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Bedikat Chametz
Bedikat Chametz
Bedikat Chametz
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An Italian bediqat chametz (1864)

Bedikat chametz, or bedikas chametz (בְּדִיקַת חָמֵץ‎, Tiberian: bəḏīqaṯ ḥāmēṡ) is the Mitzva to search for chametz before the Jewish Holiday of Passover. The search takes place after nightfall on the evening before Pesach (the night of the 14th of the Hebrew month of Nisan).[1][2]

In Jewish law, there is an accepted three-step process for dealing with chametz before the Passover:[3]

  1. Searching for Ĥametz (Bedikat Chametz)[4][5]
  2. Elimination of chametz (Bitul chametz)[6]
  3. Removal of chametz (Biur chametz)[7][8]

After the checking ceremony, the chametz is nullified; that is, a declaration is made that any chametz not found during the checking is considered like "the dust of the earth", and the next day the chametz that was found during the checking is burned. (The commandment is to do this through burning, but it can also be destroyed in other ways, such as throwing it into the sea).[9]

The Process

[edit]
Bedikat chametz being performed on the night before Passover Eve
Rabbi Chaim Kanievsky conducting bedikat chametz

A candle is lit in addition to electric lights. Flashlights can be used to assist as well. A blessing is recited if the search is performed on the 14th (or on the 13th when the 14th is on a Friday), but not when an earlier search is performed for various reasons.[4]

Since according to some, a blessing in vain – a bracha levatala – occurs if no chametz was found in the house, there is a widespread custom to 'seed' the area to be searched. Prior to bedikat chametz, several (usually ten) pieces of chametz are hidden around the house. These pieces must be small and should be wrapped so that crumbs do not escape.[10]

There are those who traditionally use a feather and a wooden spoon are used, and whenever a piece of chametz is found (whether one of the hidden pieces or another that is discovered unexpectedly), the feather is used to sweep the piece of chametz into the wooden spoon, which is then used to place it in a bag. It is best to use a candle to illuminate the areas; however, it is perfectly acceptable to use a flashlight or other light source. In some traditions, searchers also carry a bell to announce the discovery of chametz.[citation needed]

The reasons for the candle, feather and spoon is as follows:

  • Candle – candles illuminate and hyper focus their light on areas such as cracks and crevices.
  • Feather – used throughout the year to egg the challah, and therefore burnt in the chametz.
  • Wooden spoon – wooden spoons cannot be kashered and therefore "wooden" spoons that were imbued with the flavor of chametz were burnt together with the chametz.

It is for most very impractical following through with custom with above described tools.

Every part of every room of the house where chametz may possibly be found must be searched using this process. Rooms where chametz is not normally brought (such as a bathroom) need not be searched.[citation needed]

Modern versions of this tradition have adapted to include flashlights, glowsticks, and occasionally a roomba with a candle taped to the top.[citation needed]

[edit]

One who is leaving one's property prior to the night of the 14th, but is not selling the property, is required to perform a search without a blessing.[5]

Customs

[edit]

The customary number of pieces of chametz to place is 10. This custom was first recorded in the Or Zarua II  [he] (c. 1300), which writes that "The first sages, those faithful men, would take ten pieces of bread and place them in ten corners. Then they would return to each corner and collect the piece, bless '. . . to destroy chametz' upon it, and bundle the pieces into a single vessel to burn on the next morning . . . to remind you of the ten impurities, in order to destroy them and remove them from the world."[11]

References

[edit]
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Bedikat Chametz

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Bedikat Chametz, also known as the search for leaven, is a key Jewish ritual performed on the eve of to meticulously inspect and remove all traces of —leavened products prohibited during the holiday—from one's home and possessions. This observance fulfills the biblical commandment in Exodus 12:15 to eliminate before the 15th of , symbolizing the haste of the ' exodus from and the removal of spiritual "leaven" such as ego or sin. The ritual typically takes place after nightfall on the 14th of (or the 13th if the 14th falls on , to accommodate preparations), beginning with the recitation of a : "Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments and commanded us concerning the removal of ." Participants use traditional tools—a beeswax or for illumination, a for sweeping, a wooden spoon for collecting, and a paper bag for storage—to search every area of the home, including closets, furniture, vehicles, and outdoor spaces like garages. A common custom, rooted in Kabbalistic tradition from 16th-century , involves deliberately placing ten small pieces of wrapped around the house beforehand to ensure the search is purposeful and educational, particularly for children. Following the search, any found chametz is set aside and burned the next morning in a ceremony called bi'ur chametz, after which a formal nullification declaration (kol chamira) in Aramaic is recited to disclaim ownership of any remaining unseen chametz, rendering it legally null and void. Codified in the Shulchan Aruch (Orach Chaim 431–445), this mitzvah underscores the themes of purity and renewal central to Passover, transforming the home into a sacred space for the Seder and the seven (or eight, in the Diaspora) days of matzah observance.

