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Kohanim Not Becoming Tameh

2026-05-21T19:39:55Z

YitzchakSultan1: /* Air Travel */

Tumat Kohanim (Hebrew: טומאת כהנים; trans. impurity of priests) refers to the law that a Kohen (Hebrew: כהן; trans. priest) may not become impure by coming in contact with a corpse as the Torah (Hebrew: תורה; trans. Bible) states "לנפש לא יטמא בעמיו" - "A Kohen may not make himself impure by being in contact with a soul".<ref>Vayikra 21:1</ref>
==Relatives==
# A kohen may become impure to seven categories of his relatives that the Torah specifies. These include his
##father,
##mother,
##brother,
##unmarried sister,
##son,
##daughter, and
##wife.<ref>Vayikra 21:2-3, Shulchan Aruch Y.D. 273:3</ref>
# A kohen may only become impure to these relatives before the burial is complete with the closing of the coffin.<ref>Rosh (Hilchot Tumah n. 7) like Rabbi Tarfon, Shulchan Aruch Y.D. 273:6</ref>
# Before and during the burial a kohen may become impure for his relatives, whether his involvement is necessary for the burial or not. Ashkenazim hold that it is proper to be strict to only become impure for the sake and need of the burial or to bring the deceased shrouds and a coffin.<reF>Rosh (Hilchot Tumah n. 7) holds that before the closing of the coffin at the end of the burial the kohen may become tameh whether he is needed or not. Trumat Hadeshen n. 283 notes that this seems to be the opinion of the Rambam Avel 2:8 as well. However, Tosfot Pesachim 9a s.v. bshifchato holds that it is forbidden for a kohen to become tameh unless it is necessary for the burial. See Rabbenu Peretz Pesachim 9a s.v. maaseh who omits this reason of Tosfot. Trumat Hadeshen concludes that it is proper to be strict. This is also the position of the Rama Y.D. 373:5. The Shulchan Aruch Y.D. 373:5 accepts the Rosh.</ref>
==What Kind of Tumah==
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref>
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deoritta says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref>
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref>
##A kohen may not come into contact with the amputated limb of a person [including even if it was amputated from his own body].<ref>Pitchei Teshuvah Y.D. 369:2 quoting from Noda Beyehuda Tinyana Y.D. 209</ref>
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Rambam Hilchot Avel 3:3 rules a gentile does not give off Tumat Ohel, and hence it is permitted to step on the grave of non-Jew. However, Tosfot Bava Metzia 114 rules that gentiles give off tumat Ohel. See Birkeiy Yosef 372; Aruch Hashulchan 372:5. Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref>
#Some allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient. Tosfot (Nazir 54b s.v. ta shema) quotes two opinions on this matter. </ref> Others are strict.<ref>Shach Y.D. 369:3</ref>
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided, but strictly it is permitted.<ref>Rama Y.D. 370:1. Shach 370:4 quotes the Bach who is strict.</ref>
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref>
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref>
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref>
# A kohen may enter a non-Jew's house.<ref>Mishna Ohalot 18:7 establishes that we're concerned about a corposed buried beneath the floor of a non-Jew's house as long as they have lived there for 40 days or more. This is quoted in Gemara Pesachim 9a and codified by the Rambam Tumat Meyt 11:9. Tosfot Pesachim 9a quotes a Tosefta that it doesn't apply in the diaspora. Erech Lechem YD 372:2 codifies this. Rash Ohalot 18:7 writes that there's no tumah in the non-Jew's houses in the diaspora since anyway there's a tumah in all of diaspora. Mayan Omer 5:23 quotes Rav Ovadia Yosef as holding that the entire halacha of non-Jewish homes being tameh doesn't apply today without any explanation. R' Yehuda Naki in the footnote suggests that since we have flooring and not dirt floors we're not worried about a corpse being buried under the ground. Mayan Omer 6:5:17 cites this from the Drashta Vchakarta v. 5 p. 410 supporting this point. Similarly, Taharat Kohanim pp. 99-100 cites Rav Nissim Karelitz who thought that the entire halacha is about whenever there's a real concern but if there's no concern then it is permitted. Factors to consider are that it is unlikely in places where they have flooring and in some places it is abnormal to bury under a house.</ref>

==Blocking Tumah of Corpse==

#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref>
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref>
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary.
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref>
#If something that would usually block tumah is flying through the air (''ohel zaruk''), it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref>

==Alerting a Kohen of Tumah==

#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref>

==Minor Kohen==

#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref>
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref>
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn. Rav Schachter (Ikvay Hatzon Siman 35:4) quotes Achiezer 3:65:5-6 that tahara belua is not enough to help the kohen. As the prohibition upon a kohen is not simply not to become tamay, but not to come close to a corpse.
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref>

==Exceptions==

#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref>
##For non-relatives, a kohen may stand outside the funeral home if the body is found inside.<ref>Rama 371:5</ref> The kohen may join the procession staying four [[Amot|''amot'']] away and avoiding being under the same roof as the corpse.<ref>Shulchan Aruch Y.D. 371:5</ref>
##The kohen can only become tamay for the sake of his relative until the burial is completed.<ref>Shulchan Aruch Y.D. 373:6</ref>
##If the deceased relative is not whole<ref>Nitei Gavriel 130:29 quotes some who consider an internal organ as an incomplete body and others who say it is still considered complete. Shut Maharam Shick Y.D. 359, Igrot Moshe Y.D. 251, and Tzitz Eliezer 9:48 are lenient as an internal limb missing doesn't effect the appearance of the relative. Chazon Ish Y,D, 210, Shevet HaLevi 3:161 and 6:244, and Mishna Halachot 3:191 are strict</ref> (i.e. missing a limb) some prohibit the kohen from becoming tamay,<ref>Shulchan Aruch Y.D. 373:9</ref> others limit this to a body part that went missing after death.<ref>Yeish Omrim in Shulchan Aruch Y.D. 373:9. Shach Y.D. 373:14 says that if it happens at the time of death, it would be prohibited for the kohen to become tamay to this relative.

Nitei Gavriel 130:28:44 says when necessary can rely on this lenient opinion. </ref>
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. Nitei Gavriel 130:24 allows the kohen to be in the same room as the corpse of a relative during the eulogies. </ref>
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref>
#A kohen who is in contact with a corpse can come into contact with another corpse (''mosif tumah al tumato'').<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse. Rav Schachter (Ikvay Hatzon Siman 35:3) says the Raavad only means that one can continue to come into contact with a corpse that day as there is no delay in the purification process</ref>

==Air Travel==

#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347. Rav Moshe holds that the ohel zaruk of the plane causes the tumah of the corpse to spread throughout the plane and also doesn't block the tumah from spreading from the bottom part of the plane to the top. </ref> Other authorities are lenient,<ref>Rav Shlomo Amar (Shema Shlomo, YD 6:18:5, 6:20:62).
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane. Rav Schachter (Ikvay Hatzon Siman 35) notes that this idea of Rav Moshe is not agreed upon. Additionally, he notes that a plane while flying would be considered an [[#Blocking Tumah of Corpse| ohel zaruk]] and would not block tumah.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref>
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.

Rav Schachter (Ikvay Hatzon Siman 35:1) notes that once the plane is above the clouds, there is no issue of flying over a grave as the language of chazal (Mishna Ohalot Perek 9) is that tumat meit goes up until the sky. Once you are above the clouds, there is no issue as you are out of range of the tumah. Even when the plane is below the clouds, Rav Schachter (Ikvay Hatzon Siman 35:11) suggests there is no prohibition. He explains that the problem isn't the tumah per-say, but coming close to a corpse. When one is flying on a plane, and there is a corpse below, even though the kohen may become tamay, he did not come close to the corpse, so it is permitted. This idea is seen in Avhiezer 3:65:5-6 and Rav Elchanan Wasserman (Kovetz Shearim 2:41).</ref>

==Medical School==

#A kohen is not allowed to attend medical school.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that in medical school you are faced with being in the same room and often forced to touch a cadaver which is a problem for kohanim. He rejects the idea that kohanim nowadays are tamay, so there is no issue to continue to come into contact with a corpse. Additionally, a life threatening situation requires one to help in anyway that he can, but does not require him to go and learn medicine, so that he can help in the future. Plus, there are many other doctors and there is no need for the kohen to become a doctor.

Rav Schachter (Ikvay Hatzon 35:10 and Peninay HaRav 256) quotes those that suggest a kohen can go to medical school using the following idea. A kohen can hold onto a metal object that came into contact with a corpse, and while still holding onto this object, he can touch a corpse. He suggests that this would be permitted as it is mosif tumah al tumato. Rav Schachter rejects this as the issue is not becoming tamay, but coming close to a corpse. The reason a kohen can touch the metal is that it is not coming close to a corpse, so of course it doesn't allow him to touch a corpse. </ref>

==Links==

#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]
#See [https://shulchanaruchharav.com/halacha/chapter-9-kohen-attending-a-funeral-or-burial/#_ftn27 article by Rabbi Yaakov Goldstein]

==Sources==
<references />
[[Category:Ritual Practices]]

Eruv Tavshilin

2026-05-21T18:55:31Z

YitzchakSultan1: /* What Foods Should be Used for Eruv Tavshilin? */

If [[Yom Tov]] falls out on Friday (or on Thursday and Friday outside Israel), in general, one may not cook or bake from [[Yom Tov]] for [[Shabbat]], however, if one cooked and there was leftovers it may be eaten on [[Shabbat]]. Yet, if one designated an Eruv Tavshilin from before [[Yom Tov]] then it’s permissible to cook or bake from [[Yom Tov]] for [[Shabbat]].<ref>Shulchan Aruch O.C. 527:1, Kitzur Shulchan Aruch O.C. 102:1 </ref>
==Procedure and Text==
# One should hold the cooked and baked foods in one's right hand as one says the Bracha and Eruv stipulation.<Ref>Laws of [[Yom Tov]] (Rabbi Simcha Bunim Cohen, pg 279) quoting Sh"t Chaim Shaal 29</ref>
# The text of the Bracha for Eruv Tavshilin is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. Then one should make the following stipulation: בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת , meaning, "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from [[Yom Tov]] for [[Shabbat]]". One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.<ref>Shulchan Aruch and Rama O.C. 527:12, Kitzur Shulchan Aruch 102:1. See Chazon Ovadyah ([[Yom Tov]] pg 294) who leaves out the text ולאטמוני and לנא ולפלוני ולפלוני או לכל בני העיר הזאת. </ref>

==What Foods Should be Used for Eruv Tavshilin?==
# To make the Eruv Tavshilin a person should use one food baked in the oven, and another food cooked. The baked item could be bread.<Ref>Shulchan Aruch O.C. 527:2 </ref> The cooked dish must be something which is usually eaten with bread such as a piece of meat, fish, or eggs.<Ref>Shulchan Aruch O.C. 527:4, Mishna Brurah 527:11 </ref>
# If one made the Eruv Tavshilin only using one cooked dish, after the fact it’s permissible.<Ref>Shulchan Aruch O.C. 527:2 </ref>
# If one made the Eruv Tavshilin only using one baked item, like bread, this isn’t considered a proper Eruv.<Ref>Mishna Brurah 527:7 </ref>
# If one is only going to cook and not bake then one only needs one cooked dish.<Ref>Mishna Brurah 527:6 </ref>
# What counts as the cooked food? A food that is cooked in liquid on the stovetop, roasted over a fire, roasted in an oven without any liquid, fried in oil, boiled, pickled, or smoked is considered a cooked food for eruv tavshilin.<ref>Shulchan Aruch O.C. 527:5. Eruv Tavshilin Haaruch (8:15 p. 149) and Rav Ovadia Yosef (Pinenei Yosef, v. 3 p. 200) writes that fried cook counts as a cooked food for eruv tavshilin. Eruv Tavshilin Haaruch quotes this from Zivchei Tzedek OC 32.</ref>
## Examples of a cooked food for eruv tavshilin: cooked or boiled eggs,<ref>Rambam (Yom Tov 6:3), Beer Moshe 4:41</ref> roasted cut vegetables,<ref>Beer Moshe 4:41 writes that cooked vegetables count for eruv tavshilin if they're cut, but not if they're whole since it isn't normal to eat a whole vegetable on a bread sandwich.</ref> meat,<ref>Rambam (Yom Tov 6:3)</ref> cooked fish,<ref>Rambam (Yom Tov 6:3)</ref> cheese,<ref>Daat Torah 527:5 writes that cheese is salted it is usable as a cooked food for eruv tavshilin. Even those poskim who hold salting doesn't work for eruv tavshilin agree that cheese nowadays is sufficient since the milk was pasteurized and cooked previously. </ref> or milk.<ref>Daat Torah 527:5, Beer Moshe 4:41</ref>
## Some poskim consider salted foods to be considered like a cooked food,<ref>It is suggested in Rashba (responsa 4:250) but his conclusion is unclear. Daat Torah 527:5 allows it.</ref> however, many others disagree.<ref>Chayey Adam 102:6, Mishna Brurah 527:13</ref> This should be avoided.<ref>Bear Moshe 4:41</ref> Therefore, salted herring or other salted fish should not be used for eruv tavshilin.<ref>Mishna Brurah 527:13, Beer Moshe 4:41</ref>
## However, pickled herring or pickled vegetables certainly count as a cooked food.<ref>Shulchan Aruch O.C. 527:5, Beer Moshe 4:41</ref>
===Size of Eruv Tavshilin===
# The one baked dish and one cooked dish must be the size of a [[Kezayit]] and it’s preferable to use a whole loaf of bread and significant piece of meat or fish.<Ref>Shulchan Aruch O.C. 527:3 writes that the baked and cooked dish should be the size of a [[Kezayit]]. Rama 527:3 adds that the bread should preferably be the size of a [[Kebaytzah]]. Kitzur Shulchan Aruch 102:1 agrees. Mishna Brurah 527:8 adds that it is a Hiddur Mitzvah to use a whole loaf of bread and significant piece of meat or fish.</ref>
==After Making Eruv Tavshilin, What Are the Laws of Cooking on [[Yom Tov]]?==
# Eruv Tavshilin only permits one to cook on Friday for Shabbat and not Thursday for Shabbat.<ref>Ran (Beitzah 9b) explains that the rabbis only permitted cooking with an eruv tavshilin on Friday for Shabbat since that food is prepare for a more immediate use than if it was cooked on Thursday. Shulchan Aruch O.C. 527:13 codifies this halacha. See the Rash Mrovzavitz (cited in Yalkut Mefarshim of Oz Vehadar on Rif p. 69) who suggests that according to Rav Chisda (Pesachim 46b) this would be a biblical prohibition. Magen Avraham 527:13 suggests that the reason why it is forbidden to cook on Thursday is because the rabbis only made a leniency if it is for a mitzvah that is going to be accomplished immediately afterwards, but not if the mitzvah would not happen for a while (see Shabbat 114b). Accordingly, Magen Avraham suggests that if he knows that he won't be able to cook on Friday, perhaps he can cook on Thursday. But he concludes that he isn't sure, because according to Ran's reason this would be forbidden. Mishna Brurah 527:41 forbids cooking on Thursday even in such a case. </ref>
# One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3.
* The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov.
* Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day.
* Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.</ref> However, some defend the practice to permit leaving the food [[cooking]] going into Shabbat even if it isn't edible by the end of the day of Friday.<Ref>Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.</ref>

