{"id":55551,"date":"2024-03-22T16:09:50","date_gmt":"2024-03-22T16:09:50","guid":{"rendered":"https:\/\/www.ou.org\/holidays\/?p=55551"},"modified":"2024-03-22T16:09:50","modified_gmt":"2024-03-22T16:09:50","slug":"halacha-according-to-the-sephardic-practice-bedikat-chametz-biur-chametz-and-chametz-on-erev-pesach","status":"publish","type":"post","link":"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-bedikat-chametz-biur-chametz-and-chametz-on-erev-pesach\/","title":{"rendered":"Halacha According to the Sephardic Practice: Bedikat Chametz, Biur Chametz, and Chametz on Erev Pesach"},"content":{"rendered":"

<\/a><\/a><\/a>Bedikat Chametz<\/h2>\n

Reason for Bedikat Chametz<\/em><\/strong><\/p>\n

    \n
  1. Even someone who is certain that his house has been thoroughly cleaned for Pesach is nonetheless obligated to perform bedikat chametz<\/em> on the night of the fourteenth of Nissan.[1]<\/a><\/li>\n
  2. Before performing bedikat chametz<\/em>, one customarily already has his home thoroughly cleaned from chametz<\/em>.[2]<\/a><\/li>\n<\/ol>\n

    The Time for Bedikat Chametz<\/em><\/strong><\/p>\n

      \n
    1. On the night of the fourteenth of Nissan, there is a mitzvah to perform bedikat chametz<\/em>.[3]<\/a> Although bittul chametz<\/em>, nullifying one\u2019s chametz<\/em>, is performed before Pesach as well, there is a rabbinic obligation to perform bedikat<\/em> chametz<\/em>, a full inspection of one\u2019s property to make sure that no chametz<\/em>[4]<\/a><\/li>\n
    2. Bedikat chametz<\/em> should be performed immediately after tzet<\/em> hakochavim<\/em> on the night of the fourteenth of Nissan (approximately twenty minutes after shkiyah<\/em>),[5]<\/a> after one has already prayed Arvit<\/em>.[6]<\/a><\/li>\n
    3. One does not have to wait for the zman<\/em> of Rabbenu Tam to perform bedikat chametz<\/em>.[7]<\/a><\/li>\n
    4. If one performed the bedikah<\/em> after shkiyah<\/em> but before tzet hakochavim<\/em>, he has fulfilled his obligation. If possible, one should then continue the bedikah<\/em> until the time of tzet<\/em> hakochavim<\/em>.[8]<\/a><\/li>\n<\/ol>\n

      Prohibited Activities before and during Bedikat Chametz<\/strong><\/p>\n

        \n
      1. Within a half hour before tzet hakochavim<\/em>, one may not begin an activity that may distract oneself from performing the bedikah<\/em> at the proper time.[9]<\/a> If he began such an activity prior to thirty minutes before tzet hakochavim<\/em>, it is preferable that he stop what he is doing, though he is not required to. However, if one began such an activity within thirty minutes before tzet hakochavim<\/em>, he must stop what he is doing to perform the bedikah<\/em>.[10]<\/a><\/li>\n
      2. Although partaking in a light snack, such as fruit and drink, even after tzet hakochavim<\/em>, is permitted before the bedikah<\/em>, one should minimize his eating, since the bedikah<\/em> should begin as soon as possible after tzet hakochavim<\/em>.[11]<\/a><\/li>\n
      3. One may not eat more than 50 grams of bread or mezonot<\/em> (not including rice) from thirty minutes before performing the bedikah<\/em>.[12]<\/a><\/li>\n
      4. A gabbai<\/em> may eat before performing the bedikah<\/em> in the synagogue if he has already performed the bedikah<\/em> in his home.[13]<\/a><\/li>\n
      5. Women and children who are not involved in the bedikah<\/em> may eat before it is performed.[14]<\/a><\/li>\n
      6. One may not begin to learn Torah once the time for bedikat chametz <\/em>begins, even if he regularly learns at that time. However, if one was learning before the time for the bedikah<\/em> commenced, he does not have to stop learning to perform the bedikah<\/em>.[15]<\/a><\/li>\n
      7. If one is unable to perform the bedikah<\/em> at its proper time (for example, if he is driving home), he may learn Torah (such as by listening to a shiur<\/em> or reviewing Torah by heart), even though it is the time to perform the bedikah<\/em>.[16]<\/a><\/li>\n
      8. If one gives a Torah class to the public during the time of performing bedikat chametz<\/em>, and is concerned that if all the participants were to go home to perform the bedikah<\/em> they will not return for the class, he may give the class at the regular time. However, one should announce to the participants at its conclusion that they should perform the bedikah<\/em> immediately when they arrive home. This halachah is only applicable if one is not giving an in-depth study class.[17]<\/a><\/li>\n
      9. If one is too exhausted to perform the bedikah<\/em> at its proper time and will not be able to focus if he does not rest beforehand, he may take a short nap. However, before doing so, he must ask someone to wake him up and remind him to perform the bedikah<\/em>. One may only rely on this if he came home at the beginning of the evening, but once it is already late enough that one would normally go to sleep at such an hour, he may not nap before performing the bedikah<\/em>.[18]<\/a><\/li>\n
      10. Prior to thirty minutes before tzet hakochavim<\/em>, one may engage in an activity, even if one might continue with his activity once tzet hakochavim<\/em> sets in. However, one should preferably stop and perform the bedikah<\/em> on time.[19]<\/a><\/li>\n<\/ol>\n

        The berachah for Bedikat Chametz<\/strong><\/p>\n

          \n
        1. Some people have the custom to wash their hands before performing the bedikah<\/em>.[20]<\/a><\/li>\n
        2. The berachah<\/em> of Al Biur Chametz<\/em> is recited before performing the bedikah<\/em>.[21]<\/a><\/li>\n
        3. The berachah<\/em> of Shehecheyanu<\/em> is not recited on bedikat chametz<\/em>. It is praiseworthy, though, for one to take a new fruit and recite a Shehecheyanu<\/em> on it either before one recites the berachah<\/em> on the bedikah<\/em>, once one has already started the bedikah<\/em>, or after the bedikah<\/em> is completed. The Shehecheyanu<\/em>, however, should not be made immediately after one has recited the berachah<\/em> on the bedikah<\/em>.[22]<\/a><\/li>\n
        4. A person who forgot to recite the berachah<\/em> on bedikat chametz<\/em> may recite it at any time as long as he did not yet conclude the bedikah<\/em>.[23]<\/a><\/li>\n
        5. It is unnecessary to recite a separate berachah<\/em> on each building that the person will be inspecting; just one berachah<\/em> is sufficient.[24]<\/a><\/li>\n<\/ol>\n

          Interrupting during Bedikat Chametz<\/strong><\/p>\n

            \n
          1. One may not speak between the berachah<\/em> and the actual performance of the bedikah<\/em>. The berachah<\/em> must only be repeated, however, if one spoke about something unrelated to the bedikah<\/em>.[25]<\/a><\/li>\n
          2. Once one is in the middle of performing the bedikah<\/em>, he should not speak about any unrelated topic; only matters pertaining to disposing of and finding chametz<\/em> may be discussed. However, if one did accidentally speak about an unrelated matter during the bedikah<\/em>, he does not have to recite another berachah<\/em>.[26]<\/a><\/li>\n
          3. One who hears Kaddish or Kedushah<\/em> during the bedikah<\/em>, such as when one is performing the bedikah<\/em> in a synagogue, may answer accordingly. Similarly, one may recite a berachah<\/em> on thunder and lightning, or even the berachah<\/em> of Asher<\/em> Yatzar<\/em>, while performing the bedikah<\/em>.[27]<\/a><\/li>\n<\/ol>\n

            Women and Children Performing the Bedikah<\/strong><\/p>\n

              \n
            1. Bedikat chametz<\/em> may be performed by a woman or a child who has reached the age of chinuch<\/em>. However, it should preferably be performed by an adult male.[28]<\/a><\/li>\n
            2. A woman who lives alone or shares an apartment with other women is obligated to perform bedikat chametz<\/em> in her home.[29]<\/a><\/li>\n<\/ol>\n

