My wife is in charge of the Israeli branch of a US company, and the US company recently put out guidelines in terms of working Erev Yom Tov. One of her workers claims that it is prohibited to work after mid-day on Erev Shabbos and Erev Yom Tov. I don’t know how the halacha lemaseh regarding the following:

1. What is considered “Prakmatia” (about which we are generally lenient?
2. Does this computer work that our employees do fall under that heading?
3. Are we accustomed in guarding this prohibition to do melacha on Erev Shabbos and Erev Yom Tov nowadays?
4. If we are, is it specifically after the time of Mincha Ketana?
5. Moreover I found a discussion about these halachos in Orach Chaim Siman 251 regarding Erev Shabbos but I didn’t see any obvious correlating halacha about Erev Yom Tov.

Answer

The halachos of doing melacha are the same for Erev Shabbos and Erev Yom Tov since the point behind this prohibition is both to give appropriate time to prepare for Shabbos and Yom tov as well as to honor Shabbos and Yom tov.

The letter of the law is to stop from the time of Mincha Ketana any melachos that involve

1. “Shihui” (concentration and ongoing involvement) and,
2. Tircha (physical toil)

There is a discussion regarding exactly how to calculate the time of Mincha Ketana for this matter. (See Kaf Hachaim OC Siman 251:5 and also Shmiras Shabbos Kehilchasa ch42 note 118). Depending on how you calculate the time of Mincha Ketana for this matter it could fall out mid afternoon or it could fall out just a little before the time of candle lighting.

Prakmatia, which is mutar even after the time of Mincha Ketana (as per the Magen Avraham and the Mishneh Brurah in OC Siman 251), is defined as business dealings like buying and selling (Masah Umatan). It doesn’t seem from your question that this dispensation applies to your employees.

The poskim give examples of light tasks that are permissible even after the time of Mincha Ketana because they don’t involve Shihui or Tircha like writing letters, basic computer work, sewing a button, ironing, watering plants, simple household maintenance. These types of melachos are permissible after the time of Mincha Ketana even if you are getting paid, as is indicated clearly in the MB 252:2. However, in Shmiras Shabbos Kehilchasa ch42 note 133 he establishes that if any of these lighter activities are your Esek Kavuah (meaning your daily job) then they have the status of “Melachah” (meaning we treat them as if they involve Shihui and Tircha) and should be stopped at Mincha Ketana unless the person doing them literally needs the money they will earn to buy food to eat for that Shabbos.

There have also been Jews throughout the generations who were strict on themselves regarding this whole matter and stopped doing any Melacha either from the time of Mincha Gedolah, from mid-day, or even from when they had toiveiled for Shabbos even if it was before mid-day.

Summary

In summary, after considering all of the above, it seems that since the computer work is the “daily job” for your employees they have a legitimate claim to stop from the time of Mincha Ketana. As for exactly when that is, my sense is the custom in Klal Israel among Jews is to assume the earlier time of Mincha Ketana for this matter. So I don’t think you can expect them to work past that time on Erev Shabbos or Erev Yom Tov. If a particular employee claims to have a family custom to stop working from mid-day I think you should accommodate them.

The Correct Perspective on Seder Night

Sometimes there is so much preliminary attention paid to cleaning the house for Passover and getting rid of our chametz that people unwittingly forget how the seder is the pinnacle experience of the Passover festival. As we will see below, there are three Torah commandments and seven rabbinical injunctions that we fulfill at the Seder itself. If we don’t fulfill these mitzvos at the seder, we lose our opportunity to fulfill them until Passover of the next year. In this article we will briefly outline the main laws of the Seder and the ideas behind of each of these mitzvos. Passover night requires us to both reach a very elevated state of consciousness and awareness, and also to share the beauty of our rich heritage with our children. These are once in a year opportunities which are so lofty that in order to get the most out of them we must prepare ourselves well in advance. Let us take a look into some of the basic details of each of the mitzvos of Seder night.

Torah Commandments

I. Eating Matzoh

The Source for this Mitzvah

There is a mitzvah from the Torah to eat matzohon the night of the Seder. The Torah says “On the fifteenth day of the first month at night you shall eat matzos…¹⁾Exodus 12:18”

What Can Matzos Be Made From?

One can only fulfill this mitzvah with matzoh made from the five grains: wheat, barley, spelt, oats, and rye.

Matzoh Shmurah

Unlike the other days of Passover it is obligatory to eat matzoh shmurah on the night of the seder. This means that ideally we should only use flour that has been guarded from leavening since the time of harvest. Furthermore from the point when the water and flour are mixed together there should be an active guarding from leavening, which is achieved by saying “l’shem matzos mitzvah” during the kneading, rolling, and baking of the matzos. The verse in the Torah, which is the source for this law says “And you shall guard the matzos…²⁾ Exodus 12:17”

Which of the Three Matzos Do We Need to Eat From?

We place three matzos on the seder table. We break one of them at “yachatz” (the fourth step in the seder) and put one of its pieces away as the afikoman. We hold the other piece and the two remaining whole matzos (which are used to fulfill the precept of lechem mishneh – two whole breads) for the blessing of “hamotzi”, and then we drop the bottom matzoh and make “al achilas matzoh” while holding the top and broken matzos only. There is a discussion as to which of the two matzos we should actually eat from, as a result the custom is to eat a little bit from both the top whole and middle broken matzoh to make up the requisite kezayis amount.

How Much Matzoh Do We Need to Eat?

Each person must eat at least one kezayis (olive-sized) piece of matzoh. Above, we saw that we make two brachos on the matzos. Within the halachos of that practice, there is a discussion as to which of the remaining two matzos are covered by the bracha of “al achilas matzoh.” Therefore, the Shulchan Aruch³⁾Orach Chaim 475:1, Mishneh Brurah 475:9, Biur Halacha 475:1 “Kazayis Mikol Echad” says that one should eat a kezayis from both the top (whole) and middle (broken) matzos – two kezeisim total. If there is not enough to have a kezayis from both of them, one may add extra matzoh from the side. Other poskim disagree with the assertion that it is necessary to eat two kezeisim. There is also a discussion about the size of a kezayis with regards to the law of eating matzoh. An average egg today is approximately 50cc in volume. An halachik olive-size is considered half the size of an egg or 25cc in volume. Another opinion says a kezayis is one-third the size of an egg or approximately 17cc in volume. The achronim raise a question as to whether our eggs today are still the same size as in the past or whether they are smaller; thus the size of a kezayis is still questioned in our times. L’maaseh, there are two approaches to fulfill the mitzvah of eating matzoh today. One is to take two of the smallest measurements for a kezayis (17cc) from the top and middle matzoh (or at least a small piece of each and the rest from the side) and eat both, fulfilling the Shulchan Aruch’s assertion that we must eat two kezeisim. This adds up to approximately 34cc, which is more than the larger size of a regular kezayis of today (i.e. 25cc). The other approach is to just take the size of one larger kezayis of today (25cc). People who are not well or elderly people may eat one smaller-sized kezayis (17cc). Many have a custom in their homes that the ba’al habayis (the one who leads the seder) will eat 34cc as above and the other adult guests will eat 25cc. The matzoh should be eaten in a reclining position, as we will see below. The 25cc measurement when looking at our matzos adds up to approximately ⅓ of a normal round hand matzoh or ½ of a square machine matzoh.