==Who needs an Eruv Tavshilin==
# Everyone should set aside an eruv and not rely on the rabbi's eruv unless he forgot.<ref>Rosh (Beitzah 2:3). The Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) explains that it isn't permissible initially to set up an eruv because one should really have their own cooked dish set aside for Shabbat and Yom Tov. </ref>
# Even someone who is going to be at a hotel and not cook should still set up an eruv tavshilin since one is going to need to light candles on Yom Tov for Shabbat. However, if one is only setting it in order to light candles one shouldn't recite a bracha.<ref>Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:4</ref>
# Anyone eating in the same house only needs one eruv tavshilin.<ref>Yam Shel Shlomo 2:10, Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:3 </ref>
# It is permissible to ask a neighbor to set up an eruv tavshilin for you but initially you should do it yourself.<Ref>Kaf Hachaim 527:57 based on the general principle of doing mitzvot yourself (Kiddushin 41a). See however, the Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) who seems to allow this even initially.</ref>

==Eating the Eruv Tavshilin==
# Some have the minhag to eat the Eruv Tavshilin for [[Seudat Shelishit]].<Ref>Mishna Brurah 527:11, Kitzur Shulchan Aruch 102:1 </ref>
# If the Eruv is eaten or lost before one finishes preparing for Shabbat, one may not continue to cook on [[Yom Tov]] in preparation of [[Shabbat]].<ref> Shulchan Aruch O.C. 527:15 </ref>
==If one forgot to make Eruv Tavshilin==
# There’s a mitzvah to make an Eruv Tavshilin upon each individual and also upon the leader or Rabbi of the city on behalf of the whole city.<Ref>Shulchan Aruch O.C. 527:7 </ref>
# If one forgot, was unable, or didn’t know how to make Eruv tavshilin, the first time one may rely on the Eruv Tavshilin of the Rabbi of the town. However, if one had the ability but wanted to rely on the Rabbi of the town or if he forgot twice, he may not rely on the Rabbi’s Eruv.<Ref>Shulchan Aruch 527:7, Mishna Brurah 527:22 </ref> If one is a visitor to the town and arrived in the town right before Yom Tov after the rabbi already made an eruv tavshilin, and one forgot to make an eruv, some say that one might not be able to cook.<ref>Haarot of Rav Elyashiv (Beitzah 16b) explains that if one only arrived after the rabbi already made the eruv he wasn't included in the eruv unless the rabbi specifies the people who will come after he makes the eruv.</ref>
# If one didn’t make Eruv Tavshilin according to some poskim one may not light [[Shabbat]] candles on [[Yom Tov]] which falls out on Friday.<Ref>Shulchan Aruch 527:19 </ref> Therefore, in such a case one should give the candles to another Jew and let them light for him or only light one candle.<Ref>Mishna Brurah 527:55 </ref>
# If [[Yom Tov]] (excluding the two days of [[Rosh Hashana]]) falls out on Thursday and Friday, and one forgot to make Eruv Tavshilin before [[yom Tov]] one may make Eruv Tavshilin on the first day and stipulate “If today is [[Yom Tov]] then there’s no need for an eruv and if today isn’t [[Yom Tov]] then the eruv should be set aside in order to permit [[cooking]] and baking.”<Ref>Shulchan Aruch O.C. 527:22 </ref>
# Some say that it’s preferable to make such a stipulation while others say that in such a case it’s better to rely on the Eruv of the Rabbi of the town.<Ref>Piskei Teshuvot 527:21 </ref>

==Links==
# Article on [http://www.chabad.org/library/article_cdo/aid/2327/jewish/Eruv-Tavshilin.htm Eruv Tavshilin] on Chabad.org
# Article on [http://www.torahweb.org/torah/2009/moadim/rsac_shavuos.html Eruv Tavshilin] by Rabbi Yonason Sacks
# [http://www.yutorah.com/lectures/lecture.cfm/748954/rabbi-aryeh-lebowitz/ten-minute-halacha-eruv-tavshilin-practical-/ Ten Minute Halacha Eruv Tavshilin] by Rabbi Aryeh Lebowitz

==Sources==
<references/>
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Template:Meat on Yom Tov

2026-05-20T21:27:57Z

YitzchakSultan1: /* Meat Specifically */

===Meat Specifically===
# It is preferable to eat meat at the [[Yom Tov]] meals. While some consider this to be an obligation, others hold that there is no technical requirement to do so.<ref>The Rambam ([[Yom Tov]] 6:18) rules that the Mitzvah of Simchat [[Yom Tov]] is fulfilled through consumption of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on [[Yom Tov]] when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone. Accordingly, the Shulchan Aruch O.C. 529:1 writes that one must have wine at each [[Yom Tov]] meal and makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the Beit Yosef. See further O.C. 696:7 and Y.D. 341:1.
*The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine. Thus, Mor U’Ketziah 529, Kitzur Shulchan Aruch 103:7, Aruch HaShulchan 529:5, and Rav Ovadia Yosef (Yechava Daat 6:33, Chazon Ovadia Yom Tov p. 319) rule that it is an obligation to eat meat on [[Yom Tov]].
*The Bach 529 also defends the Rambam. He writes that although meat is an obligation it is secondary to the obligation of wine.
*The Magen Avraham 529:3 writes that there is a mitzvah to have meat on Yom Tov. Mishna Brurah 529:11 and [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.529.28.1?lang=bi Kaf HaChaim 529:28] concur with Magen Avraham. Shulchan Aruch HaRav 529:7 read the Magen Avraham to mean that it is just a recommendation and not an obligation. This is also how Darkei Teshuva 89:19 read the Magen Avraham. However, Rav Shmuel Eliezer Stern (in Piskei Uminhagei Chatom Sofer p. 122) writes that Magen Avraham means it is an obligation since he's quoting the Rambam, Bach, and Maharshal who hold it is a chiyuv.
*See also the Sha’agat Aryeh (Siman 65), who argues that Simchat [[Yom Tov]] does not obligate one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei Teshuva 89:19 quotes Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh.</ref>
===Both Meals or One Meal===
# It is preferable to have meat both at the nighttime and daytime meal of [[Yom Tov]]. Those who have a practice to eat one dairy meal, however, have what to rely on.<ref>The Darkei Teshuva (89:19) mentions a number of minhagim regarding eating dairy on Shavuot and a large part of the discussion is whether it is necessary to have meat at both meals. Those who hold that it is sufficient to have one meat meal include the Steipler (Orchot Rabbeinu v. 2 p. 98), Otzrot Yosef (Rav Dovid Yosef 13:7), Rav Hershel Schachter (Bikvei HaTzon p. 81), Sfat Emet ([[Sukkah]] 48a), Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50; Kol Tzvi Yoma 5778), and The Radiance of Shabbos p. 163 fnt. 33 cites Rav Chaim Pinchas Sheinberg. </ref>
===In a Bread Meal===
# Whether the meat has to be eaten within the context of a bread meal is a discussion.<ref>Madanei Yom Tov (Brachot 7:23:7) writes that meat is to be eaten with bread for simchat yom tov. However, some sources hold that meat can be eaten outside of a bread meal.
*What is the source for having bread on Yom Tov? Rosh Brachot 7:23 holds that it is because of simchat yom tov. The same is found in Tosfot Harosh (Brachot 49b s.v. shabatot) and Tosfot Rabbenu Peretz (Sukkah 27a s.v. iy). Levush 188:7 codifies the opinion of the Rosh. However, the Rashba Brachot 49b says that it is because of oneg yom tov. Rabbi Akiva Eiger 1 assumes like the Rashba. Biur Halacha 188:8 s.v. seudat cites the Rashba. Furthermore, Rashba Sukkah 27a cited by Bet Yosef 188 holds that there is no obligation of bread on Yom Tov besides the first night of Pesach and Sukkot. The same is true of the Tosfot Sukkah 27a s.v. iy and this also seems to be the opinion of the Rambam Sukkah 6:7. Bet Yosef 188 quotes the Rabbenu Yerucham who posulates that this is indeed the approach of the Rambam. There is a third group of rishonim who indicate that one needs to eat bread but aren't clear whether they hold like the Rashba or Rosh. These include the Ran Sukkah 12b s.v. matniten, Ritva Sukkah 27a s.v. alma, Mordechai Beitzah n. 669, Raah on Brachot 49b, and Meiri Sukkah 27a. Birkat Hashem v. 2 p. 356 argues that all rishonim including the Rosh agree with the Rashba that the obligation for bread stems from oneg and not simcha.
*According to the Rashba, seemingly there is not an obligation to eat the meat in a bread meal since the obligation for the meat and the bread stem from two different places. The obligation of bread is motivated by Oneg Yom Tov. However, the meat is because of simcha (Pesachim 109a). Furthermore, the obligation to have a bread meal at all on Yom Tov is a debate. The Rambam, the one who holds that it is necessary to have meat today, holds that there's no obligation to have a bread meal on Yom Tov besides the first night of Pesach and Sukkot. However, the description of the Rama of how to have dairy and meat in the meal of Shavuot in order to fulfill simchat Yom Tov is within the context of a bread meal. The same is true of the later poskim. Though it isn't necessarily the case that it isn't possible to fulfill it outside the context of a meal.
*See also Aruch Hashulchan 495 regarding Purim who maintains that it is critical to have the meat meal with bread otherwise it isn't a seuda. Perhaps that is a paradigm for simchat Yom Tov as we see the poskim compare and learn the laws of simchat Yom Tov from Purim. Rav Shraga Feivel Paretsky in Bet Yitzchak v. 24 p. 388 learns from Rambam Yom Tov 6:18 that it isn't necessary to have the meat of simchat yom tov in the meal. The Radiance of Shabbos p. 163 writes that meat should be eaten at the day meal, implying that it must be eaten in the context of the bread meal. [https://www.yutorah.org/lectures/lecture.cfm/968540/rabbi-hershel-schachter/piskei-corona-51-inyanei-sukkos/ Rav Hershel Schachter (Piskei Corona #51)] clearly indicates that it isn't necessary to have the meal as part of the bread meal in order to fulfill simchat yom tov as he writes that when there's very little space in the sukkah they can just make kiddush and eat bread in the sukkah, say birkat hamazon, and then eat meat at home. However, note that he is writing for an extenuating circumstance and perhaps can't be extended.</ref>
===Women===
#Women are obligated in simchat Yom Tov. Some say that this includes eating meat each day of Yom Tov and Chol Hamoed.<reF>Rambam (Chagiga 1:1, 2:1-3, Avoda Zara 12:3) holds that women are obligation in simcha. [https://ph.yhb.org.il/plus/12-01-10/ Peninei Halacha 1:10:3] writes that every women is obligated in simcha and it isn't just an obligation upon her husband to gladden her. Chol Hamoed Kehilchato (ch. 1 fnt. 5) quotes the Aderet (Bnei Binyamin), Rabbi Akiva Eiger (responsa 1 addition), and Shagat Aryeh that women are obligated to eat meat for simchat yom tov. He says that although women are obligated to get a new piece of clothing for simchat yom tov, that is only once over the entire holiday, however, meat applies every day.</ref>

Template:Meat on Yom Tov

2026-05-20T21:12:37Z

YitzchakSultan1:

===Meat Specifically===
# It is preferable to eat meat at the [[Yom Tov]] meals. While some consider this to be an obligation, others hold that there is no technical requirement to do so. <ref>The Rambam ([[Yom Tov]] 6:18) rules that the Mitzvah of Simchat [[Yom Tov]] is fulfilled through consumption of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on [[Yom Tov]] when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone. Accordingly, the Shulchan Aruch O.C. 529:1 writes that one must have wine at each [[Yom Tov]] meal and makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the Beit Yosef. See further O.C. 696:7 and Y.D. 341:1.
*The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine. Thus, Mor U’Ketziah 529, Kitzur Shulchan Aruch 103:7, Aruch HaShulchan 529:5, and Chazon Ovadia (Yom Tov, p. 319) rule that it is an obligation to eat meat on [[Yom Tov]].
*The Bach 529 also defends the Rambam. He writes that although meat is an obligation it is secondary to the obligation of wine.
*The Magen Avraham 529:3 writes that there is a mitzvah to have meat on Yom Tov. Mishna Brurah 529:11 and [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.529.28.1?lang=bi Kaf HaChaim 529:28] concur with Magen Avraham. Shulchan Aruch HaRav 529:7 read the Magen Avraham to mean that it is just a recommendation and not an obligation.
*See also the Sha’agat Aryeh (Siman 65), who argues that Simchat [[Yom Tov]] does not obligate one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei Teshuva 89:19 quotes Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh.</ref>
===Both Meals or One Meal===
# It is preferable to have meat both at the nighttime and daytime meal of [[Yom Tov]]. Those who have a practice to eat one dairy meal, however, have what to rely on.<ref>The Darkei Teshuva (89:19) mentions a number of minhagim regarding eating dairy on Shavuot and a large part of the discussion is whether it is necessary to have meat at both meals. Those who hold that it is sufficient to have one meat meal include the Steipler (Orchot Rabbeinu v. 2 p. 98), Otzrot Yosef (Rav Dovid Yosef 13:7), Rav Hershel Schachter (Bikvei HaTzon p. 81), Sfat Emet ([[Sukkah]] 48a), Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50; Kol Tzvi Yoma 5778), and The Radiance of Shabbos p. 163 fnt. 33 cites Rav Chaim Pinchas Sheinberg. </ref>
===In a Bread Meal===
# Whether the meat has to be eaten within the context of a bread meal is a discussion.<ref>Madanei Yom Tov (Brachot 7:23:7) writes that meat is to be eaten with bread for simchat yom tov. However, some sources hold that meat can be eaten outside of a bread meal.
*What is the source for having bread on Yom Tov? Rosh Brachot 7:23 holds that it is because of simchat yom tov. The same is found in Tosfot Harosh (Brachot 49b s.v. shabatot) and Tosfot Rabbenu Peretz (Sukkah 27a s.v. iy). Levush 188:7 codifies the opinion of the Rosh. However, the Rashba Brachot 49b says that it is because of oneg yom tov. Rabbi Akiva Eiger 1 assumes like the Rashba. Biur Halacha 188:8 s.v. seudat cites the Rashba. Furthermore, Rashba Sukkah 27a cited by Bet Yosef 188 holds that there is no obligation of bread on Yom Tov besides the first night of Pesach and Sukkot. The same is true of the Tosfot Sukkah 27a s.v. iy and this also seems to be the opinion of the Rambam Sukkah 6:7. Bet Yosef 188 quotes the Rabbenu Yerucham who posulates that this is indeed the approach of the Rambam. There is a third group of rishonim who indicate that one needs to eat bread but aren't clear whether they hold like the Rashba or Rosh. These include the Ran Sukkah 12b s.v. matniten, Ritva Sukkah 27a s.v. alma, Mordechai Beitzah n. 669, Raah on Brachot 49b, and Meiri Sukkah 27a. Birkat Hashem v. 2 p. 356 argues that all rishonim including the Rosh agree with the Rashba that the obligation for bread stems from oneg and not simcha.
*According to the Rashba, seemingly there is not an obligation to eat the meat in a bread meal since the obligation for the meat and the bread stem from two different places. The obligation of bread is motivated by Oneg Yom Tov. However, the meat is because of simcha (Pesachim 109a). Furthermore, the obligation to have a bread meal at all on Yom Tov is a debate. The Rambam, the one who holds that it is necessary to have meat today, holds that there's no obligation to have a bread meal on Yom Tov besides the first night of Pesach and Sukkot. However, the description of the Rama of how to have dairy and meat in the meal of Shavuot in order to fulfill simchat Yom Tov is within the context of a bread meal. The same is true of the later poskim. Though it isn't necessarily the case that it isn't possible to fulfill it outside the context of a meal.
*See also Aruch Hashulchan 495 regarding Purim who maintains that it is critical to have the meat meal with bread otherwise it isn't a seuda. Perhaps that is a paradigm for simchat Yom Tov as we see the poskim compare and learn the laws of simchat Yom Tov from Purim. Rav Shraga Feivel Paretsky in Bet Yitzchak v. 24 p. 388 learns from Rambam Yom Tov 6:18 that it isn't necessary to have the meat of simchat yom tov in the meal. The Radiance of Shabbos p. 163 writes that meat should be eaten at the day meal, implying that it must be eaten in the context of the bread meal. [https://www.yutorah.org/lectures/lecture.cfm/968540/rabbi-hershel-schachter/piskei-corona-51-inyanei-sukkos/ Rav Hershel Schachter (Piskei Corona #51)] clearly indicates that it isn't necessary to have the meal as part of the bread meal in order to fulfill simchat yom tov as he writes that when there's very little space in the sukkah they can just make kiddush and eat bread in the sukkah, say birkat hamazon, and then eat meat at home. However, note that he is writing for an extenuating circumstance and perhaps can't be extended.</ref>
===Women===
#Women are obligated in simchat Yom Tov. Some say that this includes eating meat each day of Yom Tov and Chol Hamoed.<reF>Rambam (Chagiga 1:1, 2:1-3, Avoda Zara 12:3) holds that women are obligation in simcha. [https://ph.yhb.org.il/plus/12-01-10/ Peninei Halacha 1:10:3] writes that every women is obligated in simcha and it isn't just an obligation upon her husband to gladden her. Chol Hamoed Kehilchato (ch. 1 fnt. 5) quotes the Aderet (Bnei Binyamin), Rabbi Akiva Eiger (responsa 1 addition), and Shagat Aryeh that women are obligated to eat meat for simchat yom tov. He says that although women are obligated to get a new piece of clothing for simchat yom tov, that is only once over the entire holiday, however, meat applies every day.</ref>

Eruv Tavshilin

2026-05-20T20:53:36Z

YitzchakSultan1: /* What Foods Should be Used for Eruv Tavshilin? */

If [[Yom Tov]] falls out on Friday (or on Thursday and Friday outside Israel), in general, one may not cook or bake from [[Yom Tov]] for [[Shabbat]], however, if one cooked and there was leftovers it may be eaten on [[Shabbat]]. Yet, if one designated an Eruv Tavshilin from before [[Yom Tov]] then it’s permissible to cook or bake from [[Yom Tov]] for [[Shabbat]].<ref>Shulchan Aruch O.C. 527:1, Kitzur Shulchan Aruch O.C. 102:1 </ref>
==Procedure and Text==
# One should hold the cooked and baked foods in one's right hand as one says the Bracha and Eruv stipulation.<Ref>Laws of [[Yom Tov]] (Rabbi Simcha Bunim Cohen, pg 279) quoting Sh"t Chaim Shaal 29</ref>
# The text of the Bracha for Eruv Tavshilin is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. Then one should make the following stipulation: בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת , meaning, "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from [[Yom Tov]] for [[Shabbat]]". One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.<ref>Shulchan Aruch and Rama O.C. 527:12, Kitzur Shulchan Aruch 102:1. See Chazon Ovadyah ([[Yom Tov]] pg 294) who leaves out the text ולאטמוני and לנא ולפלוני ולפלוני או לכל בני העיר הזאת. </ref>

==What Foods Should be Used for Eruv Tavshilin?==
# To make the Eruv Tavshilin a person should use one food baked in the oven, and another food cooked. The baked item could be bread.<Ref>Shulchan Aruch O.C. 527:2 </ref> The cooked dish must be something which is usually eaten with bread such as a piece of meat, fish, or eggs.<Ref>Shulchan Aruch O.C. 527:4, Mishna Brurah 527:11 </ref>
# If one made the Eruv Tavshilin only using one cooked dish, after the fact it’s permissible.<Ref>Shulchan Aruch O.C. 527:2 </ref>
# If one made the Eruv Tavshilin only using one baked item, like bread, this isn’t considered a proper Eruv.<Ref>Mishna Brurah 527:7 </ref>
# If one is only going to cook and not bake then one only needs one cooked dish.<Ref>Mishna Brurah 527:6 </ref>
# What counts as the cooked food? A food that is cooked on the stovetop, roasted over a fire, or in an oven without any liquid, boiled, pickled, or smoked is considered a cooked food for eruv tavshilin.<ref>Shulchan Aruch O.C. 527:5</ref>
## Examples of a cooked food for eruv tavshilin: cooked or boiled eggs,<ref>Rambam (Yom Tov 6:3), Beer Moshe 4:41</ref> roasted cut vegetables,<ref>Beer Moshe 4:41 writes that cooked vegetables count for eruv tavshilin if they're cut, but not if they're whole since it isn't normal to eat a whole vegetable on a bread sandwich.</ref> meat,<ref>Rambam (Yom Tov 6:3)</ref> cooked fish,<ref>Rambam (Yom Tov 6:3)</ref> cheese,<ref>Daat Torah 527:5 writes that cheese is salted it is usable as a cooked food for eruv tavshilin. Even those poskim who hold salting doesn't work for eruv tavshilin agree that cheese nowadays is sufficient since the milk was pasteurized and cooked previously. </ref> or milk.<ref>Daat Torah 527:5, Beer Moshe 4:41</ref>
## Some poskim consider salted foods to be considered like a cooked food,<ref>It is suggested in Rashba (responsa 4:250) but his conclusion is unclear. Daat Torah 527:5 allows it.</ref> however, many others disagree.<ref>Chayey Adam 102:6, Mishna Brurah 527:13</ref> This should be avoided.<ref>Bear Moshe 4:41</ref> Therefore, salted herring or other salted fish should not be used for eruv tavshilin.<ref>Mishna Brurah 527:13, Beer Moshe 4:41</ref>
## However, pickled herring or pickled vegetables certainly count as a cooked food.<ref>Shulchan Aruch O.C. 527:5, Beer Moshe 4:41</ref>
===Size of Eruv Tavshilin===
# The one baked dish and one cooked dish must be the size of a [[Kezayit]] and it’s preferable to use a whole loaf of bread and significant piece of meat or fish.<Ref>Shulchan Aruch O.C. 527:3 writes that the baked and cooked dish should be the size of a [[Kezayit]]. Rama 527:3 adds that the bread should preferably be the size of a [[Kebaytzah]]. Kitzur Shulchan Aruch 102:1 agrees. Mishna Brurah 527:8 adds that it is a Hiddur Mitzvah to use a whole loaf of bread and significant piece of meat or fish.</ref>
==After Making Eruv Tavshilin, What Are the Laws of Cooking on [[Yom Tov]]?==
# Eruv Tavshilin only permits one to cook on Friday for Shabbat and not Thursday for Shabbat.<ref>Ran (Beitzah 9b) explains that the rabbis only permitted cooking with an eruv tavshilin on Friday for Shabbat since that food is prepare for a more immediate use than if it was cooked on Thursday. Shulchan Aruch O.C. 527:13 codifies this halacha. See the Rash Mrovzavitz (cited in Yalkut Mefarshim of Oz Vehadar on Rif p. 69) who suggests that according to Rav Chisda (Pesachim 46b) this would be a biblical prohibition. Magen Avraham 527:13 suggests that the reason why it is forbidden to cook on Thursday is because the rabbis only made a leniency if it is for a mitzvah that is going to be accomplished immediately afterwards, but not if the mitzvah would not happen for a while (see Shabbat 114b). Accordingly, Magen Avraham suggests that if he knows that he won't be able to cook on Friday, perhaps he can cook on Thursday. But he concludes that he isn't sure, because according to Ran's reason this would be forbidden. Mishna Brurah 527:41 forbids cooking on Thursday even in such a case. </ref>
# One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3.
* The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov.
* Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day.
* Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.</ref> However, some defend the practice to permit leaving the food [[cooking]] going into Shabbat even if it isn't edible by the end of the day of Friday.<Ref>Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.</ref>

==Who needs an Eruv Tavshilin==
# Everyone should set aside an eruv and not rely on the rabbi's eruv unless he forgot.<ref>Rosh (Beitzah 2:3). The Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) explains that it isn't permissible initially to set up an eruv because one should really have their own cooked dish set aside for Shabbat and Yom Tov. </ref>
# Even someone who is going to be at a hotel and not cook should still set up an eruv tavshilin since one is going to need to light candles on Yom Tov for Shabbat. However, if one is only setting it in order to light candles one shouldn't recite a bracha.<ref>Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:4</ref>
# Anyone eating in the same house only needs one eruv tavshilin.<ref>Yam Shel Shlomo 2:10, Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:3 </ref>
# It is permissible to ask a neighbor to set up an eruv tavshilin for you but initially you should do it yourself.<Ref>Kaf Hachaim 527:57 based on the general principle of doing mitzvot yourself (Kiddushin 41a). See however, the Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) who seems to allow this even initially.</ref>