              Bedikah through a proxy<\/strong><\/p>\n

                \n
              1. One may designate a shaliach<\/em> (a proxy) to perform bedikat chametz<\/em> on one\u2019s behalf.[30]<\/a><\/li>\n
              2. One may ask his sons or friends to help him perform the bedikah<\/em>. Those who are participating should listen to the head of the household\u2019s berachah<\/em> and not recite their own individual berachot<\/em>.[31]<\/a><\/li>\n
              3. If the entire bedikah<\/em> is being performed through a shaliach<\/em>, the berachah<\/em> should be recited by the shaliach<\/em>.[32]<\/a><\/li>\n
              4. An onen<\/em>, who is forbidden to perform any mitzvot asei<\/em>, should appoint a shaliach<\/em> to perform the bedikah<\/em> on his behalf. Preferably, the shaliach<\/em> should either check his own house first and have in mind the onen<\/em>\u2019s house while making his berachah<\/em>, or hear the berachah<\/em> from someone else who is performing a bedikah<\/em> nearby, before inspecting the onen\u2019s<\/em> The shaliach<\/em> himself may not recite a berachah<\/em> on this bedikah<\/em>. If an onen<\/em> cannot find a shaliach<\/em>, then he must perform the bedikah<\/em> himself, but his son or wife should recite the berachah<\/em> on his behalf.[33]<\/a><\/li>\n<\/ol>\n

                The Custom of Hiding Ten Pieces of Bread<\/strong><\/p>\n

                  \n
                1. It is customary to place ten pieces of bread throughout the house before bedikat chametz<\/em>.[34]<\/a> There are various reasons given for this custom:\n
                    \n
                  1. Since the house was cleaned before the bedikah<\/em>, the berachah<\/em> may be considered a berachah<\/em> levatalah<\/em> if one were to search without finding any bread.[35]<\/a><\/li>\n
                  2. If one performs a bedikah<\/em> without finding chametz<\/em>, one might forget to nullify one\u2019s chametz<\/em>, since there will not be any chametz <\/em>to burn.[36]<\/a><\/li>\n
                  3. If one is aware that chametz<\/em> was placed throughout the house, he will try to perform a more meticulous bedikah<\/em>.[37]<\/a><\/li>\n
                  4. Kabbalistic reasons.[38]<\/a><\/li>\n<\/ol>\n<\/li>\n
                  5. The pieces should not be larger than a kezayit<\/em> (preferably not even larger than 18 grams[39]<\/a>), so that if a person fails to find one of the pieces, there will not be a kezayit<\/em> of chametz<\/em> remaining in the house, and this way, the bittul chametz<\/em> will nullify that piece.[40]<\/a> However, when all ten pieces are combined, they should equal a kezayit<\/em>.[41]<\/a><\/li>\n
                  6. One should wrap the ten pieces to ensure that no crumbs are left after the chametz<\/em> is removed.[42]<\/a><\/li>\n
                  7. When placing the pieces around the house, one should place them in rooms in which one must perform a bedikah<\/em>, and not in places where one never brings in chametz<\/em>.[43]<\/a><\/li>\n
                  8. Someone who is alone without anyone else to hide the ten pieces of bread should distribute the pieces himself.[44]<\/a><\/li>\n
                  9. One does not need to distribute the ten pieces if he is checking his home before the night of the fourteenth of Nissan.[45]<\/a> However, it is praiseworthy to do so if one can.[46]<\/a><\/li>\n
                  10. Even one who does not have ten pieces of bread to hide may recite the berachah<\/em> for bedikat<\/em> chametz<\/em>.[47]<\/a><\/li>\n
                  11. Some people have the custom to bring along a utensil in which to put the chametz<\/em> while performing the bedikah<\/em>.[48]<\/a> Some even have the custom to put salt in this utensil and carry around a knife, for Kabbalistic reasons.[49]<\/a><\/li>\n
                  12. One who did not find all ten pieces of bread may rely on the bittul chametz<\/em> that he will perform after the bedikah<\/em>, and he does not have to search the entire house again until he finds them (provided that they are less than a kezayit<\/em>).[50]<\/a> However, it is advisable to write down where all the pieces are to avoid this issue.[51]<\/a><\/li>\n
                  13. Even though the house may have already been thoroughly cleaned, the bedikah<\/em> should not be performed in a hasty manner, as if the sole purpose is only to find the ten pieces of bread. Rather, one\u2019s main goal should be to check the house scrupulously and carefully to ascertain that there is no chametz<\/em> in one\u2019s home.[52]<\/a><\/li>\n<\/ol>\n

                    The Type of Light That One May Use for the Bedikah<\/strong><\/p>\n

                      \n
                    1. The bedikah<\/em> must be performed by the light of a candle.[53]<\/a><\/li>\n
                    2. For Kabbalistic reasons it is proper to use a candle that is made of beeswax.[54]<\/a><\/li>\n
                    3. The candle used for bedikah<\/em> must have only one wick; a multi-wicked candle or oil lamp may not be used.[55]<\/a><\/li>\n
                    4. If one used a multi-wicked candle for the bedikah<\/em>, one must perform the bedikah<\/em> again with a regular candle,[56]<\/a> but a new berachah<\/em> should not be recited.[57]<\/a><\/li>\n
                    5. One may use a flashlight when performing bedikat chametz<\/em>.[58]<\/a> However, it is ideal to begin the bedikah<\/em> with a candle and switch to a flashlight after checking a few spots.[59]<\/a><\/li>\n
                    6. Although the bedikah<\/em> must be performed with a candle, it is not necessary to turn off the lights in one\u2019s home, and it is even preferable to leave them on.[60]<\/a><\/li>\n<\/ol>\n

                      Areas Where One Is Required to Perform Bedikat Chametz<\/strong><\/p>\n

                        \n
                      1. Bedikat chametz<\/em> must be performed in any place where chametz<\/em> may have possibly been brought during the year.[61]<\/a><\/li>\n
                      2. Bedikat chametz<\/em> must be performed in any rooms or closets that one may have entered during the course of a meal.[62]<\/a> In homes with small children, any place that a child can reach must be checked.[63]<\/a><\/li>\n
                      3. Even though one does not generally bring chametz<\/em> into the bathroom, if one has children who might have entered the bathroom with chametz<\/em> in their hands, he must search the bathroom as well.[64]<\/a><\/li>\n
                      4. Areas that are difficult to reach generally only need to be inspected as far as one\u2019s hand can reach. If the area can be exposed, then one is obligated to check that area entirely.[65]<\/a><\/li>\n
                      5. Bedikat chametz<\/em> is required in a yard or porch if an animal or bird cannot enter it, since one cannot assume that the food has been eaten.[66]<\/a><\/li>\n
                      6. A resident of an apartment building should perform bedikat chametz<\/em> in the hallway outside of his apartment.[67]<\/a><\/li>\n
                      7. One who owns a store or a locker or has an office outside of his home must perform bedikat chametz<\/em> in those areas. This bedikah<\/em> should be performed after the bedikah<\/em> in one\u2019s home, without reciting an additional berachah<\/em>. The bedikah<\/em> on these places may be satisfied by performing the bedikah<\/em> on the night of the thirteenth of Nissan, or by selling the areas to a non-Jew, which exempt those areas from the requirement of bedikat<\/em> chametz<\/em>.[68]<\/a><\/li>\n
                      8. Bedikat chametz<\/em> must also be performed in one\u2019s car. Therefore, when reciting the berachah<\/em> in one\u2019s home, one should also have his car in mind, and then inspect it after inspecting his house.[69]<\/a><\/li>\n
                      9. One does not have to search through his books for chametz<\/em>.[70]<\/a><\/li>\n
                      10. One is obligated to clean out the pockets and cuffs of garments, especially those of children. It is not sufficient merely to launder the garment or shake out the pockets; one must actually check to verify that there is no chametz<\/em>. If it is impractical to check all of one\u2019s garments on the night of the fourteenth, one may perform this search earlier in the month on any clothing that will not be worn until Pesach.[71]<\/a><\/li>\n
                      11. Bedikat chametz<\/em> is not required in a room or an area that one will be selling to a non-Jew for Pesach, even if there is known chametz<\/em>[72]<\/a><\/li>\n
                      12. If one owns an empty home, he does not have to perform a bedikah<\/em> in it every year. He must only perform a bedikah<\/em> once, and as long as he did not enter the home throughout the year, he does not have to perform another bedikah<\/em> before the next Pesach.[73]<\/a><\/li>\n
                      13. Bedikat chametz<\/em> is required in a synagogue and bet hamidrash<\/em>.[74]<\/a> It should be performed by the gabbai<\/em> of the synagogue on the night of the fourteenth of Nissan, using a candle and without a berachah<\/em>[75]<\/a> Instead, the gabbai<\/em> should have the bedikah<\/em> in the synagogue in mind while he recites the berachah<\/em> on the bedikah<\/em> in his home.[76]<\/a><\/li>\n<\/ol>\n