How Much Time Do We Have in which to Eat the Kezayis?

The halachah is that we must eat the whole kezayis (or two kezeisim if that is your custom) within the time it takes to eat a “pras”, which is half the volume of a normal meal. There is a discussion amongst the poskim how much time that is. The prevailing custom is to eat the kezayis within four minutes. However for elders and people who are not well we can be lenient up to nine minutes.

II. The Haggadah – (Recounting the Exodus Story)

The Source for this Mitzvah

There is a mitzvah from the Torah to recount the Passover storyon seder night. The source for this mitzvah is from the verse “And you shall recount to your son on this day saying because of all of this the Almighty did for me when I went out of Egypt⁴⁾ Exodus 13:8”. Our sages teach us that this verse refers specifically to recounting the story of the exodus from Egypt on the night of the fifteenth of Nissan at the Passover Seder, as it says “because of all of this” referring to the paschal lamb, the matzoh, and the maror sitting in front of us at that time.

The Proper Format of this Mitzvah

Ideally, this mitzvah should be accomplished in a format of the children asking questions and the father recounting the story based on their questions. In order to achieve this, our sages recommended making odd changes during the Seder in order to arouse the children’s curiosity to ask why this night is different than other nights. We now have embedded in the Passover Haggadah the section called “mah nishtanah,” to ensure that this format is adhered to. Our sages also added the section about the four sons into the Haggadah to remind us that each child is unique and that as their natures differ, so will their questions differ, and that our answers should be suitable to each of them in a way that it will be understood and received in turn. The custom is that the youngest child in the family who in able to recite the “mah nishtanah” does so. Even if there are no children present, the custom is that either the wife asks it or the ba’al habayis asks himself. The changes that have become customary are to remove the seder plate from the table for no reason after reciting “ha lachma anyah”, to uncover and cover the matzos numerous times at key points to draw attention, to dip the karpas (green vegetable) in salt water, to fill the second cup of wine right after the first (raising suspicion over why we are drinking so much wine before the meal), to pick up the matzos when we say “matzoh zu”, to grab the afikoman and hide it, and to distribute nuts or treats to the children. Our sages teach an additional point of formatting which is important when recounting the exodus. One should first start with points of disgrace like the fact that our forefather Avraham came from a people who were idol worshippers, or that we Jews were slaves to Pharaoh in Egypt. Afterwards, one should continue to recount the events, ultimately finishing on points of praise to Hashem, like the fact that Hashem made the Jews into a great nation who serve the One God, or that he took us out of Egypt through great miracles and brought us to Mount Sinai to give us His Torah. All of these requirements are embedded in our Haggadah today. By using this tool, we will surely fulfill the spirit of the mitzvah.

What is the Minimum Requirement to Fulfill the Mitzvah of Haggadah?

The minimum requirement of recounting the exodus from Egypt is to mention and explain three elements. The first is Pesach. One must mention and explain the miracle of the Paschal Lamb in Egypt: how the Jews splattered the blood of the lamb on their doorposts and through this, merited to be saved from the wrath of Hashem as He wiped out the first-born of the Egyptians. The second is matzoh. One must mention and explain how the Jews in Egypt were redeemed very quickly when the time finally came and how they therefore didn’t have time to leaven their bread, so they ate matzoh. The matzoh is therefore the symbol of our redemption. The third element is maror (bitter herb). One must mention and explain the painful and difficult period of slavery in which the Jews suffered greatly at the hands of the Egyptians. This is what the maror symbolizes.

Additional Recounting

Our sages teach us that in addition to the minimum requirement of recounting the exodus story through the elements of Pesach, Matzoh, and Maror, we should also “darshan” – expound upon the exodus as much as we can. For this reason there is a section in the Haggadah where we expound on the Torah portion of “Arami oved avi…⁵⁾Deuteronomy 26:5” which details our nation’s checkered past, starting with Avraham coming from a family of idol worshippers and proceeding through all of the steps leading to our emergence as a nation: the exile in Egypt, the ten plagues, and our redemption, along with the splitting of the sea. As far as the Torah is concerned, we need not use the Haggadah to fulfill the precept of darshaning but we should keep in mind that that section does provide a very clear structure for all of the events and couches it in a theme of hakaras hatov – recognizing the amazing goodness that Hashem has bestowed upon us through all of this. This aspect of darshaning is not obligatory, but it is praiseworthy. The Haggadah mentions that our sages stayed up all night recounting the story of the exodus in order to impose on us the beauty and importance of this mitzvah. It is important to note that because of the fact that there are many times other factors at play, like short attention span from young children, hunger, and the mitzvos of eating matzoh, maror, and afikoman (which should be done before chatzos it is preferable to move through the haggadah at a pace which takes that into consideration and leave the “darshanning” for later on in the night to those who are still up for it.

III. Experiencing Personal Freedom – “Cheirut”

There is also a mitzvah to personally relive the exodus experience for ourselves and the freedom (cheirut) that we have as a result, as it says “And remember that you were slaves in Egypt and G-d your Lord took you out from there with a strong hand and an outstretched arm.⁶⁾Devarim 5:15” The goal is not just to speak about what happened and to recount the events to our children. Rather, we seek to put ourselves into the situation and realize that we went out of the ancient Mitzrayim with our forefathers, as well as that we are going out of our present Mitzrayim – the limitations and bonds that tie us from being great. We have parts of the Haggadah today that make mention of this mitzvah.

Rabbinic Injunctions

In order to aid in fulfilling the mitzvah of “cheirut” – experiencing freedom, the Rabbis instituted two additional mitzvos to do at the Seder table.

I. Drinking Four Cups of Wine

The Purpose of this Mitzvah

As we mentioned above, there is a Torah precept of experientially feeling the personal freedom of the exodus. Wine is the paradigm of intoxicating beverages. Through a mild but spiritually elevated intoxication, one can begin to focus on many of the more sublime realities of our world. This is the purpose of drinking the four cups of wine. Through this elevated state, our sages intended that we should be able to elevate beyond the mundane and really feel a tangible sense of redemption.

Why Four Cups?