==Eating the Eruv Tavshilin==
# Some have the minhag to eat the Eruv Tavshilin for [[Seudat Shelishit]].<Ref>Mishna Brurah 527:11, Kitzur Shulchan Aruch 102:1 </ref>
# If the Eruv is eaten or lost before one finishes preparing for Shabbat, one may not continue to cook on [[Yom Tov]] in preparation of [[Shabbat]].<ref> Shulchan Aruch O.C. 527:15 </ref>
==If one forgot to make Eruv Tavshilin==
# There’s a mitzvah to make an Eruv Tavshilin upon each individual and also upon the leader or Rabbi of the city on behalf of the whole city.<Ref>Shulchan Aruch O.C. 527:7 </ref>
# If one forgot, was unable, or didn’t know how to make Eruv tavshilin, the first time one may rely on the Eruv Tavshilin of the Rabbi of the town. However, if one had the ability but wanted to rely on the Rabbi of the town or if he forgot twice, he may not rely on the Rabbi’s Eruv.<Ref>Shulchan Aruch 527:7, Mishna Brurah 527:22 </ref> If one is a visitor to the town and arrived in the town right before Yom Tov after the rabbi already made an eruv tavshilin, and one forgot to make an eruv, some say that one might not be able to cook.<ref>Haarot of Rav Elyashiv (Beitzah 16b) explains that if one only arrived after the rabbi already made the eruv he wasn't included in the eruv unless the rabbi specifies the people who will come after he makes the eruv.</ref>
# If one didn’t make Eruv Tavshilin according to some poskim one may not light [[Shabbat]] candles on [[Yom Tov]] which falls out on Friday.<Ref>Shulchan Aruch 527:19 </ref> Therefore, in such a case one should give the candles to another Jew and let them light for him or only light one candle.<Ref>Mishna Brurah 527:55 </ref>
# If [[Yom Tov]] (excluding the two days of [[Rosh Hashana]]) falls out on Thursday and Friday, and one forgot to make Eruv Tavshilin before [[yom Tov]] one may make Eruv Tavshilin on the first day and stipulate “If today is [[Yom Tov]] then there’s no need for an eruv and if today isn’t [[Yom Tov]] then the eruv should be set aside in order to permit [[cooking]] and baking.”<Ref>Shulchan Aruch O.C. 527:22 </ref>
# Some say that it’s preferable to make such a stipulation while others say that in such a case it’s better to rely on the Eruv of the Rabbi of the town.<Ref>Piskei Teshuvot 527:21 </ref>

==Links==
# Article on [http://www.chabad.org/library/article_cdo/aid/2327/jewish/Eruv-Tavshilin.htm Eruv Tavshilin] on Chabad.org
# Article on [http://www.torahweb.org/torah/2009/moadim/rsac_shavuos.html Eruv Tavshilin] by Rabbi Yonason Sacks
# [http://www.yutorah.com/lectures/lecture.cfm/748954/rabbi-aryeh-lebowitz/ten-minute-halacha-eruv-tavshilin-practical-/ Ten Minute Halacha Eruv Tavshilin] by Rabbi Aryeh Lebowitz

==Sources==
<references/>
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Eruv Tavshilin

2026-05-20T20:15:03Z

YitzchakSultan1: /* If one forgot to make Eruv Tavshilin */

If [[Yom Tov]] falls out on Friday (or on Thursday and Friday outside Israel), in general, one may not cook or bake from [[Yom Tov]] for [[Shabbat]], however, if one cooked and there was leftovers it may be eaten on [[Shabbat]]. Yet, if one designated an Eruv Tavshilin from before [[Yom Tov]] then it’s permissible to cook or bake from [[Yom Tov]] for [[Shabbat]].<ref>Shulchan Aruch O.C. 527:1, Kitzur Shulchan Aruch O.C. 102:1 </ref>
==Procedure and Text==
# One should hold the cooked and baked foods in one's right hand as one says the Bracha and Eruv stipulation.<Ref>Laws of [[Yom Tov]] (Rabbi Simcha Bunim Cohen, pg 279) quoting Sh"t Chaim Shaal 29</ref>
# The text of the Bracha for Eruv Tavshilin is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. Then one should make the following stipulation: בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת , meaning, "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from [[Yom Tov]] for [[Shabbat]]". One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.<ref>Shulchan Aruch and Rama O.C. 527:12, Kitzur Shulchan Aruch 102:1. See Chazon Ovadyah ([[Yom Tov]] pg 294) who leaves out the text ולאטמוני and לנא ולפלוני ולפלוני או לכל בני העיר הזאת. </ref>

==What Foods Should be Used for Eruv Tavshilin?==
# To make the Eruv Tavshilin a person should use one food baked in the oven, and another food cooked on the stovetop. The baked item could be bread.<Ref>Shulchan Aruch O.C. 527:2 </ref> The cooked dish must be something which is usually eaten with bread such as a piece of meat, fish, or eggs.<Ref>Shulchan Aruch O.C. 527:4, Mishna Brurah 527:11 </ref>
# If one made the Eruv Tavshilin only using one cooked dish, after the fact it’s permissible.<Ref>Shulchan Aruch O.C. 527:2 </ref>
# If one made the Eruv Tavshilin only using one baked item, like bread, this isn’t considered a proper Eruv.<Ref>Mishna Brurah 527:7 </ref>
# If one is only going to cook and not bake then one only needs one cooked dish.<Ref>Mishna Brurah 527:6 </ref>
===Size of Eruv Tavshilin===
# The one baked dish and one cooked dish must be the size of a [[Kezayit]] and it’s preferable to use a whole loaf of bread and significant piece of meat or fish.<Ref>Shulchan Aruch O.C. 527:3 writes that the baked and cooked dish should be the size of a [[Kezayit]]. Rama 527:3 adds that the bread should preferably be the size of a [[Kebaytzah]]. Kitzur Shulchan Aruch 102:1 agrees. Mishna Brurah 527:8 adds that it is a Hiddur Mitzvah to use a whole loaf of bread and significant piece of meat or fish.</ref>
==After Making Eruv Tavshilin, What Are the Laws of Cooking on [[Yom Tov]]?==
# Eruv Tavshilin only permits one to cook on Friday for Shabbat and not Thursday for Shabbat.<ref>Ran (Beitzah 9b) explains that the rabbis only permitted cooking with an eruv tavshilin on Friday for Shabbat since that food is prepare for a more immediate use than if it was cooked on Thursday. Shulchan Aruch O.C. 527:13 codifies this halacha. See the Rash Mrovzavitz (cited in Yalkut Mefarshim of Oz Vehadar on Rif p. 69) who suggests that according to Rav Chisda (Pesachim 46b) this would be a biblical prohibition. Magen Avraham 527:13 suggests that the reason why it is forbidden to cook on Thursday is because the rabbis only made a leniency if it is for a mitzvah that is going to be accomplished immediately afterwards, but not if the mitzvah would not happen for a while (see Shabbat 114b). Accordingly, Magen Avraham suggests that if he knows that he won't be able to cook on Friday, perhaps he can cook on Thursday. But he concludes that he isn't sure, because according to Ran's reason this would be forbidden. Mishna Brurah 527:41 forbids cooking on Thursday even in such a case. </ref>
# One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3.
* The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov.
* Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day.
* Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.</ref> However, some defend the practice to permit leaving the food [[cooking]] going into Shabbat even if it isn't edible by the end of the day of Friday.<Ref>Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.</ref>

==Who needs an Eruv Tavshilin==
# Everyone should set aside an eruv and not rely on the rabbi's eruv unless he forgot.<ref>Rosh (Beitzah 2:3). The Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) explains that it isn't permissible initially to set up an eruv because one should really have their own cooked dish set aside for Shabbat and Yom Tov. </ref>
# Even someone who is going to be at a hotel and not cook should still set up an eruv tavshilin since one is going to need to light candles on Yom Tov for Shabbat. However, if one is only setting it in order to light candles one shouldn't recite a bracha.<ref>Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:4</ref>
# Anyone eating in the same house only needs one eruv tavshilin.<ref>Yam Shel Shlomo 2:10, Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:3 </ref>
# It is permissible to ask a neighbor to set up an eruv tavshilin for you but initially you should do it yourself.<Ref>Kaf Hachaim 527:57 based on the general principle of doing mitzvot yourself (Kiddushin 41a). See however, the Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) who seems to allow this even initially.</ref>

==Eating the Eruv Tavshilin==
# Some have the minhag to eat the Eruv Tavshilin for [[Seudat Shelishit]].<Ref>Mishna Brurah 527:11, Kitzur Shulchan Aruch 102:1 </ref>
# If the Eruv is eaten or lost before one finishes preparing for Shabbat, one may not continue to cook on [[Yom Tov]] in preparation of [[Shabbat]].<ref> Shulchan Aruch O.C. 527:15 </ref>
==If one forgot to make Eruv Tavshilin==
# There’s a mitzvah to make an Eruv Tavshilin upon each individual and also upon the leader or Rabbi of the city on behalf of the whole city.<Ref>Shulchan Aruch O.C. 527:7 </ref>
# If one forgot, was unable, or didn’t know how to make Eruv tavshilin, the first time one may rely on the Eruv Tavshilin of the Rabbi of the town. However, if one had the ability but wanted to rely on the Rabbi of the town or if he forgot twice, he may not rely on the Rabbi’s Eruv.<Ref>Shulchan Aruch 527:7, Mishna Brurah 527:22 </ref> If one is a visitor to the town and arrived in the town right before Yom Tov after the rabbi already made an eruv tavshilin, and one forgot to make an eruv, some say that one might not be able to cook.<ref>Haarot of Rav Elyashiv (Beitzah 16b) explains that if one only arrived after the rabbi already made the eruv he wasn't included in the eruv unless the rabbi specifies the people who will come after he makes the eruv.</ref>
# If one didn’t make Eruv Tavshilin according to some poskim one may not light [[Shabbat]] candles on [[Yom Tov]] which falls out on Friday.<Ref>Shulchan Aruch 527:19 </ref> Therefore, in such a case one should give the candles to another Jew and let them light for him or only light one candle.<Ref>Mishna Brurah 527:55 </ref>
# If [[Yom Tov]] (excluding the two days of [[Rosh Hashana]]) falls out on Thursday and Friday, and one forgot to make Eruv Tavshilin before [[yom Tov]] one may make Eruv Tavshilin on the first day and stipulate “If today is [[Yom Tov]] then there’s no need for an eruv and if today isn’t [[Yom Tov]] then the eruv should be set aside in order to permit [[cooking]] and baking.”<Ref>Shulchan Aruch O.C. 527:22 </ref>
# Some say that it’s preferable to make such a stipulation while others say that in such a case it’s better to rely on the Eruv of the Rabbi of the town.<Ref>Piskei Teshuvot 527:21 </ref>

==Links==
# Article on [http://www.chabad.org/library/article_cdo/aid/2327/jewish/Eruv-Tavshilin.htm Eruv Tavshilin] on Chabad.org
# Article on [http://www.torahweb.org/torah/2009/moadim/rsac_shavuos.html Eruv Tavshilin] by Rabbi Yonason Sacks
# [http://www.yutorah.com/lectures/lecture.cfm/748954/rabbi-aryeh-lebowitz/ten-minute-halacha-eruv-tavshilin-practical-/ Ten Minute Halacha Eruv Tavshilin] by Rabbi Aryeh Lebowitz

==Sources==
<references/>
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Eruv Tavshilin

2026-05-20T20:06:18Z

YitzchakSultan1: /* What Foods Should be Used for Eruv Tavshilin? */

If [[Yom Tov]] falls out on Friday (or on Thursday and Friday outside Israel), in general, one may not cook or bake from [[Yom Tov]] for [[Shabbat]], however, if one cooked and there was leftovers it may be eaten on [[Shabbat]]. Yet, if one designated an Eruv Tavshilin from before [[Yom Tov]] then it’s permissible to cook or bake from [[Yom Tov]] for [[Shabbat]].<ref>Shulchan Aruch O.C. 527:1, Kitzur Shulchan Aruch O.C. 102:1 </ref>
==Procedure and Text==
# One should hold the cooked and baked foods in one's right hand as one says the Bracha and Eruv stipulation.<Ref>Laws of [[Yom Tov]] (Rabbi Simcha Bunim Cohen, pg 279) quoting Sh"t Chaim Shaal 29</ref>
# The text of the Bracha for Eruv Tavshilin is: ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות עירוב. Then one should make the following stipulation: בדין יהא שרי לן לאפויי ולבשולי ולאטמוני ולאדלוקי שרגא ולמעבד כל צרכנא מיום טוב לשבת , meaning, "With this Eruv it should be permitted for us to bake, cook, insulate food, light a candle, and do any need from [[Yom Tov]] for [[Shabbat]]". One must understand what one is saying and if one doesn't understand the Aramaic one should say it in a language one understands.<ref>Shulchan Aruch and Rama O.C. 527:12, Kitzur Shulchan Aruch 102:1. See Chazon Ovadyah ([[Yom Tov]] pg 294) who leaves out the text ולאטמוני and לנא ולפלוני ולפלוני או לכל בני העיר הזאת. </ref>