                        Checking after a Child Entered a Checked Room with Chametz in His Hand<\/strong><\/p>\n

                          \n
                        1. If a child carried chametz<\/em> around the house after bedikat chametz<\/em> was performed, the following must be done:\n
                            \n
                          1. If only crumbs are found, there is no need to repeat the bedikah<\/em>, since one can assume that the child consumed the rest of the chametz<\/em>.[77]<\/a><\/li>\n
                          2. If no crumbs were found, the bedikah<\/em> must be repeated in every room that the child may have entered, since he may have hidden the chametz<\/em>.[78]<\/a><\/li>\n
                          3. If the child has already reached the age of chinuch<\/em>, and he claimed that he ate the food without leaving any behind, he may be believed and no further bedikah<\/em> is required.[79]<\/a><\/li>\n<\/ol>\n<\/li>\n<\/ol>\n

                            <\/a><\/a><\/a>Bittul Chametz<\/h2>\n
                              \n
                            1. When one has completed bedikat chametz<\/em>, he must recite the text for bittul chametz<\/em>, the renunciation of ownership over chametz<\/em>. Given the possibility that there is still some chametz<\/em> in one\u2019s possession that he did not discover during his search, one must recite the bittul<\/em> and renounce ownership over any remaining chametz <\/em>so as to avoid violating the prohibition of owning chametz<\/em> during Pesach.[80]<\/a> This declaration is customarily recited in Aramaic, and is read as follows:<\/li>\n<\/ol>\n

                              \u05db\u05bc\u05b8\u05dc \u05d7\u05b2\u05de\u05b4\u05d9\u05e8\u05b8\u05d0 \u05d3\u05b0\u05d0\u05b4\u05d9\u05db\u05bc\u05b8\u05d0 \u05d1\u05b4\u05e8\u05b0\u05e9\u05c1\u05d5\u05bc\u05ea\u05b4\u05d9, \u05d3\u05bc\u05b0\u05dc\u05b8\u05d0 \u05d7\u05b2\u05d6\u05b4\u05d9\u05ea\u05b5\u05d9\u05d4\u05bc \u05d5\u05bc\u05d3\u05b0\u05dc\u05b8\u05d0 \u05d1\u05b4\u05d9\u05e2\u05b7\u05e8\u05b0\u05ea\u05bc\u05b5\u05d9\u05d4\u05bc \u05dc\u05b4\u05d1\u05b0\u05d8\u05b4\u05d9\u05dc \u05d5\u05b0\u05dc\u05b6\u05d4\u05b1\u05d5\u05b5\u05d9 \u05db\u05bc\u05b0\u05e2\u05b7\u05e4\u05b0\u05e8\u05b8\u05d0 \u05d3\u05b0\u05d0\u05b7\u05e8\u05b0\u05e2\u05b8\u05d0<\/p>\n

                              \u201cAll chametz<\/em> and leavening agents that are in my possession that I did not see and did not burn are hereby nullified and should be like the dust of the earth.\u201d<\/p>\n

                                \n
                              1. One must understand the meaning of all the words of the bittul<\/em>. Someone who does not understand it should recite the translation.[81]<\/a> Nevertheless, one who recited the Aramaic text of the bittul chametz<\/em> without understanding its meaning but understood the basic idea that he is declaring his chametz<\/em> ownerless has fulfilled his obligation.[82]<\/a> However, if one did not understand what was he was declaring at all, or even the concept of what he was reciting, he has not fulfilled his obligation.[83]<\/a><\/li>\n
                              2. The declaration should be recited three times,[84]<\/a> and in one of the three times the person should add the word hefker<\/em> in the final clause \u2014 \u201cvelehevei hefker ke\u2019afra de\u2019ara<\/em> \u2014 it should be ownerless like the dust of the earth.\u201d[85]<\/a><\/li>\n
                              3. Even if a person appoints somebody else to search his home on his behalf, the homeowner should nevertheless declare the bittul<\/em>. Even though he does not personally perform the bedikah<\/em>, it is still his responsibility to recite the bittul<\/em>.[86]<\/a><\/li>\n
                              4. A man who is not home must declare bittul chametz<\/em>, and should not rely on his wife to do it for him.[87]<\/a><\/li>\n
                              5. One may recite the bittul<\/em> wherever he is; even if he is far away from home, he may, and must, still declare the bittul<\/em> in order to renounce ownership over the chametz <\/em>in his possession.[88]<\/a><\/li>\n
                              6. If a person is away and his wife suspects that he may not remember to declare the bittul<\/em>, she may recite the declaration on his behalf, even though he did not commission her to do so. In such a case, she recites, \u201cKol chamira\u2026de’ika be’reshut ba’ali\u2026<\/em> \u2014 All chametz<\/em>\u2026that is in my husband’s possession\u2026\u201d[89]<\/a><\/li>\n
                              7. The bittul<\/em> can be recited even when alone, and one does not need three people to hear the bittul<\/em>.[90]<\/a><\/li>\n
                              8. After one completes the search and recites the bittul<\/em>, he should store all of the chametz<\/em> that he will eat or burn in a safe place for the following morning. It should be kept somewhere high, out of reach of children, and should be covered, such that animals or pets cannot access it, to ensure that it will not be spread around the home.[91]<\/a><\/li>\n<\/ol>\n

                                <\/a><\/a><\/a>One Who Did Not Perform the Bedikah on the Night of the Fourteenth of Nissan<\/h2>\n
                                  \n
                                1. If one already performed a bedikah<\/em> with a candle on the night of the thirteenth of Nissan and did not bring chametz<\/em> into his home since then, he does not have to perform another bedikah<\/em> on the night of the fourteenth.[92]<\/a><\/li>\n
                                2. One should not inspect the entire home before the night of the fourteenth. If one needs to minimize the burden of checking his entire home in one night, he may inspect part of the home before the night of the fourteenth, and leave at least one room unchecked for bedikat chametz<\/em> on the night of the fourteenth.[93]<\/a><\/li>\n
                                3. If bedikat chametz<\/em> was not performed on the night of the fourteenth, it should be performed on the following day, even after the time to burn the chametz<\/em> has passed. If one did not perform the bedikah<\/em> before Pesach, he is required to perform the bedikah<\/em> during Pesach. If he did not recite the bittul<\/em>, he would be required to perform a bedikah<\/em> on Yom Tov<\/em> itself without a candle. Any chametz<\/em> found on Yom Tov<\/em> should be covered, and then burned on Chol HaMoed.[94]<\/a><\/li>\n
                                4. If one did not perform a bedikah<\/em> before Pesach, he should do so after Pesach without a berachah<\/em>. This is required so that one does not derive benefit from any chametz<\/em> that was in his possession over Pesach.[95]<\/a><\/li>\n
                                5. When one is checking during the daytime because he forgot to check the night before, one must still use a candle.[96]<\/a><\/li>\n<\/ol>\n