Overview

Definition and Significance

Bedikat Chametz is the ceremonial nighttime search conducted in Jewish homes for any remaining , which consists of leavened products derived from five specific grains—, , , oats, and —that have come into contact with water and begun to ferment, rendering them prohibited during . This ritual, performed the evening before the , involves meticulously inspecting every area of one's domain, including possessions and vehicles, to ensure no remains. The religious significance of Bedikat Chametz lies in its fulfillment of the Torah's explicit commandment to remove all from one's possession prior to , as stated in Exodus 12:15: "Seven days you shall eat ; on the first day you shall remove leaven from your houses, and whoever eats leavened bread from the first day until the seventh day, that soul shall be cut off from ." This act also aligns with Exodus 13:7, which prohibits from being seen or found within one's borders during the holiday. Beyond literal compliance, the ritual symbolizes a deeper spiritual cleansing, representing the removal of ego, arrogance, and other negative traits—qualities metaphorically associated with as the antithesis of the humble, that recalls the haste of the from . It prepares individuals for the narrative by fostering readiness for renewal and divine service. Unlike the extensive general cleaning that occurs in the weeks leading up to , which addresses overall household preparation, Bedikat Chametz serves as the ritualistic final inspection specifically targeting any overlooked , emphasizing meticulous eradication over mere tidiness. Following the search, the bitul chametz declaration is recited, nullifying any undetected by stating, "All leaven or anything leavened which is in my possession... shall be considered nullified and ownerless as the dust of the earth," thereby fulfilling the legal requirement to disown remaining traces.

Timing in the Jewish Calendar

Bedikat Chametz is performed on the evening of the 14th of Nisan, known as Erev Pesach, immediately after nightfall when three stars become visible in the sky, approximately 45 minutes after sunset. This ritual takes place the night before the first Passover Seder on the 15th of Nisan, ensuring that all leavened products are removed from the home in preparation for the holiday's prohibitions. The timing aligns with the biblical mandate that chametz ownership is prohibited starting from midday on the 14th of Nisan, with the search facilitating complete removal before the full observance begins at the onset of the 15th. If the 14th of falls on , the search is advanced to the evening of the 13th of (Thursday night) to avoid conflicts with restrictions on handling afterward. In such cases, a small portion of is reserved for , and the burning of remaining occurs on Friday morning before midday. This adjustment maintains the ritual's integrity while adhering to laws. Nisan holds a central place in the Jewish ecclesiastical calendar as the first month, designated by the for commemorating from . , beginning on the 15th of Nisan, coincides with the of spring, symbolizing renewal and the historical liberation event around the vernal equinox. In , where the festival lasts seven days compared to eight in the , the timing of Bedikat Chametz remains aligned with the 14th of Nisan evening, though the shorter observance affects the duration of restrictions post-Seder.

Historical and Religious Background

Biblical and Talmudic Foundations

The biblical foundation for Bedikat Chametz, the ritual search for leavened products (), derives primarily from the Torah's commandments to remove all leaven from one's possession before . Exodus 12:15 mandates, "Seven days you shall eat ; on the very first day you shall remove leaven from your houses, for whoever eats leavened bread from the first day to the seventh day, that person shall be cut off from ," which is interpreted as a positive commandment requiring active elimination of to prevent its presence during the holiday. Similarly, Deuteronomy 16:3-4 prohibits leavened bread and states, "You shall not eat leavened bread with it; seven days you shall eat with it... And no leaven shall be seen with you in all your territory for seven days, nor shall any of the flesh that you sacrifice on the evening of the first day remain all night until morning," reinforcing the obligation to ensure no remains visible or accessible, thus necessitating a thorough search and destruction. The Talmudic development of this practice is elaborated in the and , tractate Pesachim, chapters 1-2, which formalize Bedikat Chametz as a structured performed by candlelight on the evening of the 14th of to guarantee comprehensive removal. The Pesachim 1:1 states, "On the evening of the fourteenth [of Nisan] we check for by candlelight. Any place into which one does not bring , one does not need to check," establishing the search's scope and method to cover all potential areas of storage or use. The Pesachim 2a-7b expands on this, debating procedural details such as the use of a candle for illumination in dark spaces, exemptions for certain locations, and the integration of verbal nullification (bitul chametz) alongside the physical search, emphasizing thoroughness to fulfill the biblical imperatives without relying solely on declaration. Early rabbinic interpretations, particularly 's commentary on Pesachim 2a, underscore the search's critical role in averting accidental possession or consumption of , which could violate the Torah's prohibitions of bal yera'eh (no leaven seen) and bal yimmatze (no leaven found). explains that the candlelit inspection prevents oversight of even small amounts, ensuring compliance with the command to "remove leaven" by actively locating and destroying it, rather than depending only on prior cleaning. This highlights the importance of (intention), as the requires mindful focus during the search to truly nullify ownership and avoid inadvertent transgression, transforming the act into a deliberate fulfillment of divine will. Key rabbinic debates center on whether Bedikat Chametz constitutes a or a rabbinic enactment, with views differing on its derivation from the Torah's tashbitu (you shall remove) in Exodus 12:15. Some authorities, including the , regard it as de'oraita (), essential for eliminating known beyond mere nullification, while others like view it as derabbanan (rabbinic), a safeguard to reinforce bitul chametz against the severe penalty of karet for possession. Despite these nuances, there is consensus among early sources on its as a core preparation for observance.