==What Foods Should be Used for Eruv Tavshilin?==
# To make the Eruv Tavshilin a person should use one food baked in the oven, and another food cooked on the stovetop. The baked item could be bread.<Ref>Shulchan Aruch O.C. 527:2 </ref> The cooked dish must be something which is usually eaten with bread such as a piece of meat, fish, or eggs.<Ref>Shulchan Aruch O.C. 527:4, Mishna Brurah 527:11 </ref>
# If one made the Eruv Tavshilin only using one cooked dish, after the fact it’s permissible.<Ref>Shulchan Aruch O.C. 527:2 </ref>
# If one made the Eruv Tavshilin only using one baked item, like bread, this isn’t considered a proper Eruv.<Ref>Mishna Brurah 527:7 </ref>
# If one is only going to cook and not bake then one only needs one cooked dish.<Ref>Mishna Brurah 527:6 </ref>
===Size of Eruv Tavshilin===
# The one baked dish and one cooked dish must be the size of a [[Kezayit]] and it’s preferable to use a whole loaf of bread and significant piece of meat or fish.<Ref>Shulchan Aruch O.C. 527:3 writes that the baked and cooked dish should be the size of a [[Kezayit]]. Rama 527:3 adds that the bread should preferably be the size of a [[Kebaytzah]]. Kitzur Shulchan Aruch 102:1 agrees. Mishna Brurah 527:8 adds that it is a Hiddur Mitzvah to use a whole loaf of bread and significant piece of meat or fish.</ref>
==After Making Eruv Tavshilin, What Are the Laws of Cooking on [[Yom Tov]]?==
# Eruv Tavshilin only permits one to cook on Friday for Shabbat and not Thursday for Shabbat.<ref>Ran (Beitzah 9b) explains that the rabbis only permitted cooking with an eruv tavshilin on Friday for Shabbat since that food is prepare for a more immediate use than if it was cooked on Thursday. Shulchan Aruch O.C. 527:13 codifies this halacha. See the Rash Mrovzavitz (cited in Yalkut Mefarshim of Oz Vehadar on Rif p. 69) who suggests that according to Rav Chisda (Pesachim 46b) this would be a biblical prohibition. Magen Avraham 527:13 suggests that the reason why it is forbidden to cook on Thursday is because the rabbis only made a leniency if it is for a mitzvah that is going to be accomplished immediately afterwards, but not if the mitzvah would not happen for a while (see Shabbat 114b). Accordingly, Magen Avraham suggests that if he knows that he won't be able to cook on Friday, perhaps he can cook on Thursday. But he concludes that he isn't sure, because according to Ran's reason this would be forbidden. Mishna Brurah 527:41 forbids cooking on Thursday even in such a case. </ref>
# One should prepare the food on [[Yom Tov]] for [[Shabbat]] earlier in the day so that it will complete [[cooking]] well before [[Shabbat]] so that it’s possible it could have been used on [[Yom Tov]]. If it turns out that there’s not enough time to complete the [[cooking]] until right before [[Shabbat]], if it’s [[Yom Tov]] Sheni one may be lenient to leave it cooking into Shabbat, but if it’s the first day of [[Yom Tov]] then one shouldn’t be lenient unless it’s a time of great need.<ref>Mishna Brurah 527:3.
* The Gemara Pesachim 46b discusses why on a biblical level it is permitted to cook on Yom Tov for Shabbat. Rabba explains that it is because one's cooking is permitted on a biblical level if potentially guests could have come to eat it. Rav Chisda explains that biblically it is permitted to cook from Yom Tov for Shabbat. On a rabbinic level an eruv tavshilin is necessary as the gemara Beitzah 15b explains either to ensure that there is enough food on Shabbat or to protect the kedusha of Yom Tov.
* Halacha: Rif Pesachim 15a, Rosh (Pesachim 3:6), Rambam (Yom Tov 1:15), Ramban (Milchamot Pesachim 15a s.v. vitmar), Rabben Dovid Pesachim 48a s.v. umeyhu, Maharam Chalavah Pesachim 48a s.v. ul'inyan, Meiri Pesachim 46b s.v. zu, and Raavad (Katuv Sham Pesachim 15a s.v. elah) all hold like Rabba. Baal Hameor (Pesachim 15a s.v. itmar) and Rabbenu Efraim quoted by Milchamot Pesachim 15a hold like Rav Chisda. Bet Yosef 527:1 explains that the Rambam holds like Rav Chisda (in addition to holding like Rav Chisda). Magen Avraham 527:1 disagrees and holds like Tosfot that there is a biblical prohibition if it isn't edible before Shabbat. Shulchan Aruch Harav 527:8 agrees. Bet Meir 527:1 and Maamar Mordechai 527:2 defends the Bet Yosef that we can hold of both the leniencies of Rabba and Rav Chisda and perhaps Rabba agreed in the end to Rav Chisda's idea. Keren Orah Shabbat 22a s.v. vgam writes that it seems from the Rambam Yom Tov 1:15 that he would employ hoil even to permit cooking right before the end of the day.
* Tosfot Pesachim 46b s.v. hoil and Meiri 46b s.v. zu write that if we hold like Rabba if the food isn't edible by the end of the day it is biblically forbidden. Magen Avraham 527:1 cites this from Tosfot Pesachim 46b, Mordechai Beitzah ch. 2, and Hagahot Maimoniyot (Yom Tov 6:1). Rav Soloveitchik in Mesorah v. 8 pp. 31-3 thinks that it is possible to argue that many rishonim even including tosfot don't hold like the Magen Avraham. Derisha 527:1 writes that the Rosh and Tur are lenient to cook right before nighttime for another reason. Biur Halacha 527:1 s.v. v'al summarizes that according to the Baal Hameor, Rabbenu Efraim, and the Rambam according to the Bet Yosef biblically it is permitted to cook from Yom Tov to Shabbat even if the food wouldn't be edible while it is still day.</ref> However, some defend the practice to permit leaving the food [[cooking]] going into Shabbat even if it isn't edible by the end of the day of Friday.<Ref>Piskei Teshuvot 527:3 writes that the practice is to rely upon the Bet Yosef who says that we follow Rav Chisda. Maamar Mordechai 527:2 defends the Bet Yosef against the Magen Avraham. Mishna Brurah 527:3 only allows relying on the Bet Yosef in extenuating circumstances of Yom Tov Sheni. Kaf Hachayim on Shulchan Arukh Orach Chayim 527:4 agrees. Aruch Hashulchan 527:3 cites the Magen Avraham and then says that the practice is to be lenient like the Rambam and Yerushalmi Beitzah 2:1 which supports him. Yalkut Yosef 527:10 (Moadim p. 497) writes that initially one should try to have all of one's food edible before Shabbat, however, in an extenuating circumstance where one didn't one can rely on the Bet Yosef.</ref>

==Who needs an Eruv Tavshilin==
# Everyone should set aside an eruv and not rely on the rabbi's eruv unless he forgot.<ref>Rosh (Beitzah 2:3). The Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) explains that it isn't permissible initially to set up an eruv because one should really have their own cooked dish set aside for Shabbat and Yom Tov. </ref>
# Even someone who is going to be at a hotel and not cook should still set up an eruv tavshilin since one is going to need to light candles on Yom Tov for Shabbat. However, if one is only setting it in order to light candles one shouldn't recite a bracha.<ref>Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:4</ref>
# Anyone eating in the same house only needs one eruv tavshilin.<ref>Yam Shel Shlomo 2:10, Chazon Ovadia (Yom Tov p. 276), Yalkut Yosef 527:3 </ref>
# It is permissible to ask a neighbor to set up an eruv tavshilin for you but initially you should do it yourself.<Ref>Kaf Hachaim 527:57 based on the general principle of doing mitzvot yourself (Kiddushin 41a). See however, the Haarot of Rav Elyashiv (Beitzah 16b s.v. posheh) who seems to allow this even initially.</ref>

==Eating the Eruv Tavshilin==
# Some have the minhag to eat the Eruv Tavshilin for [[Seudat Shelishit]].<Ref>Mishna Brurah 527:11, Kitzur Shulchan Aruch 102:1 </ref>
# If the Eruv is eaten or lost before one finishes preparing for Shabbat, one may not continue to cook on [[Yom Tov]] in preparation of [[Shabbat]].<ref> Shulchan Aruch O.C. 527:15 </ref>
==If one forgot to make Eruv Tavshilin==
# There’s a mitzvah to make an Eruv Tavshilin upon each individual and also upon the leader or Rabbi of the city on behalf of the whole city. <Ref>Shulchan Aruch O.C. 527:7 </ref>
# If one forgot, was unable, or didn’t know how to make Eruv tavshilin, the first time one may rely on the Eruv Tavshilin of the Rabbi of the town. However, if one had the ability but wanted to rely on the Rabbi of the town or if he forgot twice, he may not rely on the Rabbi’s Eruv. <Ref>Shulchan Aruch 527:7, Mishna Brurah 527:22 </ref> If one is a visitor to the town and arrived in the town right before Yom Tov after the rabbi already made an eruv tavshilin, and one forgot to make an eruv, some say that one might not be able to cook.<ref>Haarot of Rav Elyashiv (Beitzah 16b) explains that if one only arrived after the rabbi already made the eruv he wasn't included in the eruv unless the rabbi specifies the people who will come after he makes the eruv.</ref>
# If one didn’t make Eruv Tavshilin according to some poskim one may not light [[Shabbat]] candles on [[Yom Tov]] which falls out on Friday. <Ref>Shulchan Aruch 527:19 </ref>Therefore, in such a case one should give the candles to another Jew and let them light for him or only light one candle. <Ref>Mishna Brurah 527:55 </ref>
# If [[Yom Tov]] (excluding the two days of [[Rosh Hashana]]) falls out on Thursday and Friday, and one forgot to make Eruv Tavshilin before [[yom Tov]] one may make Eruv Tavshilin on the first day and stipulate “If today is [[Yom Tov]] then there’s no need for an eruv and if today isn’t [[Yom Tov]] then the eruv should be set aside in order to permit [[cooking]] and baking.”<Ref>Shulchan Aruch O.C. 527:22 </ref>
# Some say that it’s preferable to make such a stipulation while others say that in such a case it’s better to rely on the Eruv of the Rabbi of the town. <Ref>Piskei Teshuvot 527:21 </ref>

==Links==
# Article on [http://www.chabad.org/library/article_cdo/aid/2327/jewish/Eruv-Tavshilin.htm Eruv Tavshilin] on Chabad.org
# Article on [http://www.torahweb.org/torah/2009/moadim/rsac_shavuos.html Eruv Tavshilin] by Rabbi Yonason Sacks
# [http://www.yutorah.com/lectures/lecture.cfm/748954/rabbi-aryeh-lebowitz/ten-minute-halacha-eruv-tavshilin-practical-/ Ten Minute Halacha Eruv Tavshilin] by Rabbi Aryeh Lebowitz

==Sources==
<references/>
[[Category:Shabbat]]
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Simchat Torah

2026-05-20T19:56:46Z

YitzchakSultan1: /* Everyone Getting an Aliyah */

[[Image:Simchas_Torah.jpg|200px|right]]
Simchat Torah is the day when Jews across the world complete the reading of the Torah celebrate its completion. Outside of Israel, the second day of [[Shemini Aseret]] is called Simchat Torah because that's when this completion takes place. <Ref>Kitzur Shulchan Aruch 138:7, Chazon Ovadya p. 467</ref> In Israel, the one day of [[Shemini Aseret]] is also Simchat Torah.<ref>Chazon Ovadyah p. 469</ref>

==Hakafot==
# It is praiseworthy to engage in the celebration of Simchat Torah with dancing and clapping as much as one can.<ref>Chazon Ovadya p. 462. Mishna Brurah (669:11) writes that just as King David danced with all of his strength when the Aron was brought to Yerushalaim (Shmuel 2, 6, 14), so too have many great scholars and elders danced with all of their strength on Simchat Torah, including the Arizal and the Gra.</ref>
# It is customary, during both the night and day of Simchat Torah, to remove all of the Torahs from the Aron and to sing songs and praises.<ref>Rama 669:1</ref> It is also customary to encircle the Bima (table where the Torah is read) with the Torahs just as is done with the [[lulav]] during [[Sukkot]] and [[Hoshana Rabba]].<ref>Rama 669:1</ref>
# In Israel, there is a minhag to do Hakafot on the night of Motzei Simchat Torah.<ref>Chazon Ovadya p. 460</ref>
# Even those who are strict not to dance nor clap on [[Shabbat]] and [[Yom Tov]] all year round<ref>Mishna Beitzah 36b forbids clapping and dancing on Shabbat. The Gemara explains that the reason is because one may come to fix musical instruments on Shabbat. </ref>, are lenient about dancing and clapping on Simchat Torah in order to give respect to the completion of Torah.<ref>Mishna Brurah 339:18, Nitei Gavriel ([[Sukkot]] 93:9), Chazon Ovadya p. 456-7, Magen Avraham 339:1, Chayei Adam 2:153, Beit Yosef 339. see also Yechave Daat 3:49</ref> However, playing musical instruments is absolutely forbidden on Simchat Torah, both in Israel and outside Israel.<ref>Chazon Ovadya p. 458</ref>
# In some shuls, the bima is encircled 3 times, while in other shuls, the bima is encircled 7 times.<ref>Mishna Brurah 669:10</ref>
# One should be careful not to allow a young child to carry a Sefer Torah and dance with it, because he may drop it.<Ref>Chazon Ovadya p. 463</ref>
# Some say that having a person ride on someone else's shoulders is a bad minhag.<Ref>Chazon Ovadya p. 463</ref>
# It is permitted for the elderly and the sick to sit in between Hakafot. However, they should stand during the Hakafot and when the Sifrei Torah are being returned to the Aron. Healthy people should stand during the entire duration of Hakafot until the Sifrei Torah are returned to the Aron.<ref>Chazon Ovadya p. 465, Yechave Daat 6:42. 
*Orchot Rabbeinu pg. 309 says that the Chazon Ish would only sit if he was holding a sefer torah.
*Aruch Hashulchan YD 282:5 is lenient between hakafot, and Chazon Ovadia only allows relying on this leniency for a sick or old person.
*Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim Perek 12:Note 13 and Shalmei Moed pg. 174) brings two potential reasons to be lenient:
#Perhaps one only has to stand for a Sefer Torah that's moving when it is being transported to a definitive place. However, if it is just being circled endlessly for dancing, then one doesn't need to stand. This is also quoted in Bitzel Hachochma 5:139 and Teshuvot Vihanhagot 2:319.
#Perhaps the circle of men dancing around the Sifrei Torah creates a mechitza which separates you from the Torah and would allow you to sit. Shemirat Shabbat Kehilchata Perek 24: note 125 quotes this as well.</ref>
# On Simchat Torah, it is permitted to move a Torah for the purpose of dancing with it or reading it somewhere else, even though it is not generally permitted.<ref>Nitei Gavriel ([[Sukkot]] 94:1), Chazon Ovadya p. 460, Yechave Daat 1:72</ref>
# Regarding the laws of davening and reciting brachot after drinking wine and other intoxicating beverages, see [[Avoiding Davening After Drinking Intoxicating Beverages]].

