The Inner Light of Pesach #2: The Secret Meaning of Bedikah and Bittul2 min read

IN THE BEGINNING of night on the fourteenth of Nissan, we check the places in our property where chametz may have been brought by the light of a candle (or, if one is unable, a flashlight – see Halichos Shlomo vol 1, 5:11 and Piskei Teshuvos 431:2).  Tosafos and other Rishonim explain that while a verbal declaration of ‘bittul’ – a renunciation of interest in, and ownership of, one’s chametz – causes the transgression of “ba’al yeiraeh” to be avoided, the searching for and ensuing physical destruction of the chametz is for the purpose of avoiding potential risks that remain even after bittul such as the possibility of mistakenly consuming chametz that is left around on Pesach or rescinding one’s bittul. Similarly, even after the physical destruction of the chametz, bittul must still be performed as a cautionary measure for chametz that one does not know about and will be left over even after a bedikah. Thus, both Bedikas Chametz and Bittul Chametz must be performed. The Beis Yosef (431) quotes the Ran who holds that merely thinking the text of the bittul (“Kol chamira”) is not enough – one must speak it out.

The Sefas Emes (Shabbos HaGadol, “B’inyan”) reveals the inner dimension of these halachos, seeing them as hinting to important lessons for avodas Hashem.

Of the three primary elements of the human soul, two are most susceptible to spiritual blemish: Nefesh and Ruach. These elements, which are revealed, respectively, in the human capacity for action and speech, are often misused and channeled into negative expression of egoism and disconnect from Hashem. While the third element, Neshama – thought, always retains its connection to holiness, it is possible for one’s actions and speech to become degraded entirely, acting solely as vessels for lowly traits and desires stemming in obsession with the self – the worst kind of chametz. Just as, unlike the humble matzah, chametz blows itself up with great pride and arrogance, it is possible for a Jew to utilize his Nefesh and Ruach for the purposes of self-indulgence instead of the holy mission of faith and elevation for which he was sent to this world. The Sefas Emes teaches that order to rectify these two aspects of speech and thought, the Torah grants us two methods of ridding ourselves of physical chametz which alludes to the inner scourge of our egoism: Bedikah and Bittul.

Bedikas Chametz is performed with a candle, hinting to physical mitzvos (“Ki ner mitzvah…”) which rectify a Jew’s Nefesh – capacity for action. When we perform the bedikah using a candle, we are elevating our physical movements and drawing the spirit of humility upon them, enabling them to become nullified to the will of Hashem and devoted to carrying out His mitzvos. Bittul Chametz, which must be done by speaking the text of nullification, rectifies the chametz of Ruach – Speech, sanctifying our capacity for verbal expression by communicating our holy thought and desire to rid our inner world of egoism and spiritual blindness which makes it so difficult to serve Hashem. This level of Ruach is related to the realm of “Tiferes”, the level of Torah Sheb’Ksav. This is why the Gemara states that “m’d’oraysa, bittul b’alma sagi”, according to the Torah, bittul – which rectifies the realm of Ruach – is enough. (Pesachim 4b) However, the level of Nefesh is related to the realm of “Malchus”, the level of Torah SheBa’al Peh. Therefore, (according to many Rishonim) the Rabbanan instituted Bedikas Chametz  – to rectify the realm of Nefesh.