                                  <\/a><\/a><\/a>One Who Leaves His Home before Pesach<\/h2>\n

                                  Leaving within thirty days of Pesach<\/strong><\/p>\n

                                    \n
                                  1. If a person leaves his home within thirty days of Pesach, even if he has no intention to return until after Pesach, he must perform bedikat chametz<\/em> before he leaves. Since this bedikah<\/em> is not performed on the night of the fourteenth of Nissan, no berachah<\/em> is recited.[97]<\/a><\/li>\n
                                  2. A person may appoint a messenger to perform bedikat chametz<\/em> on the night of the fourteenth.[98]<\/a><\/li>\n
                                  3. Another option for someone who is leaving before Pesach is to sell his home to a non-Jew, which will absolve him from the requirement to perform bedikat chametz<\/em>. However, if one will be traveling to a destination where he will not have to perform bedikat chametz<\/em>, he should search his home before he leaves, even though he will be selling it.[99]<\/a><\/li>\n
                                  4. If the owner of the house will be letting someone else use his home when he is gone, the person who will be using the house is required to perform a bedikah<\/em>, and not the owner.[100]<\/a><\/li>\n
                                  5. One who forgot to perform a bedikah<\/em> on the night before his departure must perform a bedikah<\/em> on the following day.[101]<\/a><\/li>\n
                                  6. If one already left his home where there is more than a kebetzah<\/em> of chametz<\/em>, and then remembered that he did not perform a bedikah<\/em>, he may sell the remaining chametz<\/em> to a non-Jew. If there is less than a kebetzah<\/em> of chametz<\/em> remaining, then his recitation of the bittul chametz<\/em> is sufficient.[102]<\/a><\/li>\n
                                  7. One who is staying in a hotel until the day of the fourteenth of Nissan and will be changing locations before Yom Tov<\/em> does not have to perform bedikat chametz<\/em> on the night of the fourteenth in his hotel room.[103]<\/a><\/li>\n
                                  8. If one will be leaving his home prior to thirty days before Pesach (i.e. before Purim), one is not obligated to perform a bedikah<\/em>, but he must still recite a bittul<\/em>.[104]<\/a><\/li>\n<\/ol>\n

                                    Performing Bedikat Chametz When Away from Home<\/strong><\/p>\n

                                      \n
                                    1. If a person will be spending Pesach away from home and arrived at his destination prior to the night of the fourteenth, he is obligated to perform bedikat chametz<\/em>[105]<\/a><\/li>\n
                                    2. If the key to an apartment is in the tenant\u2019s possession on the thirteenth of Nissan, the tenant is required to perform a bedikah<\/em>.[106]<\/a> This halachah applies even if he has no intention of moving in until after Pesach. In such a situation, both the tenant and the owner should nullify any chametz <\/em>in the apartment.[107]<\/a><\/li>\n
                                    3. A person who rents an apartment from a non-Jew over Pesach must perform a bedikah<\/em>, even if the key was still in the hands of the non-Jew on the night of the fourteenth of Nissan.[108]<\/a><\/li>\n
                                    4. If a person rents a house on the fourteenth by day (or at night, after the bedikah<\/em> could have been performed) and does not know whether a bedikah<\/em> was already performed, he should clarify with the owner or a family member of his. If the owner is out of town or unavailable, one may assume that he performed a bedikah<\/em>, and the new tenant is only required to nullify the chametz<\/em>.[109]<\/a><\/li>\n
                                    5. One who arrived at a hotel on erev<\/em> Pesach <\/em>during the day and will be staying there throughout Pesach must perform bedikat chametz<\/em> in his hotel room (without a berachah<\/em>) even though he already performed one in his home the night before.[110]<\/a><\/li>\n
                                    6. A yeshivah student is obligated to perform bedikat chametz<\/em> in his dorm room without a berachah<\/em>, even if he will not be there during Pesach.[111]<\/a><\/li>\n<\/ol>\n

                                      <\/a><\/a><\/a>Biur Chametz \u2014 Burning the Chametz<\/h2>\n
                                        \n
                                      1. The requirement of biur<\/em> chametz<\/em> is for the chametz<\/em> to be destroyed. This may be accomplished in a number of ways: by burning the chametz<\/em>, crumbling it and releasing it into the wind, or casting it into a body of water,[112]<\/a> which may also be accomplished by either pouring it down a sink drain or flushing it down the toilet.[113]<\/a> Nevertheless, the custom is to burn the chametz<\/em> since some poskim<\/em> maintain that the mitzvah can only be fulfilled through burning.[114]<\/a><\/li>\n
                                      2. The chametz<\/em> should be burned any time before the end of the fifth hour.[115]<\/a><\/li>\n
                                      3. One should preferably burn at least a kezayit<\/em> of chametz<\/em>. Therefore, it is recommended to leave over a kezayit<\/em> from before for biur chametz<\/em>.[116]<\/a><\/li>\n
                                      4. One should not douse the chametz<\/em> with lighter fluid before burning it. However, one may spray the lighter fluid around it so that it may catch fire.[117]<\/a><\/li>\n
                                      5. It is permitted to throw the chametz<\/em> into the fire if one cannot get too close because of the heat. Doing so is not considered being disrespectful to the bread since this is the way that the mitzvah is done.[118]<\/a><\/li>\n
                                      6. Preferably, the chametz<\/em> should not be burned by a non-Jew.[119]<\/a><\/li>\n
                                      7. Even women are obligated in the mitzvah of biur chametz<\/em>.[120]<\/a><\/li>\n
                                      8. After the chametz<\/em> has been burned, one should recite bittul<\/em> chametz<\/em> One should wait until the chametz<\/em> is completely burned, since one immediately loses ownership when reciting it.[121]<\/a><\/li>\n
                                      9. When reciting the bittul<\/em> during the day, one should add:[122]<\/a><\/li>\n<\/ol>\n

                                        \u05d3\u05bc\u05b7\u05d7\u05b2\u05d6\u05b4\u05d9\u05ea\u05b5\u05d9\u05d4\u05bc \u05d5\u05bc\u05d3\u05b0\u05dc\u05b8\u05d0 \u05d7\u05b2\u05d6\u05b4\u05d9\u05ea\u05b5\u05d9\u05d4\u05bc, \u05d3\u05bc\u05b0\u05d1\u05b4\u05d9\u05e2\u05b7\u05e8\u05b0\u05ea\u05bc\u05b5\u05d9\u05d4\u05bc \u05d5\u05bc\u05d3\u05b0\u05dc\u05b8\u05d0 \u05d1\u05bc\u05b4\u05d9\u05e2\u05b7\u05e8\u05b0\u05ea\u05bc\u05b5\u05d9\u05d4\u05bc, \u2026\u05dc\u05b4\u05d1\u05b0\u05d8\u05b4\u05d9\u05dc \u05d5\u05b0\u05dc\u05b6\u05d4\u05b1\u05d5\u05b5\u05d9,<\/p>\n

                                        \u201cWhat I found and what I did not find; what I destroyed and what I did not destroy should be nullified\u2026\u201d<\/p>\n

                                          \n
                                        1. Even someone who is a guest or living in his parents\u2019 home should recite the daytime bittul<\/em>.[123]<\/a><\/li>\n
                                        2. If one has a lot of chametz<\/em> and it is difficult to burn all of it, he may not discard it in the garbage bin on his property. Rather, he should discard the chametz<\/em> in a public garbage bin.[124]<\/a><\/li>\n<\/ol>\n

                                          <\/a><\/a><\/a>If One Found Chametz in His Home on Pesach<\/h2>\n
                                            \n
                                          1. If one found chametz<\/em> in his home on Chol HaMoed, he must remove it from his home and burn it immediately.[125]<\/a><\/li>\n
                                          2. If one found chametz<\/em> on Yom Tov<\/em>, the chametz<\/em> is muktzeh<\/em> and may not be moved. In such a situation, one should place a pot or another object over the chametz<\/em> to cover it until Yom Tov<\/em> is over, and should then burn it.[126]<\/a> One may also instruct a non-Jew to dispose of the chametz<\/em>.[127]<\/a><\/li>\n
                                          3. If one sold all his chametz<\/em> before Pesach to a non-Jew, any chametz<\/em> found in his home on Pesach has the status of a non-Jew\u2019s chametz<\/em> in the home of a Jew, and it should be put with the rest of the chametz<\/em> that one sold to the non-Jew.[128]<\/a><\/li>\n<\/ol>\n