When the Torah describes the redemption from Egypt, it mentions four different words referring to the different stages of the process. The verse in Exodus⁷⁾Exodus 6:6-7 says:

1. “And I will take you out from under the suffering of Egypt” – “vehotzeisi”
2. “And I will save you from the servitude” – “vehitzalti”
3. “And I will redeem you with an outstretched arm and with great judgments” – “vega’alti”
4. “And I will take you to be My nation and I will be your G-d” – “velakachti”

The Netziv⁸⁾Ibid. explains that each one of the four cups we drink during the Seder corresponds to one of these stages of the redemption process. The first stage was when we went from suffering in servitude to being servants without suffering; this took place during the first four plagues. The second stage, taking place during the next three plagues (including hail), was when we stopped being servants at all. The third stage was our complete liberation from the hands of Egypt even though we were still living in Egypt, taking place during the final three plagues including the death of the first born. The final transformation took place when we actually left Egypt physically and were brought to Mount Sinai, there to have Hashem make a covenant with us to be His chosen nation. We drink four cups of wine during the Seder, trying to capture the essence of each stage of this transformation and reach the heightened awareness that the Jewish people reached through this process of redemption.

What is the Cup of Elijah For?

Many people know about the fifth cup of wine, that we pour and leave on the table towards the end of the seder, called the cup of Elijah. In fact, this fifth cup is alluded to in the same verse we mentioned above. When the Jewish people were brought to Mount Sinai, they became prophets there, on level of awareness entirely beyond the scope of normal consciousness. Prophecy is a transcendental experience beyond the parameters of our normative cognitive processes. This level of transformation is very lofty and so is not expected from all of us. Therefore, we pour this cup but don’t drink it. We call this the cup of Elijah because Elijah was a prophet who achieved the lofty state described here. Our sages teach that Elijah will come just before the future redemption to herald the coming of the messiah. Then, we Jews will finally reach the permanent fulfillment of our destiny as a nation, which is the reason Hashem took us out of Egypt in the first place.

At Which Point in the Seder Do We Drink Each Cup?

The placement of the four cups of wine in the Seder is as follows:

1. Kadesh – When we are ready to start the Seder we pour the first cup of wine and say Kiddush over it. This is the traditional way of sanctifying the festival in an honorable fashion through making the blessing over a cup of wine.
2. Maggid – Following Urchatz, Karpas, and Yachatz we then move on to the Maggid section. At this point we recite the main aspects of the Haggadah and part of Hallel. Before starting Maggid, we pour the second cup of wine. Throughout the course of Maggid, which will raise the cup and drip drops from it. At the conclusion of the Maggid section and the first part of Hallel we drink the second cup of wine.
3. Bareich – After Maggid we do Rachtzah, Motzi, Matzoh, Maror, Korech, Shulchan Orech, and Tzafun. Then, we pour the third cup of wine, which we raise and pronounce the Birkat Hamazon over in the section of the seder called Bareich. Some have a custom to pour the cup of Elijah at the beginning of Maggid and others have a custom to pour it now after the drinking of the third cup.
4. Hallel – After finishing Birkat Hamazon, we pour the fourth cup of wine and hold it aloft while reciting the remaining bulk of Hallel. At the conclusion of Hallel we drink this final cup.

Do We Make Before and After Blessings on Each Cup?

The Sephardim see the drinking of the four cups as separate mitzvos, but they do not see any “disruption” in intent to drink between the first and second cups or between the third and fourth cups. They therefore only make before blessings on the first and third cups. The Ashkenazim see the Maggid and Hallel sections as “disruptions” in the intention to drink and thus make separate blessings before each of the four cups. Both Sephardim and Ashkenazim agree that we only make an after-blessing at the end of the fourth cup. The Gra says that one should have in mind that this after blessing covers all four cups⁹⁾Rema to Orach Chaim 474:1 and Biur Hagra ibid “Aval Bracha”.

How Large Must the Cups Be and Do We Have to Drink the Whole Cup Each Time?

The cup must be large enough to hold a revi’is – one quarter of a lug measurement. There is a discussion as to the exact size of this measurement: the main opinions hold that it is 86cc or 150cc. Generally since the four cups are Rabbinical in nature it is customary to be lenient and have a cup that has at least 86cc. However, when the first night of Pesach falls out on Shabbos and thus the first cup is also used to fulfill the Torah precept of Friday night Kiddush, the custom is to use the larger sized cup. We must fill the cup to the top and at least drink the majority of the contents of the cup however large it may be. It is for this reason that people try to find cups that are very close to the minimum size so that they don’t drink more wine than necessary. Ideally one would drink the entire cup.

How Much Time Do We Have to Drink Each Cup?

The ideal timeframe for drinking the cup is in numerous swallows with a brief pause in the middle without removing the cup from the mouth. However if this is not possible one can try to finish the cup or a majority of it within 4 minutes,or in a pinch 9 minutes.

What Kind of Wine May be Used?

Ideally, one should use red wine. This provides the additional factor of having the appearance of blood when dipped during the recounting of the plagues. If one can’t acquire red wine then white wine may be used. If it is possible to redden the white wine by dropping a few drops of red wine in it that is preferable.

What About Using Light Wine or Grape Juice?

In the event that it is not possible to drink four cups of wine, one may use light wine with lower alcohol content. In a pinch one can either mix water into regular wine provided it still has a taste of wine. Alternatively one may pour some wine into grape juice until the resulting cup has a “taste” of wine.

Can One Drink Other Cups of Wine During the Night?

Between the first and second cups and between the third and fourth cups this is forbidden. After the fourth cup this is also forbidden. Between the second and third cups i.e. during the festive meal it is permissible to drink more wine.

II. Sitting in a Reclining Position (Heseibah)

What is the Purpose of this Mitzvah?

Sitting in a reclining position was the symbol of freedom and aristocracy in the Classical Period, Therefore the Rabbis instituted that during the Seder we should sit in this fashion in order to remind ourselves that we are free, helping us achieve the state of “cheirut” we saw above.

Who Must Recline?

Technically, only men and boys of chinuch age must recline. There are differing customs as to whether women recline.

How Does One Recline Properly?

One must recline on their left side. There are two reasons for this: one is that leaning on the left side leaves the right hand free which is a greater sign of freedom as the right hand symbolizes greater power and importance. The second is that the human anatomy is such that leaning on the right side may lead to choking, as the food is more likely to enter the windpipe, which is not the case by leaning on the left. Ideally one should recline on the armrest of a comfortable chair and have a pillow underneath as well to add to the comfort. If this is not possible one may lean on the table, another chair, a stack of pillows, or the like. One may not recline in mid-air.

At What Points Must One Recline?

One should recline during four sections of the seder:

1. The drinking of the four cups of wine,
2. While eating the first kezayis of matzoh,
3. The koreich sandwich, and
4. The afikomen.

If One Forgot to Recline During one of These Sections, Must He Repeat That Section?