Development in Jewish Law and Custom

In the medieval period, codified the practice of Bedikat Chametz in his , standardizing the ritual's timing, blessing, and methodical search. He prescribed conducting the search on the night of the 14th of by candlelight, reciting the blessing "who has sanctified us with His commandments and commanded us concerning the removal of " beforehand, and thoroughly inspecting all potential locations for before collecting it for burning the next morning. This framework emphasized a systematic approach to ensure compliance with the prohibition on owning during . Concurrently, the Tosafists expanded on the nullification (bitul) formulas, interpreting bitul as rendering the leaven ownerless (hefker) under law, thereby avoiding the biblical ban on possession rather than merely fulfilling a rabbinic removal obligation; this view influenced later additions like "li bateil ve le havei hefker" to the declaration text. The further detailed these obligations in Orach Chaim 431–432, mandating the search's commencement at nightfall on the 14th of without prior eating, working, or even to prioritize the , and extending it to all cracks, crevices, and storage areas by candlelight. The Rama's glosses highlighted Ashkenazic-Sephardic divergences in stringency, such as the Ashkenazic custom of intentionally placing small pieces for discovery to validate , while Sephardim followed the 's stricter avoidance of such placements unless necessary. These commentaries reconciled regional practices, with Ashkenazim adopting greater precautions against inadvertent retention. As Jewish communities adapted to diaspora conditions, later responsa addressed searches beyond traditional homes, such as in rented spaces, synagogues, or communal areas, ensuring the ritual's applicability in transient urban settings. In the 19th and 20th centuries, authorities like the Chatam Sofer and others extended mechirat —the sale of chametz to non-Jews—to industrial quantities, allowing merchants and factories to transfer ownership of vast leavened stocks without physical destruction, a innovation born from economic realities while upholding the possession ban. The nullification declaration evolved from a simple verbal in the to a formalized text by the , incorporating phrases like "kol chamira ve chamiea" to cover unseen, unremoved, or unknown across one's domain, with the chosen for vernacular accessibility and legal potency; subsequent authorities, such as the Magen Avraham, affirmed this to ensure of varying literacy could effectively invalidate missed as ownerless "like the dust of the earth."