                                            <\/a><\/a><\/a>Chametz on Erev Pesach<\/h2>\n
                                              \n
                                            1. Although the prohibition of eating or benefiting from chametz<\/em> begins at chatzot<\/em>, the Chachamim<\/em> extended this time period to two hours earlier. Therefore, no chametz<\/em> may be eaten after the fourth halachic hour (sha\u2019ot zemaniyot<\/em>) of the day (sof zman achilat chametz<\/em>).[129]<\/a> Likewise, it is prohibited to receive any benefit from chametz<\/em> after the end of the fifth hour (sof zman biur chametz<\/em>).[130]<\/a><\/li>\n
                                            2. Bittul<\/em> chametz<\/em> must be performed before the sixth hour of the day for it to be effective.[131]<\/a><\/li>\n
                                            3. Once one reaches the time when it is prohibited to benefit from chametz<\/em>, one may not even benefit from a non-Jew\u2019s chametz<\/em>.[132]<\/a><\/li>\n
                                            4. One should brush his teeth before the final time when one may eat chametz<\/em> on erev<\/em> Pesach<\/em> so that one will not have chametz<\/em> stuck between one\u2019s teeth.[133]<\/a><\/li>\n<\/ol>\n

                                              [1]<\/a>. Shulchan Aruch<\/em> 433:11.<\/p>\n

                                              [2]<\/a>. Rama<\/em> 433:11. See Mishnah Berurah<\/em> 433:46, which explains that this is required because without this cleaning, a proper bedikah<\/em> cannot be performed. This thorough cleaning, though, is generally done before the evening of the fourteenth of Nissan so that one may perform the bedikah<\/em> properly.<\/p>\n

                                              Peleh Yoetz, Chametz<\/em>, says that anyone who is particular to not have any chametz in his home throughout Pesach is guaranteed to not sin throughout the year. This is also brought by Moed LeChol Chai<\/em> 2:4; Kaf HaChayim<\/em> 447:2; Pesach BeTzion<\/em>, p. 152. See also Maor Yisrael,<\/em> vol. 1, p. 74; Mishneh Halachot<\/em>, vol. 15, 158:13.<\/p>\n

                                              [3]<\/a>. Shulchan Aruch<\/em> 431:1.<\/p>\n

                                              [4]<\/a>. Mishnah Berurah<\/em> 431:2.<\/p>\n

                                              [5]<\/a>. Shulchan Aruch<\/em> 431:1; Taz<\/em> 431:1; Machazik Berachah<\/em> 431:1; Mishnah Berurah<\/em> 431:1; Ben Ish Chai<\/em>, Tzav<\/em> 1:1; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 33. This is unlike the view of Magen Avraham<\/em> 431:1, which states that the bedikah<\/em> may even be performed before tzet hakochavim<\/em>.<\/p>\n

                                              [6]<\/a>. See Mishnah Berurah<\/em> 431:8; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 44; and Maor Yisrael<\/em>, Pesachim<\/em> 4a, which state that even if the time for bedikat chametz<\/em> has arrived, one should pray Arvit<\/em> first, and only afterwards perform the bedikah<\/em>. However, one should appoint a friend to remind him to perform the bedikah<\/em> immediately after he has finished praying Arvit<\/em>. See also Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 307.<\/p>\n

                                              [7]<\/a>. See Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 33. See also Halichot Shlomo<\/em>, Pesach<\/em>, p. 109, which states that one who generally waits for the time of Rabbenu Tam<\/em> on motzaei<\/em> Shabbat<\/em> should also wait for the time of Rabbenu Tam<\/em> when it comes to performing bedikat<\/em> chametz<\/em>.<\/p>\n

                                              [8]<\/a>. Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 33; Maor Yisrael<\/em>, Megillah<\/em> 21a.<\/p>\n

                                              [9]<\/a>. Shulchan Aruch<\/em> 431:2; Mishnah Berurah<\/em> 431:5; Kaf HaChayim<\/em> 431:11.<\/p>\n

                                              [10]<\/a>. Magen Avraham<\/em> 431:8; Kaf HaChayim<\/em> 431:22.<\/p>\n

                                              [11]<\/a>. Biur Halachah<\/em>, \u201cVeLo Yochal<\/em>\u201d; Mishnah Berurah<\/em> 431:6.<\/p>\n

                                              [12]<\/a>. Shulchan Aruch<\/em> 431:2; Mishnah Berurah<\/em> 431:6; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 41.<\/p>\n

                                              [13]<\/a>. Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 292; BaTzel HaChochmah<\/em> 4:60.<\/p>\n

                                              [14]<\/a>. Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 293.<\/p>\n

                                              [15]<\/a>. Shulchan Aruch<\/em> 431:2; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 42; Maor Yisrael<\/em>, Pesachim<\/em> 4a; Yechaveh Daat<\/em> 2:59; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 298. Pesach BeTzion<\/em>, p. 63, says that it is permitted to read short halachot before the bedikah since they are not in-depth one will not become distracted from performing the mitzvah at the right time.<\/p>\n

                                              [16]<\/a>. Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 301, in the footnotes; Nitei Gavriel<\/em>, Pesach<\/em>, p. 92.<\/p>\n

                                              [17]<\/a>. Be\u2019er Hetev<\/em> 431:4; Mishnah Berurah<\/em> 431:7; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 43; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, pp. 286 & 301. Engaging in an in-depth class is prohibited since it requires deep involvement. We are concerned that such deep involvement in learning may lead one to forget to perform the bedikah<\/em> even after returning home. See also Ohr LeTzion<\/em>, vol. 3, 7:1, which states that if possible, one should start the class a little earlier or later so that everyone may perform the bedikah<\/em> on time. However, Chazon Ovadia<\/em> states that one should not do so if it will affect the class\u2019s attendance.<\/p>\n

                                              [18]<\/a>. Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 42, footnote 18, in the name of Ohr LaPe\u2019ero<\/em>.<\/p>\n

                                              [19]<\/a>. Shulchan Aruch<\/em> 431:2; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 295.<\/p>\n

                                              [20]<\/a>. Mishnah Berurah<\/em> 432:2 in the name of the Maharshal<\/em>; Shulchan Aruch<\/em> HaRav<\/em> 432:12; Chemdat Yamim<\/em>, vol. 3, p. 16; Ben Ish Chai<\/em>, Tzav<\/em> 1:1; Lashon Chachamim<\/em> 1:43; Kaf HaChayim<\/em> 432:2. However, Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, pages 248 and 366 states that this is only customary and not obligatory. Pesach BeTzion,<\/em> p. 70, states that his father, Rabbi Salman Mutzafi, would immerse in a mikveh before performing the bedikah<\/em>.<\/p>\n

                                              [21]<\/a>. Shulchan Aruch<\/em> 432:1.<\/p>\n

                                              [22]<\/a>. Most poskim<\/em> explain that a SheHecheyanu<\/em> is not required for bedikat chametz<\/em> because the whole bedikah<\/em> itself is only a preparation for Pesach, in which we recite a SheHecheyanu<\/em> during Kiddush. However, since some poskim<\/em>, such as the author of Pri Chadash<\/em>, write that one should recite SheHecheyanu<\/em> on bedikat chametz<\/em>, Ben Ish Chai<\/em>, Tzav<\/em> 1:5 states that one should recite a SheHecheyanu<\/em> on a new fruit with the mitzvah of performing the bedikah<\/em> in mind. See also Ohr LeTzion<\/em> vol. 3, 7:4; Maor Yisrael<\/em>, Pesachim<\/em> 121b; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 45; and Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 350; Igrot HaRishon LeTzion<\/em>, vol. 3, p. 29.<\/p>\n