==Nighttime meal==
# One should not make [[Kiddush]] on the night of Simchat Torah before certain nightfall (i.e. [[Tzet HaCochavim]]). <Ref>Kaf HaChaim 668:10 quoting Ben Ish Chai (Vezot HaBrachot #13), Nitei Gavriel 92:2 </ref>

==Kriyat Hatorah==

# The Kriyat Hatorah for Simchat Torah requires 3 sifrei Torah. In the first one, Parshat Vezot Habracha is read. In the second, Beresheet is read until "אשר ברא אלהים לעשות". In the third one the maftir from Parshat Pinchas is read.<ref>The Tur 669:1 writes that the first Torah is used for Vezot Habracha, the second for maftir of Korbanot, and the third for Beresheet. However, Shulchan Aruch rearranged the order and put Beresheet after Vezot Habracha. That is the common custom today. The source for reading Vezot Habracha and maftir of Korbanot is Gemara Megilla 31a. Rambam (Tefillah 13:12) quotes the Gemara but does not quote the Yerushalmi cited by Tur as a source for reading Parshat Beresheet.</ref>
# The haftorah for simchat Torah is the beginning of Yehoshua.<ref>Rav Hai Goan cited by Tur held that the beginning of Yehoshua is recited on Simchat Torah. Even though it is against the Gemara Rosh Hashana 31a that the haftorah is Vayamod Shlomo, the practice is like Rav Hai Goan, as Shulchan Aruch 669:1 held. Rambam quotes the practice of the gemara as well as that of Rav Hai Geon.</ref>

==Everyone Getting an Aliyah==
# The minhag is that everyone receives an aliyah on Simchat Torah, in order to involve everybody in the happiness of finishing the Torah. Also, it increases our honor for the Torah. <ref>Rama 669:1, Mishna Brurah 669:12. Aseh Lecha Rav 3:21 adds that this minhag is partially based on the minhag to give each person an aliyah once a month, and at least in Tishrei we should ensure that this take place.</ref>
## The Sephardic custom is to repeat the aliyah that begins "ולאשר אמר" until everyone receives an aliyah. <ref>Chazon Ovadia (Sukkot p. 469)</ref>
# It is permitted for the congregation to break up for kriyat hatorah into multiple groups where a minyan or more takes a sefer torah to another room and reads it there so that the distribution of the aliyot is quicker.<ref>Chazon Ovadia (Sukkot p. 472) permits this and explains that it isn't an issue of degrading the Sefer Torah, because the minyan accompanies the sefer torah and it's kept within the same building. This is also recorded in Chazon Ovadia (Aveilut v. 3 p. 22) with regards to bringing a sefer torah to a [[Mourner's Home]]. He cites Rav Shlomo Zalman (Shalmei Moed p. 176) that it is permitted specifically on simchat torah in order to increase our excitement over the Torah by having everyone get an aliyah. See Halichot Shlomo p. 156.
*Aruch Hashulchan 135:22 writes that it is only permitted to bring a sefer torah to a new place if it is going to be there for at least 3 days of kriyat hatorah. Therefore, he disapproves of those who transport the sefer torah out of the shul to be able to read it in different locations.</ref>

==Special Aliyot==
# It is customary to call up all the children to receive an aliya called Kol Ne'arim (all the children).<ref>Rama 669:1</ref> The reader begins from "uli'Dan amar" and reads until "Me'ona", and the children recite the brachot. This is done in order to educate the children regarding the reading of the Torah and in order to bless them with the blessing Yaakov gave to Ephraim and Menashe: "Ha'malach ha'goel oti mi'kol ra hu yi'varech et ha'nearim viykare bahem shimi ve'sheim avotai Avraham ve'Yitzhak ve'yidgu la'rov be'kerev ha'aretz" (Breisheit 48, 16). The blessing is given before the children begin their bracha following the Torah reading.<ref>Mishna Brurah 669:13-14</ref>
# The person called up for the aliya during which the reading of the entire Torah is completed (beginning with the words "Me'ona E-lokei kedem") is known as Chatan Torah.<ref>Mishna Brurah 669:1</ref> The person called up for the aliya during which the Torah is begun once again is known as Chatan Breisheit.<ref>Mishna Brurah 669:2</ref>
# Even if someone already received an aliya, he may still be called up once again for Chatan Torah or Chatan Breishit. However, the one who was called up for Chatan Torah may not be called up for Chatan Breishit, because there is not a large amount of time between the two aliyot (unless one receives one honor in one shul and the other honor in another).<ref>Mishna Brurah 669:2 explains that calling up the same person for two aliyot in close succession might lead onlookers to think something is wrong with the first sefer Torah.</ref>
# Even a Kohen or Levi may be called up for Chatan Torah or Chatan Breishit.<ref>Mishna Brurah 669:2</ref>
# It is customary that the ones receiving these honors donate money for needs of the Beit Midrash and to strengthen those learning Torah.<ref>Rama 669:6</ref>
# If possible, it is proper to arrange that the men receiving these aliyot should be wise in Torah, or at the very least, be respected members of the community.<ref>Mishna Brurah 669:1</ref> Nonetheless, even a child may receive Chatan Torah, and in some places this is the custom.<ref>Rama 669:1</ref>
# Two different people should receive Chatan Torah and Chatan Beresheet and not the same person.<ref>Chazon Ovadia (Sukkot p. 470) as a concern that it will appear that the first sefer torah is invalid (See Kesef Mishna Tefilah 12:23.</ref>

==Special Items Regarding Prayers==
# [[Shehecheyanu]] is recited in Chutz La'aretz when Simchat Torah is celebrated on the second day of [[Shemini Aseret]].<ref>Shulchan Aruch 669:1</ref>
# At night time, it is customary to read Ve'zot Ha'bracha as is done on a regular Monday, Thursday, or Shabbat afternoon, and a Half [[Kaddish]] is recited afterwards.<ref>Mishna Brurah 669:15</ref>
# During the day, 3 Torahs are removed from the Aron: 1 is for ve'zot ha'bracha (the final parsha in the Torah), 1 is for Breishit, and 1 is for the special reading of the day for [[Shemini Aseret]] from Parshat Pinchas (Bamidbar 29:35).<ref>Shulchan Aruch 669:1</ref>
# In a shul in which only two Torahs are present, an additional Torah may be brought from another shul even though it is being brought to be used only once (typically this is forbidden).<ref>Mishna Brurah 669:9</ref> If this is not feasible, the 1st Torah should be rolled to Parshat Pinchas after completing the reading from Ve'zot Ha'bracha.<ref>Rama 669:1</ref>
# Some say that congregations should not say the 13 attributes of mercy (Yag Middot) when opening the Aron on [[Shemini Aseret]]. <Ref>Halichot Shlomo p. 436, Chazon Ovadya p. 469</ref>

==Links==
* [http://halachipedia.com/documents/Simchas%20Torah%20Hakafot%20Songs.doc List of Simchat Torah Hakafot Songs]
* [http://halachipedia.com/documents/Master%20Song%20List%20FINAL.pdf *NEW* Master List of Simchat Torah Hakafot Songs]
* [http://pathwayShulchan Aruchish.com/pathways/pdfs/simchattorah.pdf Simchas Torah Songs on aish.com]

==Sources==
<references/>
{{Holidays}}
[[Category:Holidays]]
[[Category:Sukkot]]

Template:Meat on Yom Tov

2026-05-20T19:31:42Z

YitzchakSultan1:

===Meat Specifically===
# It is preferable to eat meat at the [[Yom Tov]] meals. While some consider this to be an obligation, others hold that there is no technical requirement to do so. <ref>The Rambam ([[Yom Tov]] 6:18) rules that the Mitzvah of Simchat [[Yom Tov]] is fulfilled through consumption of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on [[Yom Tov]] when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone. Accordingly, the Shulchan Aruch O.C. 529:1 writes that one must have wine at each [[Yom Tov]] meal and makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the Beit Yosef. See further O.C. 696:7 and Y.D. 341:1.
*The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine. Thus, Mor U’Ketziah 529, Kitzur Shulchan Aruch 103:7, Aruch HaShulchan 529:5, and Chazon Ovadia (Yom Tov, p. 319) rule that it is an obligation to eat meat on [[Yom Tov]].
*The Bach 529, however, explains that although there is no obligation to eat meat nowadays, there still is a mitzvah to do so, and one would fulfill the Mitzvah of Simcha thereby. The Magen Avraham 529:3, Shulchan Aruch HaRav 529:7, Mishna Brurah 529:11, and [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.529.28.1?lang=bi Kaf HaChaim 529:28] agree.
*See also the Sha’agat Aryeh (Siman 65), who argues that Simchat [[Yom Tov]] does not obligate one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei Teshuva 89:19 quotes Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh.</ref>
===Both Meals or One Meal===
# It is preferable to have meat both at the nighttime and daytime meal of [[Yom Tov]]. Those who have a practice to eat one dairy meal, however, have what to rely on.<ref>The Darkei Teshuva (89:19) mentions a number of minhagim regarding eating dairy on Shavuot and a large part of the discussion is whether it is necessary to have meat at both meals. Those who hold that it is sufficient to have one meat meal include the Steipler (Orchot Rabbeinu v. 2 p. 98), Otzrot Yosef (Rav Dovid Yosef 13:7), Rav Hershel Schachter (Bikvei HaTzon p. 81), Sfat Emet ([[Sukkah]] 48a), Rabbi Mordechai Willig (Pesachim Shiur 110, min 40-50; Kol Tzvi Yoma 5778), and The Radiance of Shabbos p. 163 fnt. 33 cites Rav Chaim Pinchas Sheinberg. </ref>
===In a Bread Meal===
# Whether the meat has to be eaten within the context of a bread meal is a discussion.<ref>Madanei Yom Tov (Brachot 7:23:7) writes that meat is to be eaten with bread for simchat yom tov. However, some sources hold that meat can be eaten outside of a bread meal.
*What is the source for having bread on Yom Tov? Rosh Brachot 7:23 holds that it is because of simchat yom tov. The same is found in Tosfot Harosh (Brachot 49b s.v. shabatot) and Tosfot Rabbenu Peretz (Sukkah 27a s.v. iy). Levush 188:7 codifies the opinion of the Rosh. However, the Rashba Brachot 49b says that it is because of oneg yom tov. Rabbi Akiva Eiger 1 assumes like the Rashba. Biur Halacha 188:8 s.v. seudat cites the Rashba. Furthermore, Rashba Sukkah 27a cited by Bet Yosef 188 holds that there is no obligation of bread on Yom Tov besides the first night of Pesach and Sukkot. The same is true of the Tosfot Sukkah 27a s.v. iy and this also seems to be the opinion of the Rambam Sukkah 6:7. Bet Yosef 188 quotes the Rabbenu Yerucham who posulates that this is indeed the approach of the Rambam. There is a third group of rishonim who indicate that one needs to eat bread but aren't clear whether they hold like the Rashba or Rosh. These include the Ran Sukkah 12b s.v. matniten, Ritva Sukkah 27a s.v. alma, Mordechai Beitzah n. 669, Raah on Brachot 49b, and Meiri Sukkah 27a. Birkat Hashem v. 2 p. 356 argues that all rishonim including the Rosh agree with the Rashba that the obligation for bread stems from oneg and not simcha.
*According to the Rashba, seemingly there is not an obligation to eat the meat in a bread meal since the obligation for the meat and the bread stem from two different places. The obligation of bread is motivated by Oneg Yom Tov. However, the meat is because of simcha (Pesachim 109a). Furthermore, the obligation to have a bread meal at all on Yom Tov is a debate. The Rambam, the one who holds that it is necessary to have meat today, holds that there's no obligation to have a bread meal on Yom Tov besides the first night of Pesach and Sukkot. However, the description of the Rama of how to have dairy and meat in the meal of Shavuot in order to fulfill simchat Yom Tov is within the context of a bread meal. The same is true of the later poskim. Though it isn't necessarily the case that it isn't possible to fulfill it outside the context of a meal.
*See also Aruch Hashulchan 495 regarding Purim who maintains that it is critical to have the meat meal with bread otherwise it isn't a seuda. Perhaps that is a paradigm for simchat Yom Tov as we see the poskim compare and learn the laws of simchat Yom Tov from Purim. Rav Shraga Feivel Paretsky in Bet Yitzchak v. 24 p. 388 learns from Rambam Yom Tov 6:18 that it isn't necessary to have the meat of simchat yom tov in the meal. The Radiance of Shabbos p. 163 writes that meat should be eaten at the day meal, implying that it must be eaten in the context of the bread meal. [https://www.yutorah.org/lectures/lecture.cfm/968540/rabbi-hershel-schachter/piskei-corona-51-inyanei-sukkos/ Rav Hershel Schachter (Piskei Corona #51)] clearly indicates that it isn't necessary to have the meal as part of the bread meal in order to fulfill simchat yom tov as he writes that when there's very little space in the sukkah they can just make kiddush and eat bread in the sukkah, say birkat hamazon, and then eat meat at home. However, note that he is writing for an extenuating circumstance and perhaps can't be extended.</ref>
===Women===
#Women are obligated in simchat Yom Tov. Some say that this includes eating meat each day of Yom Tov and Chol Hamoed.<reF>Rambam (Chagiga 1:1, 2:1-3, Avoda Zara 12:3) holds that women are obligation in simcha. [https://ph.yhb.org.il/plus/12-01-10/ Peninei Halacha 1:10:3] writes that every women is obligated in simcha and it isn't just an obligation upon her husband to gladden her. Chol Hamoed Kehilchato (ch. 1 fnt. 5) quotes the Aderet (Bnei Binyamin), Rabbi Akiva Eiger (responsa 1 addition), and Shagat Aryeh that women are obligated to eat meat for simchat yom tov. He says that although women are obligated to get a new piece of clothing for simchat yom tov, that is only once over the entire holiday, however, meat applies every day.</ref>