If one forgot to recline during one of these sections, there is a difference in custom. Sephardim should repeat that section over again. Ashkenazim would not repeat any of the sections after the fact except for the first kezayis of matzoh and the second cup of wine. The rationale for this is that there is an opinion that holds that we no longer feel freedom and aristocracy when we recline, since we are no longer accustomed to leaning on a regular basis¹⁰⁾Egudah in Perek Arvei Pesachim based on the Ravyah . As a result, Ashkenazim rely on that opinion after the fact whenever they can. With regards to the cups of wine, the Ashkenazic custom is not to drink wine between the first and second cups, between the third and fourth, and after the fourth cup. However after the second cup they are permitted to drink. Therefore the only time one could repeat the drinking if they didn’t recline is after the second cup. If one forgot to recline while drinking, he should repeat it then. With regards to the first kezayis of matzoh one would have to eat the kezayis again. In both of these cases (first kezayis and wine) the repetition should be done without a blessing, since the blessing is a Rabbinical and it is doubtful whether we have to repeat it.

III. Eating Maror

What is the Purpose of this Mitzvah?

The purpose of this mitzvah is to arouse us to think about the bitter suffering that we endured in Egypt.

Why is this Mitzvah Only Rabbinical?

In fact, the mitzvah of eating maror is mentioned in the Torah in the verse that says “Together with matzos and merorim you should eat the Paschal Lamb¹¹⁾Numbers 9:11”. Our sages teach that since the verse mentions eating maror together with the Paschal Lamb, eating the maror is therefore only a Torah commandment when we have the actual Paschal Lamb. This would also be true of matzoh except there is an additional verse mentioning the eating of matzoh by itself.

Which Vegetables May Be Used for Maror?

There are a number of bitter vegetables mentioned in the Mishnah and Gemara that are suitable for this mitzvah¹²⁾Pesachim 2:6. We are accustomed to use two of them, horseradish and romaine lettuce. Some people only eat the lettuce, others only horseradish, and others eat a mixture of both. It is dangerous to eat chunks of horseradish; rather one should grate it (before Yom Tov). If it is still too bitter, one may use pickled horseradish.

How Much Maror Must One Eat?

We should eat a kezayis of maror. This represents a lettuce leaf about 1 by 6 inches (approx. 2.5cm by 15cm), or approximately 27cc in volume. We should eat this amount within 4 minutes.

Do We Make a Bracha of Borei Pri Ha’adamah on Maror?

There is a question about this since we are not eating the maror for satiation but rather for an auxiliary mitzvah purpose. As such, one should have in mind at the time of Karpas that his blessing of Borei Pri Ha’adamah will cover the maror as well.

Why Do We Dip the Maror in Charoset?

The Mishnah in tractate Pesachim says that we dip two times at the Seder. This is even reflected in the Haggadah in the mah nishtanah recited by the children. The first dipping of the Karpas in salt water is to arouse the children to ask. This second dipping is the bitter vegetables into the charoset in order to neutralize the bitterness and prevent being damaged by it (see section 5 below).

IV. Saying Hallel

There is a Rabbinical mitzvah to say the complete hallel on yom tov rishon of Passover. We actually do this three times on this day. We are accustomed to say hallel in shul after the evening service, again during the seder, and a third time during the morning service. During the haggadah itself there is a discussion in the Gemara as to what praises to say to Hashem whether it should be Hallel or Nishmas (Birkas Hashir). We say both during the haggadah to fulfill both opinions.

V. Making/ Eating Charoset

It is a mitzvah to make charoset for the Seder as a remembrance for the mortar that we were forced to make in Egypt. We use the charoset to dip the maror in to neutralize its bitterness. Some use charoset on the koreich sandwich. There are rishonim that say there is a mitzvah to eat a kezayis of charoset at the Seder. Although we don’t poskin like this opinion, who doesn’t crave to eat that charoset at the Seder table? Yum, dig in!!!!

VI. Eating the Koreich Sandwich

We say in the haggadah that Hillel used to take matzoh and maror and make a sandwich out of them and say “this is a remembrance for the days when we had the Beis Hamikdash and were able to bring the Paschal Lamb sacrifice”. In those days, the proper way to fulfill these mitzvos was to eat the matzoh, maror, and meat from the lamb wrapped up together. We too must make the sandwich of Hillel to remember the Paschal Lamb and how different things will be when we have it again. One must use a kezayis of matzoh and a kezayis of maror to fulfill this mitzvah properly. Ideally it should be eaten within 4 minutes as we saw above.

VII. Eating the Afikoman

What is the Purpose of this Mitzvah?

After the meal, we eat a portion of matzoh as the last food for the rest of the night (excepting the final two glasses of wine) to remember that when we had the paschal lamb we could not eat any other food after we would eat our piece of meat from it so the taste would linger. In those days, one would eat the kezayis of meat together with matzoh and maror.

How Much Matzoh Should One Eat?

in the days of the Beis Hamikdash we would eat a kezayis of meat and another kezayis of matzoh together. Because the afikoman is in place of the paschal lamb, one should ideally eat two kezeisim: one for matzoh and another for the paschal lamb.

When is the Time for This Mitzvah?

In the haggadah, the eating of the afikoman is called “tzafun”, the Hebrew word for “hidden”. This refers to the custom to grab the broken piece of the original middle matzoh and hide it. Since the afikoman is in place of the Paschal Lamb, it should be eaten before halachik midnight as was required by the Paschal Lamb.

What if a Person is thirsty After the Afikoman?

If a person is very thirsty after the end of the Seder he may drink water.

Defining Terms

There are a few verses that are important to be familiar with in order to have a greater level of clarity in this issue:

For seven days you shall eat matzos, but on the first day you shall put to rest (tashbisu) sourdough (se’or) from your homes, because anyone who eats leaven (chametz) will be punished with kares…¹⁾Exodus 12:15

For seven days no sourdough (se’or) shall be found in your homes, because anyone who eats a leavening agent is liable to the punishment of kares…²⁾Exodus 12:19

For seven days matzos shall be eaten, and there shall not be seen any leavened grain (chametz) and there shall not be seen any leavening agents (se’or) in all of your boundaries.³⁾Exodus 13:7

Chametz – Leavened Items of the Five Grains

The Talmud⁴⁾Beitzah 7b defines the two terms we find in the verses above. chametz has two unique features:

1. It is edible
2. It is not fermented enough that it can facilitate fermentation in other products

The Torah says that someone who eats chametz on Pesach is liable for kares. This penalty only applies to eating a kezayis (about 30 grams) within 4 minutes. However, the Torah still prohibits eating less than that amount even though there is no official penalty. We will see below that this prohibition of eating even the tiniest amount applies to all edible chametz, even if it is in a mixture.