Preparation and Procedure

Pre-Search Activities

The preparation for Bedikat Chametz begins well in advance of the ritual search, with a focus on thorough housecleaning to remove obvious sources of from the home. Preparations for , including the cleaning process and studying the relevant laws, should begin approximately thirty days before the holiday (, Orach Chaim 429:1). This phase involves scrubbing surfaces, vacuuming carpets, and inspecting storage areas, cabinets, and appliances for crumbs or residues, emphasizing diligence without requiring microscopic scrutiny at this stage. To prevent interference with the search, households designate and secure areas containing permitted chametz that will be consumed or sold before Passover. This typically includes sealing off a specific room or closet—often by locking it or taping it shut—to keep such items isolated and out of the search path. Educational preparation is essential to approach the with proper understanding and intention, particularly by studying the relevant halakhot. Observers are encouraged to review sections of the , such as Orach Chaim 432–433, which outline the obligations and procedures for removing . Involving family members, especially children, in these studies fosters awareness of the mitzvah's significance and encourages participation, turning preparation into a shared educational experience. Finally, practical setup involves assembling the ritual items in advance to ensure readiness without premature use. These include a candle for illumination, a for sweeping, a for collecting found , and a for containment, all of which should be set aside until the designated time. This organization allows the household to focus on the search itself once it begins on the eve of the fourteenth of . The Bedikat Chametz ritual begins with the recitation of a immediately before commencing the search, after nightfall at the beginning of the 14th of (or the 12th if the 13th falls on a Friday to accommodate preparations). The , "Baruch atah Adonai Eloheinu Melech ha-olam, asher kid'shanu b'mitzvotav v'tzivanu al biur chametz," translates to "Blessed are You, Lord our God, King of the universe, who has sanctified us with His commandments and commanded us concerning the removal of ." This sanctifies the act of searching and ensures it fulfills the , covering the entire procedure including the subsequent nullification. It is recited only once, even if the search spans multiple locations, and no extraneous conversation should occur until the search concludes to maintain focus on the . The search itself is conducted methodically using traditional tools: a beeswax candle for illumination to reveal hidden crumbs in dark or narrow spaces, a for gently sweeping into collection, a to hold any found pieces without direct contact, and a to gather the items securely. Participants, ideally the homeowner but possibly appointed others, proceed room by room through the entire residence and any associated areas, such as garages, attics, basements, vehicles, and even offices if might be present. The inspection is thorough, extending to unconventional spots like clothing pockets, machinery crevices, or outdoor storage to ensure no leavened products remain under one's domain. To imbue the search with purpose—especially in a well-cleaned —a longstanding custom involves placing ten small, wrapped pieces of (each under 15 grams to avoid impurity issues) in pre-selected locations earlier in the evening, allowing searchers to "find" them and validate the blessing's application to the . Upon completing the inspection, any collected chametz is carefully wrapped and set aside. The ritual concludes with the first recitation of the nullification declaration, known as Bitul Chametz, in Aramaic: "Kol chamira v'cham'aya d'achav b'rshuti, d'la chamitay v'd'la be'arty, v'la yadeya leih, lav telif va'la m'na l'hay kol d'kara al ar'a," which means "All leaven and anything leavened that is in my possession, which I have neither seen nor removed, nor of which I am aware, shall be considered nullified and ownerless as the dust of the earth." This verbal renunciation disowns any overlooked chametz, rendering it legally nonexistent within Jewish law. The declaration is recited a second time at dawn the following morning, before the deadline for chametz removal, to reinforce the nullification as the prohibition takes full effect. If Aramaic is not understood, an English or other comprehensible translation may be used to ensure the intent is fulfilled.

Customs and Variations

Traditional Practices

In Ashkenazic communities, the search for is traditionally performed using a single as the primary light source, with a strict custom to avoid electric lights in order to adhere closely to the Talmudic prescription of searching by for thorough illumination in dark corners. This practice emphasizes manual and symbolic tools, including a for sweeping and a for collecting any found . If applicable to the household, the search extends outdoors to areas like courtyards, garages, or barns where might have been carried within the previous 30 days. Sephardic customs tend to be more lenient regarding , permitting the use of flashlights after beginning with a , and allowing household electric lights to remain on during the search, as these aids enhance visibility without invalidating the ritual. There is a particular emphasis on the verbal nullification (bittul ), recited immediately after the search and again in the morning; in cases where only trace amounts less than a kezayit (an olive's volume) are found or suspected, physical collection and burning may be omitted, relying instead on this to renounce ownership of any remaining . Hasidic practices introduce additional stringencies to ensure no is overlooked, such as meticulously checking clothing pockets, , and personal items that could harbor crumbs, often repeating pocket searches the following morning for any garments worn afterward. Communal searches are also common in synagogues and study halls, where the caretaker performs the on behalf of the congregation after reciting the blessing, though nullification is not declared since ownership is not renounced collectively. Protective customs during the search include reciting the specific over the beforehand—"Blessed are You... who has commanded us concerning the removal of "—and the declaration "Kol chamira" afterward, which serves to spiritually nullify any unseen and safeguard against inadvertent possession during . These elements, rooted in Jewish legal tradition, underscore the ritual's role in both physical and spiritual purification.