                                              [23]<\/a>. Rama<\/em> \u00a71. Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 348 says that one may no longer recite the berachah<\/em> once he has already finished performing the bedikah<\/em>. Instead, he should recite the berachah<\/em> during biur chametz<\/em> without Hashem\u2019s Name.<\/p>\n

                                              [24]<\/a>. Shulchan Aruch<\/em> 432:2. Kaf HaChayim<\/em> 432:22 points out that one should have the other building(s) in which he will be performing the bedikah<\/em> in mind when reciting the berachah<\/em>.<\/p>\n

                                              [25]<\/a>. See Shulchan Aruch<\/em> 432:1; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 44; and Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 340.<\/p>\n

                                              [26]<\/a>. Shulchan Aruch<\/em> 432:1; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 44; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 340. See also Shulchan Aruch<\/em> HaRav<\/em> 432:7, which states that one may not even speak about Torah subjects while performing the bedikah<\/em>. Ohr LeTzion<\/em>, vol. 3, 7:5 says that one should not do actions or chores that do not pertain to the performance of the bedikah<\/em>.<\/p>\n

                                              [27]<\/a>. Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 45; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 345. Even though Ohr LeTzion<\/em>, vol. 3, 7:5 states that one should wait until the end of bedikat chametz<\/em> to recite Asher Yatzar<\/em>, Chazon Ovadia<\/em> states that it is better to recite Asher Yatzar<\/em> immediately because one might forget to recite it after the bedikah<\/em>.<\/p>\n

                                              [28]<\/a>. Mishnah Berurah<\/em> 432:8.<\/p>\n

                                              [29]<\/a>. Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 357.<\/p>\n

                                              [30]<\/a>. Shulchan Aruch<\/em> 432:2; Mishnah Berurah<\/em> 432:8.<\/p>\n

                                              [31]<\/a>. Chayei Adam<\/em> 119:20; Shulchan Aruch<\/em> HaRav<\/em> 432:8; Mishnah Berurah<\/em> 432:11; Kaf HaChayim<\/em> 432:25; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 48; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 356.<\/p>\n

                                              [32]<\/a>. Mishnah Berurah<\/em> 432:10; Rabbi Yitzchak Chai Tayib, Erech HaShulchan<\/em> 432:4; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 49.<\/p>\n

                                              [33]<\/a>. Chazon Ovadia<\/em>, Avelut<\/em>, vol. 1, p. 181; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 309. See also Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 459, which says that an onen<\/em> must also recite the bittul<\/em> chametz<\/em> on the night and day of the fourteenth of Nissan.<\/p>\n

                                              [34]<\/a>. Rama<\/em> 432:2. See also Be\u2019er Hetev<\/em> 432:8 and Mishnah Berurah<\/em> 432:13, which mention this custom in the name of the Arizal.<\/p>\n

                                              [35]<\/a>. Rama<\/em> 432:2. See also Yechaveh Daat<\/em> 5:31; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 36; Halichot Olam<\/em>, vol. 1, p. 279; Yabia Omer<\/em>, vol.9, 88:12; ibid. 92:2; and Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 358.<\/p>\n

                                              [36]<\/a>. Mahariyu<\/em> \u00a7193; Chok Yaakov<\/em> 432:14.<\/p>\n

                                              [37]<\/a>. Chok Yaakov<\/em> 432:14; Kaf HaChayim<\/em> 432:31. See also Hilchot Chag BeChag<\/em>, Pesach<\/em>, p. 64, which discusses this custom at length.<\/p>\n

                                              [38]<\/a>. Pri Etz Chayim<\/em>, shaar<\/em> 25, end of ch. 5; Moreh BaEtzba <\/em>7:200.<\/p>\n

                                              [39]<\/a>. Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 358.<\/p>\n

                                              [40]<\/a>. Machazik Berachah<\/em> 432:9; Shaarei Teshuvah<\/em> 432:3; Ohr LeTzion<\/em>, vol. 3, 7:6; Chazon Ovadia,<\/em> Pesach<\/em> \u00a71, p. 36; Yalkut Yosef,<\/em> Pesach<\/em>, vol. 1, p. 358.<\/p>\n

                                              [41]<\/a>. Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 38, footnote 9.<\/p>\n

                                              [42]<\/a>. Ibid., p. 36; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 358; Ohr LeTzion<\/em>, vol. 3, 7:6. See also Mishnah Berurah<\/em> \u00a712, which says that the chametz<\/em> should be hard so that it should not leave crumbs. One should also not leave the pieces in a place where an animal or child will find them and place them in a different spot.<\/p>\n

                                              [43]<\/a>. Ohr LeTzion<\/em>, vol.3, 7:6.<\/p>\n

                                              [44]<\/a>. Ashrei HaIsh<\/em>, vol.3, 54:21; Orchot Rabbenu<\/em>, vol. 2, p. 2.<\/p>\n

                                              [45]<\/a>. Minchat Yitzchak<\/em> 8:35; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 531.<\/p>\n

                                              [46]<\/a>. Rabbi Yosef Shalom Elyashiv writes in Kovetz Teshuvot<\/em> 3:79, and as brought in Ashrei HaIsh<\/em> vol. 3, 54:20, that according to the Chok Yaakov<\/em>, which explains that the reason for placing the ten pieces of bread is to stimulate one to perform a better bedikah<\/em>, even one who is performing a bedikah<\/em> before the night of the fourteenth of Nissan should place ten pieces of bread. Furthermore, the Kabbalistic reasons for placing the ten pieces of bread also apply in such a situation.<\/p>\n

                                              [47]<\/a>. Rama<\/em> 432:2; Birkei Yosef<\/em> 432:5.<\/p>\n

                                              [48]<\/a>. Seder HaYom<\/em>, Seder Biur Chametz<\/em>; Aruch HaShulchan<\/em> 432:2; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 51; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 365.<\/p>\n

                                              [49]<\/a>. Ben Ish Chai<\/em>, Tzav<\/em> 1:6; Pesach BeTzion<\/em>, p. 73.<\/p>\n

                                              [50]<\/a>. Shaarei Teshuvah<\/em> 432:3; Machazik Berachah<\/em> 432:9; Ohr LeTzion<\/em>, vol. 3, 7:17; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 38; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 363.<\/p>\n

                                              [51]<\/a>. Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 363.<\/p>\n

                                              [52]<\/a>. Kitzur Shulchan Aruch<\/em> 111:68.<\/p>\n

                                              [53]<\/a>. Shulchan Aruch<\/em> 433:1.<\/p>\n

                                              [54]<\/a> Seder HaYom<\/em>; Shelah, Pesachim, Ner Mitzvah<\/em> 23; Pesach BeTzion<\/em>, p. 71.<\/p>\n

                                              [55]<\/a>. Shulchan Aruch<\/em> 433:3. See also Kaf HaChayim<\/em> 433:18 and Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 38, which point out that if the candle has two wicks that are intertwined within one candle, it is not considered a prohibited torch for bedikat chametz<\/em>. However, if the two wicks are separated and only the flames are connected, one may not use it for bedikat chametz<\/em>. See also Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 369.<\/p>\n

                                              [56]<\/a>. Magen Avraham<\/em> 433:5; Birkei Yosef<\/em> 433:6; Shulchan Aruch<\/em> HaRav<\/em> 433:9; Chayei Adam<\/em> 119:8; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 38.<\/p>\n

                                              [57]<\/a>. Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 38.<\/p>\n

                                              [58]<\/a>. See Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 38 and Yabia Omer<\/em> 4:40, which state that one may use a flashlight if he does not have a a candle with one wick; one may even recite a berachah<\/em> when using a flashlight. See more on this subject in Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 371; Shalmei Moed<\/em>, p. 312; and Halichot Shlomo<\/em>, Pesach<\/em>, p. 110. Rivevot Ephraim <\/em>3:59 states in the name of Rabbi Moshe Feinstein that there are even times when it is better to check with a flashlight, since a flashlight can search places where one would be afraid to search with a candle, such as under a bed. See also Shevet HaLevi<\/em> 1:131, which states a similar halachah.<\/p>\n