Se’or – Sourdough Starter Derived From the Five Grains

The same piece of Talmud says that se’or (sourdough starter) has two unique features:

1. It is not edible
2. It is so fermented itself that it can actually be a leavening agent for other products

The same amounts we mentioned above by eating chametz apply to se’or as well.

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Bitul – the Nullification of Chametz

What is Bitul (Nullification)?

We saw above in Exodus 12:15 that the verse enjoins us with the word ‘tashbisu’ – “put to rest” all chametz. The Talmud⁵⁾Pesachim 6b implies that this verse means to declare in one’s heart that his chametz is ownerless and like the dust of the earth.

When do we Need to do this Nullification?

We saw above that the verse wrote “but on the first day you shall nullify”. In chumash, the word “but” (“ach” in Hebrew) usually comes to exclude something, but it’s difficult to understand that exclusion in the context of our verse. We know from verse 12:19 that you clearly may not have any chametz around for the entire seven days of Pesach. Therefore, the word “but” in 12:15 couldn’t have meant what we would have thought, that part of the first day of Pesach is excluded from the prohibition of having chametz around.

The Talmud⁶⁾Pesachim 4b explains as follows: the word “but” perforce means that there is a significant day, previous to the first official day of Pesach which, inasmuch as it is just previous to the first day can be seen similar in a certain sense to the first day” of Pesach, which is previous to the rest of the days of Pesach. The word “but” is coming to exclude part of that first day, Erev Pesach on the 14^th of Nissan in the Jewish Calendar, from the general permission to have chametz around during the year. The verse is therefore understood as follows “…but already on Erev Pesach you shall nullify all chametz from your homes…”

This teaches us the first and possibly the most fundamental of all of the laws of Pesach. We have a Torah obligation to nullify our chametz. The same piece of Talmud addresses this issue further, saying that the verse also indicates a certain time on Erev Pesach by which you need to have made this declaration, that being by the time of the arrival of the 6^th halachic hour of the day.

The Mishnah⁷⁾Pesachim 11b, 21a follows the opinion of Rebbe Yehudah that the sages enacted this g’zeirah out of concern that on a cloudy day people may become confused about the time and come to miss the zman bitul. Therefore they instituted that we must make the bitul declaration by the end of the 4^th halachic hour on the morning of Erev Pesach.

What Type of Chametz Must be Nullified? (Chametz and Se’or)

Rashi to Exodus 12:19 quotes a Mechiltah⁸⁾Ch. 12, Parshah 10, Sif 69 (a very early source of midrash halacha – talmudic legal exegesis) which teaches that the reason why the Torah needed to mention the prohibition of eating chametz (in 12:15) and se’or (in 12:19) is because we could not have derived the one prohibition even if we had known the other. This is because of how we defined the two materials in Beitzah above: chametz is edible and can’t ferment other products, whereas se’or is inedible and is able to ferment other products. Therefore, if I had only known the prohibition of eating se’or I would have thought that it is prohibited specifically because it has the ability to facilitate the leavening process; and since chametz does not facilitate leavening, it might not need to be forbidden. Alternatively, if I had only known the prohibition of eating chametz I would have thought that it is prohibited specifically because it is edible; but se’or, which is inedible, not. Therefore, the Torah needed to write both verses. once we have both, we know that it is prohibited to eat both chametz and se’or on Pesach.

This brings us to our next major building block. In Exodus 12:15 and 12:19, the Torah actually tells us the reason that we need to nullify se’or already from Erev Pesach: because eating se’or on Pesach is so severe that it leads to the penalty of kares. From this point, we now work backwards to understand the din. Even though the verse which mentions nullifying (Exodus 12:15) only mentions se’or explicitly, nevertheless the obligation to nullify applies equally to both chametz and se’or, since one who eats either on Pesach is liable for kares.

Therefore, we need to nullify by the end of the 4^th halachic hour on Erev Pesach minimally all chametz and all se’or in our possession that could produce a chiyuv kares if eaten.

A Mixture with a Full Kezayis of Chametz in it

The Gemara⁹⁾Pesachim 43a brings a braysah discussing two opinions of how to expound the verse:

Any form of leavening agent you shall not eat on Pesach, in all of your encampments you shall eat matzos¹⁰⁾Exodus 12:20”

Rebbe Eliezer holds that this verse comes to teach that there is a prohibition from the Torah to eat chametz bta’aroves (a mixture of chametz and non-chametz) and also chametz numksheh (chametz that was once edible but became hardened and unfit for human consumption). The Chachamim say that the verse is only coming to forbid eating chametz nuksheh, but that chametz bta’aroves is not forbidden by the Torah to eat.

The halachah is that it is not prohibited by the Torah with punishment of kares to eat a mixture with chametz, as long as the mixture contains within it less than a kezayis (about 30 grams). When the mixture does contain a kezayis of chametz, the Rishonim differ as to how to understand the halacha:

• The Rambam¹¹⁾Hilchos chametz Umatzah 1:6 and the Rif¹²⁾Beginning of Perek Elu Ovrin say that it is prohibited by the Torah to eat but one who does is not liable for kares.
• The Ramban¹³⁾Sefer Milchamas Hashem, beginning of Perek Elu Ovrin and most other Rishonim understand that one who eats this type of mixture is liable the penalty of kares.

The halachah follows the opinion of the Ramban. Therefore, it follows that there would even be an obligation from the Torah to nullify such a mixture¹⁴⁾Mishnah Brurah 442:1.

Small Crumbs that are Less than a Kezayis

Based on all of the above, is there an obligation to nullify small crumbs of chametz? The Gemara¹⁵⁾Pesachim 6b deals with this question by stating the following unexpected rule: small crumbs of chametz that are less than a kezayis are in-and-of-themselves insignificant and thus do not require nullification. This follows from the rule that any chametz which couldn’t produce a chiuv kares does not require nullification. We will discuss more about crumbs of chametz in the next section.

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Bal Yeira’eh U’val Yeimatzeh – The Prohibition of Keeping Chametz in My Possession

We saw above that the Torah¹⁶⁾Exodus 12:15 requires us to nullify any chametz we have by the 6^th hour on Erev Pesach. This nullification of chametz is a mental act of dissolving all importance from and all connection to our chametz. In a manner of speaking one could say that by nullifying our chametz, we are removing it from our world completely, even though that process is only taking place on a mental level.

In addition we saw two other verses, Exodus 12:19 and 13:7, which instruct us in the prohibition of leaving chametz around during Pesach. We will now look deeper into this prohibition.

Which Chametz Does the Torah Prohibit Keeping Around?

Before proceeding, we need to ask a fundamental question: if the Torah demands that we nullify all of our chametz on Erev Pesach, and that nullification is a valid form of “getting rid of” our chametz, then what is the verse talking about when it says there is a prohibition to “keep chametz around during Pesach?” What chametz would be left around?