Contemporary Adaptations

In modern Jewish practice, the scope of Bedikat Chametz has expanded to encompass contemporary possessions and spaces where might be present, reflecting halachic responsa from the late onward that address urban and mobile lifestyles. Rabbis have ruled that individuals must search vehicles such as cars if could have been brought inside, unless one is certain no such items were introduced. Similarly, workplaces and offices require inspection or sale of potential , particularly if owned or regularly used by the individual, to fulfill the obligation of removing leavened products from one's domain. For digital devices, while no formal search for "virtual " like app references is mandated, mobile applications now assist in guiding the process, including checklists for thorough home inspections and virtual nullification declarations. Technological aids have become integrated into the , balancing with practicality. Although the classic method uses a for its focused light, flashlights are permitted and often recommended by authorities like for safer and more effective searching, especially in enclosed spaces. Online resources and apps, such as the No application, provide digital guides, timers, and even built-in flashlights for remote or working professionals conducting the search away from home. In the , particularly in non-Jewish majority countries, adaptations address shared living and travel. In shared apartments, residents search only their personal areas and rely on the host or for common spaces, though ambiguity in roommate-owned may require consultation with a . For travelers, Bedikat Chametz in hotel rooms is required if one is a , typically performed upon arrival with a , to ensure no prohibited items are possessed during the holiday. Efforts toward inclusivity have emphasized family and involvement, with children actively participating by hiding and finding pre-placed pieces to make the ritual educational and engaging. Converts, as full members of the Jewish , observe the same procedures without distinction. Environmentally conscious alternatives to traditional burning include selling to non-Jews through rabbinic agents, a practice facilitated online since the late , which minimizes waste by transferring ownership rather than destruction.

References

  1. https://www.chabad.org/holidays/passover/pesach_cdo/aid/117217/jewish/Bedikat-Chametz-Search-for-Chametz.htm
  2. https://www.myjewishlearning.com/article/bedikat-hametz-the-search-for-leaven-before-passover/
  3. https://www.jewishvirtuallibrary.org/bedikat-chametz
  4. https://www.myjewishlearning.com/article/leaven-hametz/
  5. https://www.chabad.org/holidays/passover/pesach_cdo/aid/1755/jewish/1-What-Is-Chametz.htm
  6. https://www.chabad.org/holidays/passover/pesach_cdo/aid/496883/jewish/Is-it-really-necessary-to-have-leaven-removed-from-ones-property.htm
  7. https://www.chabad.org/holidays/passover/pesach_cdo/aid/1691/jewish/The-Time-for-the-Search.htm
  8. https://www.ou.org/holidays/hilchos_pesach/
  9. https://www.chabad.org/holidays/passover/pesach_cdo/aid/4250850/jewish/Why-Is-Passover-on-a-Full-Moon.htm
  10. https://www.chabad.org/library/article_cdo/aid/937302/jewish/Chametz-UMatzah-Chapter-Three.htm
  11. https://www.chabad.org/library/article_cdo/aid/2164005/jewish/Nisan.htm
  12. https://www.myjewishlearning.com/article/months-of-the-jewish-year/
  13. https://www.chabad.org/holidays/passover/pesach_cdo/aid/5077168/jewish/Things-You-Need-to-Know-for-Passover-2026.htm
  14. https://www.sefaria.org/Exodus.12.15
  15. https://www.sefaria.org/Deuteronomy.16.3
  16. https://www.sefaria.org/Mishnah_Pesachim.1.1
  17. https://www.sefaria.org/Pesachim.2a
  18. https://www.sefaria.org/Pesachim.2a?with=Rashi
  19. https://etzion.org.il/en/holidays/pesach/purpose-bedikat-chametz
  20. https://www.chabad.org/library/article_cdo/aid/937300/jewish/Chametz-UMatzah-Chapter-One.htm
  21. https://www.halachipedia.com/index.php?title=Bitul_chametz
  22. https://en.wikisource.org/wiki/Translation:Shulchan_Aruch/Orach_Chaim/431
  23. https://en.wikisource.org/wiki/Translation:Shulchan_Aruch/Orach_Chaim/432
  24. https://www.mayimachronim.com/a-brief-history-of-selling-chametz/
  25. https://vinnews.com/2023/03/28/the-text-of-bitul-chametz-and-the-4-changes/
  26. https://www.chabad.org/library/article_cdo/aid/6390675/jewish/What-You-Need-to-Know-About-Cleaning-and-Checking-for-Chametz.htm
  27. https://aish.com/the-search-for-chametz/
  28. https://ohr.edu/812
  29. https://www.chabad.org/holidays/passover/pesach_cdo/aid/266838/jewish/6-Bedikat-Chametz-The-Search.htm
  30. https://www.ou.org/holidays/halacha-according-to-the-sephardic-practice-bedikat-chametz-biur-chametz-and-chametz-on-erev-pesach/
  31. https://www.chabad.org/holidays/passover/pesach_cdo/aid/1687/jewish/Where-To-Search.htm
  32. https://www.chabad.org/holidays/passover/pesach_cdo/aid/117150/jewish/Cleaning-Checklist.htm
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