                                              [59]<\/a>. This is to satisfy all views, such as Ohr LeTzion<\/em>, vol. 3, 7:8, which says that one may not recite a berachah<\/em> on a flashlight, and one should specifically only use a candle. Furthermore, according to Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 38, it seems that one may only use a flashlight when one does not have a candle, or cannot search a certain area with a candle.<\/p>\n

                                              [60]<\/a>. Halichot Shlomo<\/em>, ch. 5, p. 110, in footnote 57; Shalmei Moed<\/em>, p. 312; Mishneh Halachot<\/em> 15:9; Shevet HaLevi<\/em> 1:136; Ohr LeTzion<\/em>, vol. 3, 7:7; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 40; Yabia Omer<\/em>, vol. 9, 101:4; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 384. See also Ashrei HaIsh<\/em>, vol. 3, 54:22.<\/p>\n

                                              [61]<\/a>. Shulchan Aruch<\/em> 433:3. See also Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 378.<\/p>\n

                                              [62]<\/a>. Shulchan Aruch<\/em> 433:3.<\/p>\n

                                              [63]<\/a>. Mishnah Berurah<\/em> 433:19; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 242.<\/p>\n

                                              [64]<\/a>. Ohr LeTzion<\/em>, vol. 3, 7:9.<\/p>\n

                                              [65]<\/a>. Shulchan Aruch<\/em> 433:4.<\/p>\n

                                              [66]<\/a>. Ashrei HaIsh<\/em>, vol. 3, 54:4.<\/p>\n

                                              [67]<\/a>. Ohr LeTzion<\/em>, vol. 3, 7:12; Ashrei HaIsh<\/em>, vol. 3, 54:2; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 244.<\/p>\n

                                              [68]<\/a>. Ohr LeTzion<\/em>, vol. 3, 7:14. See also Halichot Shlomo<\/em>, p. 101 and Ashrei HaIsh<\/em>, vol. 3, 54:9, which state that one should also check his shtender<\/em> or locker in the local synagogue.<\/p>\n

                                              [69]<\/a>. Yechaveh Daat<\/em> 1:5; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 52; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 385; Ohr LeTzion<\/em>, vol. 3, 7:9. Practically speaking, it is easier to check one\u2019s car with a flashlight.<\/p>\n

                                              [70]<\/a>. This is unlike the view of Chazon Ish<\/em> 116:13 & 18, which says that one must search through his books to find crumbs. See also Mishneh Halachot<\/em> 7:64. However, most poskim<\/em> do not agree with this. See Ohr LeTzion<\/em> 1:32; ibid., vol. 3, 7:10; Yabia Omer<\/em> 7:43; Maor Yisrael<\/em> on Pesachim<\/em> 45b; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 35; and Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 394. However, Ohr LeTzion<\/em> points out that books that one regularly brings to the table while eating, such as for Birkat HaMazon<\/em>, should be cleaned, since some chametz<\/em> that might have remained in or on the book can fall into the food one will eat on Pesach. See also Ashrei HaIsh<\/em>, vol. 3, 54:6.<\/p>\n

                                              [71]<\/a>. Rama \u00a711; Shulchan Aruch<\/em> HaRav<\/em> \u00a742; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 33, footnote 2; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, pages 233 & 250; Ohr LeTzion<\/em>, vol. 3, 7:11.<\/p>\n

                                              [72]<\/a>. Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 51, in the name of the Eshel Avraham<\/em> of Butchatch and Chatam Sofer<\/em>, O<\/em>.C<\/em>. 131; Ohr LeTzion<\/em>, vol. 3, 7:9; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 392.<\/p>\n

                                              [73]<\/a>. Ohr LeTzion<\/em>, vol. 3, 7:15, end of footnote.<\/p>\n

                                              [74]<\/a>. Shulchan Aruch<\/em> 433:10.<\/p>\n

                                              [75]<\/a>. Mishnah Berurah<\/em> 433:43.<\/p>\n

                                              [76]<\/a>. Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 49; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 387.<\/p>\n

                                              [77]<\/a>. Shulchan Aruch<\/em> 438:1. See also Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 580.<\/p>\n

                                              [78]<\/a>. Mishnah Berurah<\/em> 438:7.<\/p>\n

                                              [79]<\/a>. Mishnah Berurah<\/em> 438:7<\/p>\n

                                              [80]<\/a>. Shulchan Aruch<\/em> 434:2.<\/p>\n

                                              [81]<\/a>. Rama<\/em> 434:2; Kaf HaChayim<\/em> 434:36. See also Elya Rabba<\/em> 434:7 quoting Seder HaYom<\/em> who says that the bittul<\/em> is recited specifically in Aramaic in order to show honor to the bread.<\/p>\n

                                              [82]<\/a>. Mishnah Berurah<\/em> 434:9. This also seems to be the view of Ben Ish Chai<\/em>, Tzav<\/em> 1:7. See also Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1 p. 445.<\/p>\n

                                              [83]<\/a>. Magen Avraham<\/em> 434:6; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 55.<\/p>\n

                                              [84]<\/a>. Moreh BaEtzba<\/em> \u00a7203; Ben Ish Chai<\/em>, Tzav<\/em> 1:7; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 54; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 448.<\/p>\n

                                              [85]<\/a>. See Mishnah Berurah<\/em> 434:8, which states that one should do so every time of his recitation. However, Ohr LeTzion<\/em>, vol. 3, 7:16 and Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 55 state that it is sufficients to only recite the word hefker<\/em> during one of the three times that he recites the declaration. See also Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, pages 437 & 448.<\/p>\n

                                              [86]<\/a>. Mishnah Berurah<\/em> 434:17; Shulchan Aruch<\/em> HaRav<\/em> 434:15; Chayei Adam<\/em> 119:25.<\/p>\n

                                              [87]<\/a>. Mishnah Berurah<\/em> 434:18.<\/p>\n

                                              [88]<\/a>. Mishnah Berurah<\/em> 434:17; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 56.<\/p>\n

                                              [89]<\/a>. Mishnah Berurah<\/em> 434:8; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 57.<\/p>\n

                                              [90]<\/a> Tosafot, Pesachim<\/em> 4b \u201cMedi\u2019orata<\/em>.\u201d<\/p>\n

                                              [91]<\/a>. Shulchan Aruch<\/em> 434:1; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 57.<\/p>\n

                                              [92]<\/a>. The Bach<\/em> and the Levush<\/em> 435:11 are of the view that one is still obligated to perform another bedikah<\/em> on the night of the fourteenth. However, Chok Yaakov<\/em> 433:23; Mekor Chayim<\/em> 433:15 of the Chavot Yair, Mishnah Berurah<\/em> 433:45; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 40; and Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 509 state that another bedikah<\/em> is not required. Nevertheless, the Mishnah Berurah<\/em> 433:1 and Kaf HaChayim<\/em> 433:82 state that one should perform another bedikah<\/em> on the night of the fourteenth without a berachah<\/em>.<\/p>\n

                                              [93]<\/a>. See Ohr LeTzion<\/em>, vol. 3, 7:15.<\/p>\n

                                              [94]<\/a>. Shulchan Aruch<\/em> 435:1; Mishnah Berurah<\/em> 435:3; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 513.<\/p>\n

                                              [95]<\/a>. Shulchan Aruch<\/em> 435:1. However, one who sold all his chametz<\/em> before Pesach is not required to perform a bedikah<\/em> after Pesach.<\/p>\n

                                              [96]<\/a>. Shulchan Aruch<\/em> 433:2; Mishnah Berurah<\/em> 435:4.<\/p>\n

                                              [97]<\/a>. Shulchan Aruch<\/em> 436:1\u20132. Mishnah Berurah<\/em> 436:3 and Ohr LeTzion<\/em>, vol. 3, 7:18 state that if someone will be left in the house, such as one\u2019s children or spouse, then it is better that they perform the bedikah<\/em> on his behalf on the night of the fourteenth. See also Shevet HaLevi<\/em>, vol. 9, 118:2 and Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 521.<\/p>\n