There are two possible ways to understand the Torah’s intention here. The first way fits together with everything we have learned until now: the only time that you transgress the prohibition of bal yeira’eh and bal yeimatzeh is when you didn’t perform the nullification on your chametz, either because you forgot or you somehow acquired chametz on Erev Pesach after you had already nullified the rest. The second involves redefining the type of chametz which these particular prohibitions address.

Case 1: Someone who Forgot to Do the Nullification or Acquired New Chametz on Pesach

What is a person supposed to do in a situation where he didn’t properly nullify his chametz? At this point he is in a predicament, since after the sixth hour of Erev Pesach sets in, it becomes forbidden to derive any benefit from chametz. Interestingly enough, inasmuch as that is true, the “nullification in one’s heart” can’t work. When you do the nullification before the sixth hour, you do it to a substance that is permissible to you and that you have ownership of, so your statement of nullification has “teeth”. After the sixth hour and through the rest of Pesach however, remaining or additional chametz sits in your possession, but it is in a state where you can’t make a declaration about it.

Our sages teach in ¹⁷⁾Pesachim 6a and also in ¹⁸⁾Pesachim6b that in such a situation, one’s only recourse is to burn the chametz completely. This “puts it to rest” in the actual physical sense, as opposed to on a merely legal level. This is certainly included in the understanding of what the Torah wants from us by saying make sure that chametz and se’or are neither seen or found in your possession on Pesach. See more in ¹⁹⁾Shulchan Aruch 446:1

Case 2: A Mixture of Chametz

There is a second way to answer to the dilemma we raised above.  We saw a clear indication in the Torah that the reason you have to nullify your chametz is so that you don’t come to transgress the prohibition of eating it and be liable or the penalty of kares. The question we now face is whether the same logic applies to the prohibitions of bal yeira’eh and bal yeimatzeh.

One more verse in the Torah teaches us an important extension to the laws of chametz.

Any form of leavening agent you shall not eat on Pesach, in all of your encampments you shall eat matzos²⁰⁾Exodus 12:20”

The Talmud²¹⁾Tractate Pesachim 43a brings a two-way Tannaic discussion as to what this verse means.

• Rebbe Eliezer explains that the words “any form” (of leavening agent), come to add and include the case of chametz bta’aroves in the prohibition of eating chametz even though there is no punishment of kares.

Chametz Nuksheh

The Gemara ²²⁾Pesachim 43a, while discussing Rebbe Eliezer’s approach, points out that once we know that the above verse includes the prohibition to eat a ta’aroves chametz, all the more so we can extend that obligation to chametz nuksheh. According to Rebbe Eliezer this is more severe than a ta’aroves of edible chametz since nuksheh was once full-fledged chametz.

The Chachamim take a more lenient approach in explaining the above verse, saying that ta’aroves containing edible chametz is not at all forbidden to eat as far as the Torah is concerned. The phrase “any form” of leavening agent in the verse is only talking about chametz nuksheh.

Se’or vs. Chametz Nuksheh

What exactly is this “chametz nuksheh” that we are talking about, here? Isn’t that the se’or that we were learning about earlier? Aren’t they both examples of inedible chametz?

The answer is no. There is a fundamental distinction between se’or and chametz nuksheh. Namely, se’or has the quality of facilitating the fermentation of other items, causing them to become chametz. It is true that se’or is inedible yet it is still forbidden and is punishable by kares because it can cause other items to firment and become chametz, however, here by chametz nuksheh we are talking about something that is both inedible and unable to cause fermentation in other substances. Technically, the only thing that makes “chametz nuksheh” prohibited at all is that it was derived from chametz or was itself once chametz. This is why we refer to this stuff as chametz nuksheh or hardened chametz.

The halacha regarding bal yira’eh and bal yimatzeh follows the opinion of Rebbe Eliezer²³⁾Be’er Hagolah 442:1. Therefore, a person must not keep around in his possession during Pesach any mixture which contains chametz. What is interesting is that since the halacha follows Rebbe Eliezer regarding bal yira’eh and bal yimatzeh it should follow that a person should not be allowed to keep chametz nuksheh in his possession during Pesach either. The Magen Avraham²⁴⁾Orach Chaim 447:46 proves from the Shulchan Aruch that this is not the case. In fact there is no prohibition to keep chametz nuksheh around as far as teh law of bal yira’eh and bal yimatzeh.

What is the rationale for this distinction? We see the answer in the Shulchan Aruch²⁵⁾ Orach Chaim 442:1. He teaches us that there is a distinction between a mixture of chametz that is edible and a mixture of chametz that is inedible. The prohibition to keep chametz in a mixture around during Pesach only applies to a mixture of fully-edible chametz.

Small Crumbs with Less than a Kezayis of Chametz

The Chazon Ish²⁶⁾Orach Chaim 116:13 “V’Hagra” explains that even though the Gemara in Pesachim 6b (see above) says that small crumbs of chametz are automatically nullified, nevertheless with regards to Bal Yeira’eh and Bal Yeimatzeh, you must get rid of the small crumbs, since part of the rationale for the Torah’s law is to prevent you from even coming to transgress the issur of eating chametz even in a case where you couldn’t get kares.

It follows from here that part of the obligation to clean our homes requires looking for and getting rid of small crumbs of chametz as well even though they are already nullified according to the law of nullification of chametz. This obligation is stated clearly in the Chayeh Adam²⁷⁾Klal 119:10 and in the Shulchan Aruch Harav²⁸⁾442:28 as well as in the Mishnah Brurah²⁹⁾442:33. However, as we will see ahead once the crumbs are less than a kezayis and they are rendered inedible for people due to their becoming attached to floors, walls, etc. at that point we don’t even have an obligation to get rid of them. Such crumbs that are found in places like tables, chairs, counters, cupboards and the like still retain their status as food and would thus need to be destroyed³⁰⁾See Mishneh Brurah 442:33 as well as look ahead for more clarification.

Absorptions of Taste in Eating and Cooking Vessels

The law of absorptions is “ta’am k’ikar” —the taste absorptions of a food are like the actual food as regards the halacha. We therefore face a problem of Bal Yeira’eh and Bal Yeimatzeh with all of our year-round pots, pans, and other eating and cooking vessels. These vessels still have chametz taste absorptions in them, therefore even if we just to leave these vessels around the house during the chag, we should have to kasher them all before Pesach to get rid of all of those absorptions.

There is another rule, mentioned in Gemara and Rishonim that we should be aware of. The Gemara³¹⁾Pesachim 30a says that vessels which we aren’t planning to on Pesach can be cleaned and put away before the festival, without transgressing the laws of Bal Yeira’eh and Bal Yeimatzeh. The Ravan explains that the issur of Bal Yeira’eh and Bal Yeimatzeh don’t apply to chametz that is absorbed inside something else. It is still chametz but it is not “seen” or “found” when it is in its absorbed state. As a result we now see that regarding both the law of nullification and the law of Bal Yira’eh and Bal Yimatzeh chametz absorbed inside vessles poses no problem and no need to do anything special for Pesach. We need to clean them and put them away only as a precautionary measure lest we come to use them on Pesach unwittingly.