Shemini Aseret

2026-05-18T21:49:51Z

YitzchakSultan1: /* Outside Israel on Shemina Aseret */

Shemini Aseret is a holiday following Sukkot and has a completely independent nature from the holiday of Sukkot. <ref> Gemara [[Rosh Hashana]] 4b and [[Sukkah]] 48a. 
Rashi (Vayikra 23:36) states that the reason for the eighth day, Shemini Atzeres, can be explained with the parable of a king who invited his children for several days of feasting. When the time came for them to leave, the king said, "Your departure is so difficult for me. Please stay with me for yet one more day." After seven days of Succot, God asks us to stay with Him for one more day </ref>
==Prayer on Shemini Aseret==
# It is customary to recite Tehillim 12 which begins "Lamnatzeach al hashiminit" on the night of Shemini Aseret. <ref> Chazon Ovadia [[Sukkot]] p 451 </ref>
# Because Shemini Aseret is a separate holiday, if during the Shemini Aseret [[prayers]], a person mistakenly said in the "ata bichartanu" section "et yom chag hasukkot hazeh" instead of "et yom shemini chag aseret zeh", and did not realize his error until the middle of the beracha of "ritzeh", or even after "sim shalom", or even in the middle of "elokay netzor", one must return to "ata bichartanu" and correct one's mistake. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref> If one finished the amidah and stepped back, one must return to the beginning of the amidah and start over. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref>
# If one is unsure as to whether he said the correct version of the amida, one should ideally stipulate the following: "if I am obligated to repeat the amidah over again, then that is the purpose of my repeating Shemoneh Esrai. And if I am not obligated to, then this repetition of the amidah should be considered a "voluntary [[prayer]]".
# It makes no difference for our purposes if one actually knew it was Shemini Aseret and just mistakenly said the wrong words, or if the cause of his error was that he did not know that it was Shemini Aseret. In all of these cases if he did not mention Shemini Aseret correctly, he must repeat the amidah. <ref> Chazon Ovadia [[Sukkot]] 451-454. See there where Hacham Ovadia quotes many who agree with him, including Maran Hachida, Rav Chaim Palaggi, Ma'amar Mordechai, Maharsham in the name of Rav Akiva Eiger, S'deh Chemed, Shoel Umeshiv, and Rav Moshe Feinstein. Rav Ovadia also cites those who disagree, among them the Kaf Hachaim Sofer, Chayeh Adam, Bet Yehudah Ayash, Rav Shlomo Zalman Auerbach, and the Tzitz Eliezer. It seems from R' Ovadia's presentation that majority of the Acharonim say like R' Ovadia, and this would be the proper practice for both Sephardim and Ashkenazim. </ref>

===Torah Reading===
# On Shemini Aseret, if one is outside Israel, the Torah reading, according to Sephardim, is Kol HaBechor in Parshat Reah. If Shemini Aseret falls out on [[Shabbat]], the Torah reading begins from Asar Taaser.<ref>The Gemara (Megillah 31a) writes that the Torah reading for Shemini Aseret is Kol HaBechor. Shulchan Aruch O.C. 668:1 codifies this halacha. Kaf HaChaim 668:17 explains that we read Kol HaBechor because it includes a hidden reference to Shemini Aseret in the words "VeHayita Ach Samech", which Chazal (Succah 48a) explain to mean that Shemini Aseret is included in the Simcha of [[Sukkot]]. </ref> Ashkenazim always start with Asar Taaser.<ref>Mishna Brurah 668:12</ref>

==Lulav and Etrog==
# We do not take the 4 minim on Shemini Atzeret.<ref> Gemara Sukkah 47a. Tosafot d"h Maitav explain that the eighth day of Sukkot differs from the eighth day of Pesach in that the eighth day of Sukkot is Shemini Atzeret, which is a Yom Tov that regarding a number of matters enjoys a separate and distinct identity from Sukkot. Were we to observe the Mitzvot of the seventh day of Sukkot on Shemini Atzeret, we would undermine the integrity of Shemini Atzeret. We do not take the Lulav on Shemini Atzeret, because the Lulav is ordinarily Muktza. Thus, taking the Lulav on Shemini Atzeret would make a blatant statement of concern that it is actually the seventh day of Sukkot. The Kesef Mishneh (commenting on Rambam Hilchot Sukkah 6:13) offers a different explanation for why we do not take a Lulav on Shemini Atzeret. He notes that it is only a rabbinical obligation to take the Lulav on the seventh day of Sukkot. According to Torah law, we are obligated to take the Lulav on the first day of Sukkot if one is outside of the Bait Hamikdash, and seven days if one is inside the Bait Hamikdash (see Vayikra 23:40 and Sukkah 41a). The Kesef Mishna argues that the obligations of Yom Tov Sheni do not apply to Lulav because the obligation is only rabbinic in nature. </ref>

==Eating and Sleeping in the Sukkah==
===Outside Israel on Shemina Aseret===
# If one is outside of Israel on Shemini Aseret, then should eat in the [[Sukkah]] without reciting the Bracha of Leshev BaSukkah.<ref>Rambam ([[Sukkah]] 6:13), Tur and Shulchan Aruch O.C. 668:1 write that one should eat in the [[Sukkah]] on the eighth day of [[Sukkot]] but not make a Bracha. Kitzur Shulchan Aruch 138:4, Shu"t Yechave Daat 2:76 agree. This is based on the Gemara (Sukkah 47a) which presents a debate among the Amoraim regarding how residents of the Galut should conduct themselves in relation to Sukkah on Shemini Atzeret. The Gemara concludes that the proper practice is to sit in the Sukkah on Shemini Atzeret but omit the Beracha. The Gemara indicates that we do not take the Lulav on Shemini Atzeret. Tosafot 47a s.v. maitav explain that reciting the Beracha would undermine the status of Shemini Atzeret by blatantly demonstrating that we are concerned perhaps the day is not truly Shemini Atzeret. Even though the pasuk in Parashat Emor (Leviticus 23:42) states בסוכות תשבו שבעת ימים, meaning you shall dwell in sukkot for seven days, we sit in the sukkah out of the doubt that it may be the 7th day of sukkot which would require sitting in a sukkah.
</ref> There’s a minhag to be lenient regarding [[eating in the Sukkah]] on Shemini Aseret. However, one should not follow this unless he has accepted this practice from his parents or rabbis. <ref> There’s an old minhag from the time of Rashi (11th century) to be lenient not to eat in the [[Sukkah]] on Shemini Aseret. This minhag is recorded in Sefer HaPardes, Machzor Vitri (Siman 284), and Maharil (Hilchot [[lulav]]). (See Nitei Gavriel (Arba Minim) Sh”t 4). The Piskei Teshuvot 668:1 quotes in the name of the achronim that there’s room to be lenient since the Korban Netanel writes that the entire establishment of [[sitting in the Sukkah]] on the eighth day is based on the assumption that it’s comfortable and beloved to a person. However, if it’s cold or windy then one shouldn’t sit in the [[Sukkah]].
*See [http://hebrewbooks.org/14379 Meshiv Tzedek] by Rav Tzadok Hakohen of Lublin who wrote a complete pamphlet defending this practice of not sitting in the Sukkah.
*However, the Piskei Teshuvot concludes that one must be stringent based on the Sh”t Divrei Israel (1:200) that one shouldn't follow this minhag unless one has a tradition for it and it’s not comfortable outside.
*Aruch HaShulchan 668:3 writes that the gedolim have criticized those who just eat [[Kiddish]] in the [[Sukkah]] and then eat a meal inside. Mishna Brurah 668:5 also seems to hold that one shouldn’t deviate from the ruling of Shulchan Aruch (which is based on an explicit Gemara on Succah 47a). Chacham Ovadia Yosef (Shu"t Yechave Daat 2:76 and Chazon Ovadyah ([[Sukkot]] pg 479)) also rules like Shulchan Aruch, as does Ben Ish Chai Vizot Haberacha: Halacha 13. </ref>
# Regarding [[sleeping in the Sukkah]] on the eighth day of [[Sukkot]] (Shemini Aseret), there’s a dispute in the achronim. The minhag of the Ashkenazim is not to sleep in the [[Sukkah]], while Sephardim hold that one must sleep in the [[Sukkah]].<ref> Rashba (Rosh Hashana 16a s.v. lama), Agudah (Sukkah 47a), Bet Yosef 668:1. However, Darkei Moshe 668:2 writes that a person may not sleep in the [[Sukkah]] on Shemini Aseret because that would appear as though it is Sukkot and not Yom Tov of Shemini Aseret (based on Rosh) and also because it appears to be adding onto the mitzvah (based on Ravyah). Kitzur Shulchan Aruch 138:5 writes that while the minhag is to be lenient about sleeping in the [[sukkah]], it's proper to be strict. Mishna Brurah 668:6 quotes the opinion of the Gra who holds that one must sleep in the [[Sukkah]] on the eighth day, but concludes that the minhag is to be lenient and not to sleep in the [[Sukkah]]. However, the Bet Yosef 668 writes that sleeping is no different than [[eating in the Sukkah]]. Therefore, Chazon Ovadyah [[Sukkot]] (pg 479) and Ben Ish Chai (Vizot Haberacha: Halacha 13) rule that Sephardim must sleep in the [[Sukkah]] like any other night of [[Sukkot]]. </ref>
===Outside Israel on Simchat Torah===
# On Simchat Torah in the diaspora, one should not eat or sleep in the Sukkah. If one does so, then it appears like he is extending the mitzvah of Sukkah beyond the holiday of Sukkot, which is a violation of [[Baal Tosif]].
# If one wants to eat in the Sukkah, one should first put his cooking pots in the Sukkah to indicate that he isn't using the Sukkah for the mitzvah.<ref>Shulchan Aruch O.C. 666:1</ref> Some say this solution doesn't work today, because our pots aren't so disgusting and it isn't recognizable that he's not trying to sit in the Sukkah.<ref>[https://www.yutorah.org/sidebar/lecturedata/972499/Piskei-Corona-#56:-Simchas-Torah Rav Hershel Schachter (Teshuva #56)]</ref> Alternatively, some poskim hold that one may cover the schach with a tarp which was attached from before Yom Tov (such as a shlok).<ref>Piskei Teshuvot 666:1, [https://www.yutorah.org/sidebar/lecturedata/972499/Piskei-Corona-#56:-Simchas-Torah Rav Hershel Schachter (Teshuva #56)]</ref>
# If a woman wants to sit in the Sukkah on Simchat Torah, she may not do so unless there is some indication that she isn't doing so for the mitzvah<ref>Or Yitzchak 2:242 unlike Sh"t Torah Lishma</ref>
# Some say that it is permitted to sit in the Sukkah in the afternoon of Simchat Torah once one already ate outside the Sukkah at night and for lunch.<ref>Ben Ish Chai (Vezot Habracha n. 16), Otzar Halachot 666:6</ref>
# Having intent not to fulfill the mitzvah of sitting in the Sukkah does not permit sitting in the Sukkah on Simchat Torah.<ref>Mishna Brurah 666:5 explains that when a person sits in the Sukkah on Simchat Torah, even though he doesn't violate baal tosif m'deoraysa unless he intends to fulfill the mitzvah of Sukkah it's still rabbinically forbidden to sit there because it '''appears''' like he is adding onto the mitzvah. Igrot Moshe YD 2:141:1 is also clear about this point. R' Moshe adds that if he intends to fulfill the mitzvah of Sukkah, then he violates baal tosif, even though he made a heker (something recognizable that he isn't doing it for the mitzvah). Thus, in order to avoid baal tosif, one needs to intend not to fulfill the mitzvah, as well as make a heker. </ref>