                                              [98]<\/a>. Mishnah Berurah<\/em> 436:1.<\/p>\n

                                              [99]<\/a>. Shulchan Aruch<\/em> 436:3; Mishnah Berurah<\/em> 436:27. Ohr LeTzion<\/em>, vol. 3, 7:19 says that one should leave one room that he will not be selling and perform a bedikah<\/em> there. See also Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 526.<\/p>\n

                                              [100]<\/a>. Mishnah Berurah<\/em> 436:29.<\/p>\n

                                              [101]<\/a>. Similar to the halachah stated in Shulchan Aruch<\/em>, O<\/em>.C<\/em>. 435:1 that if one did not perform a bedikah<\/em> on the night of the fourteenth, he must perform it in the daytime, and since, in this case, one is obligated to perform a bedikah<\/em>, he must fulfill that obligation even if he may only do so during the daytime.<\/p>\n

                                              [102]<\/a>. Kaf HaChayim<\/em> 436:21; Biur Halachah<\/em>, \u201cZakuk<\/em>.\u201d<\/p>\n

                                              [103]<\/a>. Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 533.<\/p>\n

                                              [104]<\/a>. Shulchan Aruch<\/em> 436:1.<\/p>\n

                                              [105]<\/a>. Shulchan Aruch<\/em> 437:1.<\/p>\n

                                              [106]<\/a>. Shulchan Aruch<\/em> 437:1.<\/p>\n

                                              [107]<\/a>. Mishnah Berurah<\/em> 437:6.<\/p>\n

                                              [108]<\/a>. Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 542.<\/p>\n

                                              [109]<\/a>. Shulchan Aruch<\/em> 437:2. Obviously, this is assuming that the landlord is an observant Jew and there is a likelihood that he actually performed a bedikah<\/em> before leaving. See Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 553, which points out that if the owner is not Torah observant, he may not be believed that he did a proper bedikah<\/em>.<\/p>\n

                                              [110]<\/a>. Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 566.<\/p>\n

                                              [111]<\/a>. See Teshuvot VeHanhagot<\/em> 1:287; Shalmei Moed<\/em>, p. 315; and Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 572.<\/p>\n

                                              [112]<\/a>. Shulchan Aruch<\/em> 445:1.<\/p>\n

                                              [113]<\/a>. Mishnah Berurah<\/em> 445:5. However, Yaskil Avdi<\/em>, vol. 8, 20:10 states that one should preferably not do so since it is degrading.<\/p>\n

                                              [114]<\/a>. Rama <\/em>445:1. See also Pesach BeTzion, p. 142, who states that for Kabbalistic reasons, one should specifically burn the chametz.<\/p>\n

                                              [115]<\/a>. Ibid. This is the proper time for the mitzvah. However, the Mishnah Berurah<\/em> 445:6 adds that if one found chametz<\/em> after the fifth hour, one must also burn it even though it should have been burned already.<\/p>\n

                                              [116]<\/a>. Mishnah Berurah<\/em> 445:10; Ohr LeTzion<\/em>, vol. 3, 7:22.<\/p>\n

                                              [117]<\/a>. Ohr LeTzion<\/em>, vol. 3, 7:22. See also Be\u2019er Moshe<\/em> 5:122 and Halichot Shlomo<\/em>, Pesach<\/em>, p. 139.<\/p>\n

                                              [118]<\/a> Igrot HaRishon LeTzion<\/em>, vol. 3, p. 31.<\/p>\n

                                              [119]<\/a>. See Hagahot Rabbi Akiva Eiger<\/em> on Magen Avraham<\/em> 446:2, in the name of the Shelah<\/em>. See also Avnei Nezer<\/em>, O<\/em>.C<\/em>. 341:9. Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 560 says that Chacham Ovadia Yosef was not stringent to burn his chametz<\/em> himself, and would send a shaliach<\/em> to burn it on his behalf. However, Haggadah shel Pesach<\/em> Yechaveh Daat<\/em>, p. 29 says that Chacham Ovadia would send a shaliach<\/em> to burn his chametz<\/em> only when he was older. In his younger years, though, he would always personally burn his chametz<\/em>.<\/p>\n

                                              [120]<\/a>. Shaarei Teshuvah<\/em>, beginning of the siman<\/em>, in the name of the Shaagat Aryeh<\/em> \u00a783 & \u00a787.<\/p>\n

                                              [121]<\/a>. Rama<\/em> 434:2.<\/p>\n

                                              [122]<\/a>. Shulchan Aruch<\/em> 434:3. See also Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 455.<\/p>\n

                                              [123]<\/a>. See Mishnah Berurah<\/em> 434:11, which states that the purpose of reciting another bittul<\/em> during the daytime is in case one acquired chametz<\/em> since the nighttime bittul<\/em>. Therefore, it seems that there is no difference if one is actually burning his chametz<\/em>, since there still remains a doubt whether he attained chametz<\/em> since the night before and forgot about it.<\/p>\n

                                              [124]<\/a>. Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 65. See also Minchat Yitzchak<\/em>, vol. 4, 56:1; Halichot Shlomo<\/em>, Pesach<\/em>, p. 195; and Kinyan Torah BaHalachah<\/em> 2:86.<\/p>\n

                                              [125]<\/a>. Shulchan Aruch<\/em> 446:1. Kaf HaChayim<\/em> 435:12 points out that a berachah<\/em> should not be recited when burning the chametz<\/em> on Chol HaMoed.<\/p>\n

                                              [126]<\/a>. Shulchan Aruch<\/em> 446:1.<\/p>\n

                                              [127]<\/a>. Mishnah Berurah<\/em> 446:7. The Mishnah Berurah<\/em> points out that the general custom is to leave a pot over the chametz<\/em> until after Yom Tov <\/em>before burning it, instead of instructing a non-Jew to discard it on Yom Tov<\/em>. However, if one is afraid that his child will come to eat it or spread it around the house, a non-Jew should be called to dispose of the chametz<\/em>.<\/p>\n

                                              [128]<\/a>. Shevet HaLevi<\/em> 9:116; ibid. 308:2. See also Teshuvot VeHanhagot<\/em> 2:229.<\/p>\n

                                              [129]<\/a> See Chazon Ovadia, Pesach<\/em> 1, p. 59 that this time is calculated from alot hashachar<\/em>. See also Igrot HaRishon LeTzion<\/em>, vol. 3, pp. 34-43.<\/p>\n

                                              [130]<\/a>. Shulchan Aruch<\/em> 443:1; Teshuvot HaRishon LeTzion<\/em> 2:67.<\/p>\n

                                              [131]<\/a>. Shulchan Aruch<\/em> 443:2.<\/p>\n

                                              [132]<\/a>. Shulchan Aruch<\/em> 443:2<\/p>\n

                                              [133]<\/a>. Ben Ish Chai<\/em>, Tzav<\/em> 1:8; Yaskil Avdi<\/em> 5:50; Yechaveh Daat<\/em> 1:8; Halichot Olam<\/em>, vol. 1, pages 279\u2013281; Chazon Ovadia<\/em>, Pesach<\/em> \u00a71, p. 63; Yalkut Yosef<\/em>, Pesach<\/em>, vol. 1, p. 415.<\/p>\n","protected":false},"excerpt":{"rendered":"

                                              Bedikat Chametz Reason for Bedikat Chametz Even someone who is certain that his house has been thoroughly cleaned for Pesach is nonetheless obligated to perform bedikat chametz on the night of the fourteenth of Nissan.[1] Before performing bedikat chametz, one customarily already has his home thoroughly cleaned from chametz.[2] The Time for Bedikat Chametz On […]<\/p>\n","protected":false},"author":134111,"featured_media":55554,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[350],"tags":[],"class_list":["post-55551","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-passover"],"yoast_head":"\nHalacha According to the Sephardic Practice: Bedikat Chametz, Biur Chametz, and Chametz on Erev Pesach - Jewish Holidays<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/holidays\/halacha-according-to-the-sephardic-practice-bedikat-chametz-biur-chametz-and-chametz-on-erev-pesach\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Halacha According to the Sephardic Practice: Bedikat Chametz, Biur Chametz, and Chametz on Erev Pesach - 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