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Kashering Vessels for Pesach

All of the above is true only regarding chametz vessels which we don’t plan to use during the chag. For vessels which you do wish to use, absorptions of chametz in it which can bring a person to the transgression of the issur chametz that requires a special process of “kashering” the vessel in order to eradicate the absorptions in order that we may use the vessel on Pesach. We will not discuss all of the laws of kashering vessels right now but in general the rule for kashering is that “k’bolo kach polto” meaning the method of how the pot is normally used i.e. cooking with water, roasting, etc is the method in which it needs to be koshered. See our article on kashering vessels for more details.

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“Bedikah and Biyur Chametz” Search and Destroy all Chametz

The first Mishnah in Tractate Pesachim teaches us about a special rabbinic obligation on the night of the 14^th of Nissan. We must go through any place under our ownership that may have chametz in it and check by candlelight. This is called bedikah, or checking. In the ensuing discussions in the Gemara, it becomes clear that whatever chametz we find during this search should be taken and burned on the following morning. The problem is that this practice don’t seem to be derived from any of the Torah injunctions we read above.

• We learned from that on Erev Pesach a person has to nullify all of his chametz. (Exodus 12:15)
• We spent quite a while defining what fits into that prohibition.
• We also saw that if a person didn’t do that nullification he is transgressing the prohibition of bal yeira’eh and bal yeimatzeh. (Exodus 12:19 and 13:7)
• In addition we learned that bal yira’eh and bal yimatzeh require me to get rid of any fully edible chametz even if it is in a mixture.

But none of these sources describe the need to go around the house and “check” for chametz.

The Reason for this Rabbinic Injunction

What then is the idea behind this “seek and destroy mission” we find discussed in the Gemara? Rabbeinu Nissim in his ³²⁾gloss to Tractate Pesachim 1a in Dapei Harif “elah” asks this famous question, and he and he gives the following answer. It is clear that the Torah requires you to get rid of your chametz before the 6^th hour of Erev Pesach. There are two ways to do that.

1. One way is to search through your house and find anything that fits the description of chametz and destroy it.
2. The other way is to nullify your chametz by the 6^th hour.

As far as the Torah is concerned, either of these methods will suffice to prevent you from transgressing the prohibitions of bal yeira’eh and bal yeimatzeh. However, the Rabbis felt that given the nature of people and the severity of eating chametz on Pesach (the penalty of kares) it was necessary to make a g’zeirah or fence. The concern was that since the nullification process is founded on the sincerity of a person’s declaration, then depending on who he is and what he has in his possession, his declaration (and thus his nullification) might not be valid.

Alternatively, they were worried that since chametz is permitted throughout the year and people are so used to putting it in their mouths without thinking, that just such an occurrence might happen on Pesach with a nice piece of chametz that he will be excited about, thus undermining the nullification. Therefore, the Rabbis instituted these additional laws on top of the Torah that force us to search and destroy all chametz before Pesach.

This Obligation Applies to all Forms of Chametz

Based on what we have learned, one would think that this rabbinic law would apply to the same type of chametz as the nullification we learned about before. However, when we look deeper into this topic we find an interesting idea. Remember that we are only obligated to nullify chametz that could bring to the penalty of kares. On the other hand the prohibitions of bal yeira’eh and bal yeimatzeh apply to any chametz that is edible. The question is: when the Rabbis enacted this g’zeirah, did they pattern it after the obligation to nullify or after the prohibition to keep chametz lying around?

The Tur³³⁾Siman 442understands that the Rabbis patterned the laws of bedikah and biyur on the foundations of bal yeira’eh and bal yeimatzeh. Therefore, a person would have an obligation to physically search though his house and destroy all chametz, se’or, and ta’aroves. However, inedible chametz would still be permissible to leave around on Pesach according to him. Rabbeinu Tam³⁴⁾Pesachim 42a “V’elu”as well as the Shulchan Aruch³⁵⁾Orach Chaim 447:12 hold that while Tur’s logic is well founded, the Rabbis nevertheless took an additional step here in order to streamline the law and thus avoid confusion. Thus according to them, one has an obligation to search for and destroy all chametz, even chametz nuksheh since it is still somewhat edible

The Difference Between a Mixture of Inedible Chametz and Chametz Nuksheh

In the final accounting of the halacha there is a distinction between an inedible mixture of chametz which one need not bother getting rid of or even checking for and between chametz nuksheh which a person must actually go around the house and check for ³⁶⁾Mishneh Brurah 442:2. The Mishneh Brurah explains this distinction by saying that the definition of chametz nuksheh is that although a person wouldn’t eat it in general it is still seen as food and under duress a person might eat it. The type of mixture we were talking about above that one is exempt from worrying about altogether is one that one would eat under any circumstances – see below.

In essence than the obligation to do “bedikas chametz” checking the house and destroying all chametz comes to add on and streamline the law of bal yira’eh and bal yimatzeh  so that we must now get rid of any chametz that is even somewhat edible regardless of whether it is b’ein (whole and separate) or bta’aroves.

The Two Types of Items not Included in the Law of Bedikas Chametz

Based on the above, there are specific types of items that are not technically called chametz and are therefore not included in the rabbinic obligation to search out and destroy all chametz.

1. The first, as mentioned above, is chametz that has become so inedible that not even a dog would eat it (nifsal l’achilas kelev)³⁷⁾Pesachim 15b, Beraisa. See “Afra b’Alma”.
2. The second is chametz that, because of its situation is seen as having a status of non-food, regardless of its technical edibility³⁸⁾Mishnah in Pesachim 45a “Batzek Shbesidkei Areiva…”.

Small Crumbs of Chametz Around the House

The second category gives us a very practical idea of how to deal with small crumbs of chametz. We saw above that one must get rid of small, somewhat edible crumbs, so as not to transgress bal yira’eh and bal yimatzeh. We now qualify that statement, adding that once the tiny crumbs have become attached to a surface that we wouldn’t eat off of, they lose food status altogether.

The picture of how to relate to those small crumbs of chametz in our cleaning is now clear. Any small crumbs that are in places or on surfaces where we might still be tempted to eat them must be cleaned and gotten rid of before Pesach; however, crumbs that are on the floor, or are laying on or stuck to any surface that we would not eat off of are rendered tafel to that surface and take on the status of non-food.

Furthermore, even if small crumbs are on a surface that we would eat off of, we can fulfill our obligation to get rid of them by spraying some sort of heavy cleaning agent on them, causing them to become fully inedible, and thus fulfilling our obligation to destroy them.

