzvah is performed (oveir l’asiyata), such as “lishmo’a kol shofar” that is recited before hearing the shofar blasts on Rosh HaShana.

Brachot recited on mitzvot that begin with “al” – on or regarding – is recited on mitzvot that the individual themselves is not actively required to perform (because they can be fulfilled by a messenger or are not obligatory) and on brachot that do not precede the mitzvah, but rather are recited in the middle of or after performing the mitzvah.[8]

Consequently, it’s surprising that the gemara teaches that one recite “al bi’ur chametz.” Even though the blessing preceded the individual performance of the mitzvah, searching for chametz, we do not make a blessing that we are commanded “livdok et hachametz” – to check for chametz, but rather “on eradication of the chametz.”

Rishonim (early halakhic authorities) explain that the blessing is “on biur” because the mitzvah is biur, not bedika. Bedika is one mechanism we use to dispose of chametz in our possession – either a component in bitul, nullifying the chametz, or the way we remove chametz so it can be destroyed the following morning. When combined with the verbal bitul that follows bedika and the physical destruction the next day we fulfill the mitzvah of biur according to all opinions.[9]

With time, a custom to hide pieces of chametz  developed, to ensure we find chametz to destroy (li’va’er) the next day and avoid a possible bracha li’vatala (for non purpose).[10]

Yet this does not necessarily explain why we make a blessing “on biur.” It’s possible that this phrasing is related to our introductory remarks. While the sages decided one must check for chametz on the night before the 14th of Nissan, we can all see that the process of biur chametz, eradicating chametz in our possession, begins much earlier. Therefore, just like we recite “al netilat yada’im” “regarding washing the hands” between washing and drying our hands, so too we recite “al biur chametz” after we have already started the process. While the sages tell us to start the night before the 14th, the phrasing of the bracha reflects the widespread practice to begin much earlier.

Footnotes

[1] Mishna Pesachim 1:1

[2] Rashi Pesachim 2b “bodkin” and 4b “bitul b’alma.”

[3] Tosafot Pesachim 2a “Ohr l’arba assar.”

[4] Rashi Pesachim 4a “chovat hadar,” ibid 6b and Rashi there.

[5] Tosafot Pesachim 4b “mi D’oraita.”

[6] Mishna Berura 434:8

[7] TB Pesachim 7a.

[8] For example: Mishneh Torah Hilkhot Berachot 11:11-15 and Rosh Pesachim 1:10.

[9] For example: Mishneh Torah Hilkhot Berachot 11:15. “So one makes the blessing on biur chametz whether they check themselves or others for them, since the mitzvah of biur is performed the moment one decides in their heart to nullify (l’vatel) the chametz, even before they check, as we will see.”

Rosh Pesachim 1:10 “They enacted that “al biur chametz” is recited because immediately following bedika one does bitul, and this accomplishes biur for chametz they do not know about. One hides away the chametz they are aware of and may eat from it until the 5th halakhic hour, and then must expunge (biur) it from their home. This blessing on the bedika takes us through the whole process, form before the bedika which is the beginning of biuur, until it is completed in teh 5th hour.”

[10] Rema OC 432:2; Shulchan Arukh HaRav 432; Maharsha Chiddushei Agadot Pesachim 7b.

Rabbanit Dr. Adina Sternberg was in the first cohort of the Matan Kitvuni Fellowship program and her book is in the publication process. She has a B.A. in Bible from Hebrew University and a M.A. and Ph.D. in Talmud from Bar Ilan University. Adina studied in Midreshet Lindenbaum, Migdal Oz, Havruta and the Advanced Talmud Institute in Matan. She currently teaches Bible and Talmud at Matan, and at Efrata and Orot colleges. Adina lives in Adam (Geva Binyamin) with her family.

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