How and When do we Fulfill this Mitzvah?

The Talmud³⁹⁾Pesachim 6a teaches that the basic obligation to search for and destroy chametz starts from 30 days before Pesach. It is from that point that we should start to develop the consciousness of getting prepared for the festival. The mitzvah breaks up into two parts:

1. The first is the “mental and legal” part.
2. The second is the “ceremonial part”.

The more well known part of the obligation is the ceremonial part, referring to the night of the 14^th of Nissan when we make a blessing with a candle and a feather and go around the house checking all of the cracks and crevices to make sure there is no chametz of any kind left in our possession. This physical searching out and destroying of the chametz is our main fulfilment of the injunction.

In cases where for whatever reason a person will not be able to fulfill all that is incumbent upon him during the ceremonial search, the mental and legal obligation (which anyways applies to everyone equally) takes up the slack. One example is a person who is travelling before Pesach and won’t be home in time to search. Another example is someone who has such a large amount of cleaning to do that he has to start cleaning in advance. Both of these scenarios can frequently apply to our modern lives. It’s assumed though that most of us today are able fulfill the bulk of our obligation to search out and destroy our chametz during the 30 days leading up to the festival.

The Rabbis distinguished between two different times of day with regards to the search for chametz: the daylight hours and the nighttime. Bedikah done during the daylight hours is valid for cleaning parts of the house or items that can be viewed in their full detail in plain sunlight. Areas and items in the home whose detail can only be seen well under candle or incandescent light must be checked at nighttime. This principle, along with what we have learned above, helps us focus on cleaning each place in the home and each item in the correct way and at the correct time.

The night of the 14^th of Nissan is used to clean any remaining areas we haven’t reached. But even if a person has already cleaned everything in the home, there is a custom to lay 10 pieces of bread around the house so that the ceremonial search will still be meaningful.

Which Places did the Rabbis Require me to Search and Where can we Simply rely on Nullification?

One of the fundamental principles of Pesach cleaning, taught in Talmud⁴⁰⁾Mishnah in Pesachim 2a “Makom Shemachnisim bo Chametz…“, is that a person is only obligated to search for chametz in a place where he is likely to find it. Thus, one must clean all areas in the home that one normally takes chametz into. It also applies to any area where it is reasonable to assume that chametz might be found. For those who have toddlers or small children, the scope of this mitzvah is obviously much greater, since the nature of small children is to distribute chametz randomly into any and all spaces of a house. We collect any chametz we find in these places and either dispose of well before Erev Pesach or save it to be burned that morning.

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Declarations and Burning Chametz

We say two different declarations during the process of searching for and destroying chametz. The first declaration is made just after the completion of the ceremonial part of the mitzvah on the night of the 14^th. In this declaration, we render nullified any chametz that we may not have found and destroyed. The reason we say so is because we have by now officially completed the searching process, so any chametz that is still in our possession that we may not have found and destroyed for whatever reason must be nullified.

Since it is not yet forbidden to eat chametz, and we still plan to keep a small amount of chametz on the side to be eaten up before the end of the 4^th hour of the following morning. We also have chametz set aside to burn the following morning, as the Rabbis instructed. We want our declaration to be meaningful in light of all that, so after burning our last remaining chametz, we make a much broader declaration rendering null and void any chametz of any kind.

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In Summary

We have reviewed the major principles of cleaning for Pesach:

1. The Torah forbids us from consuming either chametz or se’or, in any amount from the 6^th hour of Erev Pesach until after Pesach is over. This is true whether the chametz is by itself (b’ein) or it is in a mixture (ta’aroves). It doesn’t matter how much chametz is in the mixture, all ta’arovos are prohibited.
2. The Torah obligates us to put our chametz “to rest” before the 6^th halachic hour on Erev Pesach, either by destroying it or through mental nullification. The Rabbis enacted as a fence that we must make this declaration by the end of the 4^th halachic hour.
3. This Torah-prescribed formula for nullification applies to “chametz” (i.e. edible leavened grain products) and “se’or” (inedible leavening agent that is derived from the five grains), as they are the two forms of chametz that can cause a person to be liable for the penalty of kares.
4. The Torah obligates us to nullify a mixture (ta’aroves) that has more than a kezayis (30 grams) of edible chametz in it.
5. The reason the Torah demands this “nullification process” of us is in order to prevent us from coming to eat either chametz or se’or on Pesach and thereby incurring the penalty of kares.
6. In addition, the Torah obligates us to not have in our possession any type of chametz that is fully edible during Pesach. Practically, this adds a ta’aroves of chametz, regardless of how little chametz there is in the mixture. This also requires us to get rid of small edible crumbs of chametz. It is for this reason that many products require special kashrus supervision for Pesach and also why we must facilitate a sale of many items in our kitchen as well as certain other products.
7. Pots, pans, and other utensils that we don’t plan to use for Pesach can be cleaned off and put away since any absorbed chametz doesn’t pose a problem of bal yeira’eh and bal yeimatzeh. If we want to use a certain vessel for Peach it needs to be kashered so that the absorptions of chametz in it are eradicated and don’t come out into the food we consume from that vessel on Pesach.
8. The Rabbis made a fence around the above laws by instituting the obligation to search out and destroy by fire any form of even slightly edible chametz. Practically this comes to include the obligation to search and get rid of chametz nuksheh. It is for this reason that certain art supplies and other various household items might need to be put away and sold for Pesach.
9. The chiyuv bedikah requires getting rid of all even somewhat edible chametz, but any chametz that is rendered totally inedible even for a dog is not included, nor is any chametz that has become tafel to a surface that we wouldn’t eat off of. This will help to explain why certain cosmetics and products are okay to keep around and in our possession during Pesach even though they may have contained some additive of chametz in them.
10. In cases where a person has an overwhelming amount of cleaning to do, they may start their cleaning from 30 days before the festival.
11. In such a case, the person should clean those places and items whose every detail is visible in plain sunlight during the day. Places and items whose detail is only visible by candle or incandescent light must be cleaned at night.
12. The only chametz-like object we may leave around the house during Pesach is chametz that has been rendered so inedible that not even a dog would eat it or chametz that has for other reasons lost the status of food altogether.

May Hashem recognize our efforts to clarify and understand our obligation to clean for Pesach and grant us the strength to succeed and excel in performing this great mitzvah. May we merit to clean our homes of all chametz and truly come to experience the freedom of a life uncontrolled by our yetzer hara.

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Originally posted September 2011

The Canaanites were conquered and the country was at peace. Joshua gathered the people together to pronounce the blessings and the curses, exactly as Moshe had instructed. He divided the people, stationing six tribes on Mount Grizim to pronounce the blessings and six on Mount Eival to pronounce the curses. To this day, Grizim (pictured left) remains verdant and settled while Eival is a rocky desolation.