===An American in Israel===
# A Jew from outside Israel who is visiting Israel for [[Sukkot]] should not eat in the [[Sukkah]] if it’s difficult to sit alone in the [[Sukkah]]. <Ref> Nitai Gavriel (Hilchot Arbah Minim Sh”t 8), Sh”t Minchat Yitzchak 9:54, [[Rabbi Shlomo Zalman Auerbach]] in Sh”t Minchat Shlomo 1:19, [[Rabbi Ovadyah Yosef]] in Chazon Ovadyah Sukkot (pg 480-1) and Shu"t Yechave Daat 2:76, Ot Hei LeOlam (vol 2 pg 87c; quoted by Sdei Chemed [[Sukkah]] 1)</ref> However, if he is alone anyway, such as if he’s in a hotel, Sephardim hold that he should eat in the [[Sukkah]], while Ashkenazim hold that in Israel one doesn't sit in the [[Sukkah]] on Shemini Aseret. <Ref> Chacham Ovadia Yosef (Chazon Ovadyah [[Sukkot]] (pg 480-1) and Shu"t Yechave Daat 2:76) writes explicitly that if it’s not difficult to eat in the [[Sukkah]] such as one is staying by himself then he should sit in the [[Sukkah]]. However, Sh”t Minchat Shlomo 1:19 exempts such a person in all circumstances. So writes the Piskei Teshuvot 668:2 in name of Sh”t Minchat Yitzchak and Sh”t Minchat Shlomo. </ref>
===In Israel===
# In Israel, one does not eat or sleep in the [[Sukkah]] on Shemini Aseret. <ref>Shulchan Aruch 666:1, nitei Gavriel ([[Sukkot]] 81:4) </ref>
# In Israel, if one must eat or sleep in a [[Sukkah]] on Shemini Aseret, as there’s no room inside, then one should remove 4x4 [[Tefachim]] of [[S'chach]] to show that one doesn’t intend to add to the mitzvah ([[Baal Tosif]]).<ref>Shulchan Aruch 666:1. Mishna Brurah 666:5 explains that past the time of the Mitzvah (such as in this case that's it after Sukkot) there’s no real [[Bal Tosif]] m'deorayta unless one intends to add to the mitzvah. However, there is an issue of '''appearing''' like adding to the mitzvah. Nitei Gavriel 81:4 writes simply that the same needs to be done if one needs to sleep in the [[Sukkah]] on Shemini Aseret. See also [http://www.yutorah.org/lectures/lecture.cfm/782472/Rabbi_Zvi_Sobolofsky/Simchas_Torah_-_How_to_'kosher'_a_Sukkah_for_Simchas_Torah Simchas Torah-How to 'kosher' a Sukkah for Simchas Torah] by Rabbi Zvi Sobolofsky</ref> Alternatively, one can put a tarp on top of or below an area of 4x4 [[Tefachim]] of [[S'chach]], as long as the tarp is within 3 [[Tefachim]] of the [[S'chach]].<ref> Piskei Teshuvot 666:1 quotes the Bikurei Yacov 666:5 who says that using 4x4 invalid [[S'chach]] isn't sufficient, and notes that the Bigdei Yesha disagrees and permits it. Piskei Teshuvot then adds that even the Bikurei Yacov agrees that putting a tarp of 4x4 [[Tefachim]] on top or below the shach within 3 [[Tefachim]] of the [[S'chach]] is sufficient. </ref>
# It’s permissible to eat in the [[Sukkah]] after Shemini Aseret and it’s not an issue of [[Bal Tosif]].<ref> Rama 666:1. Rama writes that the reason it's permitted is because it’s clear that one isn’t [[sitting in the Sukkah]] to fulfill the mitzvah when he sits in it after [[Sukkot]]. However, it would be an issue on Shemini Aseret because it’s too close to the holiday. </ref>
# It’s permissible to eat or sleep in the [[Sukkah]] before [[Sukkot]] (erev [[Sukkot]]) and it’s not an issue of [[Bal Tosif]].<ref> Chazon Ovadyah pg 481 holds that’s there no issue of [[Bal Tosif]] before a mitzvah is performed. Interestingly, Piskei Teshuvot 666:1 raises this issue (and also writes that it’s strange that no one addresses this issue) and rules leniently as wekk. He adds that it’s preferable to eat a meal or a snack ([[KeBaytzah]] of [[mezonot]]) outside the [[Sukkah]] after [[eating in the Sukkah]] to demonstrate that one doesn't intend to add to the mitzvah. </ref>

==Nighttime Meal==
# Many poskim say that one shouldn't start the meal until it is certainly nightfall (i.e. [[Tzet HaKochavim]]). If one did start the meal before nightfall, and one is eating in the Sukkah, then he should not make the bracha of Leshev BaSukkah. <ref>Magen Avraham (668:3) quotes the Maharshal who writes that one shouldn't make [[Kiddish]] on Shemini Aseret until nightfall, in order to avoid a situation where there is a doubt if one should make the bracha of Leshev BeSukkah. Many achronim agree (Levush 668:1, Chaye Adam 153:5, Kitzur Shulchan Aruch 138:4, Aruch HaShulchan 668:6, Kaf HaChaim 668:10, Mishna Brurah 668:7, Nitei Gavriel 85:4, and Chazon Ovadyah p. 669). Chazon Ovadyah writes that there is even more reason to be strict about this in Israel.

[The term that the Magen Avraham uses, "Ad SheTechshach" in context clearly means certain nighttime which is after [[Tzet HaKochavim]]. This term is also used in the Mishna (Pesachim 99b) and there the Mishna Brurah 472:5 explains it to mean [[Tzet HaCochavim]].]</ref> Similarly, one should not make [[Kiddush]] on the night of [[Simchat Torah]] before certain nightfall (i.e. [[Tzet HaCochavim]]). <ref>Kaf HaChaim 668:10 quoting Ben Ish Chai (Vezot HaBrachot #13), Nitei Gavriel 92:2 </ref>
# Because Shemini Aseret is an independent holiday, the beracha of [[Shehecheyanu]] must be recited at [[kiddush]]. <ref> Chazon Ovadia [[Sukkot]] p 451 quoting Masechet Sofrim. See Succah 48a with Rashi's comments. </ref>
# If someone mistakenly said the [[kiddush]] for [[Sukkot]] instead of the [[kiddush]] for Shemini Aseret, he must return and repeat the [[kiddush]]. <ref> Chazon Ovadia [[Sukkot]] 451-454 </ref>

==Links==
* [http://www.yutorah.org/lectures/lecture.cfm/749239/Rabbi_Aryeh_Lebowitz/Sitting_in_Sukkah_on_Shemini_Atzeres Sitting in Sukkah on Shemini Atzeres] by Rabbi Aryeh Lebowitz
==Sources==
<references/>
{{Holidays}}
[[Category:Holidays]]
[[Category:Sukkot]]

Beating the Aravot

2026-05-08T00:31:06Z

YitzchakSultan1:

In the Bet Hamikdash the Kohanim would take an Aravah every day of Sukkot and circle the mizbe'ach. To remember this practice, nowadays we take the aravah only on the last day of Sukkot, namely Hoshana Rabba.<ref>Sukkah 44a</ref>

==Beating the Aravot==
# It is our custom on [[Hoshana Rabba]] morning after [[mussaf]] to beat five [[aravot]] on the floor five times.<ref> Chazon Ovadia [[Sukkot]] pg. 440, Yalkut Yosef Moadim pg. 183, Shaar Hakavanot 105a. Chayei Adam 153:3 writes that although there's really no fixed number of aravot necessary the proper custom is to use five.</ref>
# We hold like the opinion in the gemara that the beating of the [[aravot]] is a minhag neviim, and therefore there is no bracha recited on it.<ref> This argument about whether its a minhag neviim or yesod neviim appears in Gemara Sukkah 44a-b. Rashi there explains the practical difference between these opinion is whether or not we say a bracha. The Rambam (Sukkah 7:22) writes that since we hold that beating the aravot is only a minhag we do not recite a bracha. Shulchan Aruch OC 664:2 agrees. </ref> Additionally, in the shem yichud the text should read minhag neviim and not yesod neviim.<ref>Chazon Ovadia Sukkot p. 440</ref>
# One should shake the aravot before beating them.<ref>Rama 664:4, Chayei Adam 153:3</ref>

==Which Aravot are fit?==
# The [[Aravot]] used for beating the [[Aravot]] must be fit for shaking the [[four minim]].<ref> Rama 664:4, Chazon Ovadyah ([[Sukkot]] pg 443) </ref>
# The aravot should initially be nice in order to fulfill hiddur mitzvah. However, as long as they have a single leaf on them they are fit.<ref>Shulchan Aruch and Rama OC 664:4. Mishna Brurah 664:17 explains that the aravot should initially have 3 or 5 groups of leaves.</ref>
# The custom is to tie the aravot together for the procedure of beating the aravot.<ref>Birkei Yosef 664:4, Mishna Brurah 664:17. Chayei Adam 153:3 adds that it is nice to tie them together with a piece of the lulav.</ref>
# If necessary, it is permissible to use the two [[aravot]] that were tied to your [[lulav]] once you have fulfilled that mitzva, for the beating and removed the [[aravot]] from the tie.<ref> Mishna Brurah 664:21 as well as Chazon Ovadia Succot pg. 442 say that although Shulchan Aruch 664:6 holds like the gemara [[sukkah]] 44b that you cannot be yotzei with the [[aravot]] with the [[lulav]], that's only talking about when the [[aravot]] are still tied to the [[lulav]]. Nitai Gavriel 77:10 agrees. In addition, this is not a problem of maalin bakodesh viein moridin (we go up in holiness and don't go down) because the Mordechai says that's only referring to items that are holy and not items that are just used for a mitzva. Yalkut Yosef Moadim pg. 183, Sh"t Yechave Daat 3:48, Beit Yosef Yoreh Deah 259 and Shach 259:11 hold like this. </ref>
# If necessary, one can pass his [[aravot]] that he used to beat on the ground to a friend to fulfill his obligation as well as long as most of the leaves are still on the branch.<ref> Sh"t Yechave Daat 3:48 </ref>
# The minimum length for an [[aravah]] branch for beating is 3 [[tefachim]], like it is for the [[aravah]] for the mitzva with [[lulav]].<ref> Shulchan Aruch 664:4, Nitai Gavriel Sukkot 77:4, Chazon Ovadia [[Sukkot]] pg. 443 </ref>
# Most poskim believe that there is no reason to beat the aravot until all of the leaves fall off.<ref>Ben Ish Chai (Vezot Habracha no. 7), Chayei Adam 153:3</ref>
# The aravot should be beaten on the ground and not a paved area.<ref>Ben Ish Chai (Vezot Habracha no. 7)</ref>

==Who's obligated?==
# Some say that [[Women]] are exempt from beating the [[Aravot]].<ref> Chazon Ovadyah ([[Sukkot]] pg 443), [http://www.doresh-tzion.co.il/QAShowAnswer.aspx?qaid=102226 Chacham Benzion Mussafi]. See also Sh"t Rav Pealim 1:Kuntres Sod Yesharim:12 </ref> Some say that women should also beat the aravot.<ref>Nitai Gavriel Sukkot 77:15</ref>

==Reasons for the Custom==
# Some view the beating of the Aravot as a ritual of atonement, and interpret Hoshana Rabba as a day of final judgment and forgiveness. Beating the branches symbolizes, and mystically brings about a sweetening of the Divine attribute of justice.<ref>Zohar Parshat Tzav (end of 31b)</ref> Since the aravot symbolize the mouth by beating the aravot we are praying that the mouth of the prosecuting angels are closed.<ref>Chazon Ovadia Sukkot p. 441 based on the Zohar</ref>
# A recent view believes that the beating of the Aravot is a re-enactment of a prophecy delivered and acted out by the prophet Chagai on the 21st of Tishrei (i.e. on Hoshana Rabba) in which Chagai assured Jews that God would ultimately overturn the nations of the world and redeem Israel and the Temple.<ref>See Chagai 2:1-9 and see article by Steven Weiner entitled "What Did the Willows Ever Do to Deserve Such a Beating? An Original Explanation for a Perplexing Custom" found here: http://seforim.blogspot.com/2015/09/what-did-willows-ever-do-to-deserve.html</ref>

==Links==
* [https://www.ou.org/torah/mitzvot/meaning-in-mitzvot/beating_the_aravot/ Beating the Aravot] by Rabbi Asher Meir

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Sukkot]]

Tochen

2026-05-03T21:13:40Z

YitzchakSultan1: /* Mashing */

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[[File:Grinding.jpg|thumb]]
Tochen (lit: grinding) is one of the 39 melachot forbidden on shabbat. Below are its relevant details and practical applications.

==Definition==

#The melacha is defined as the constructive reduction of a large singular entity into small parts whereby it serves a new purpose.<ref>Rambam Peirush HaMishnayot 7:2 </ref>
##Examples include chopping wood into small chips for a fire, shaving down a metal rod to form small strips, and dicing vegetables to cook them.<ref>Rambam hilchot shabbat 8:15 </ref>
##The prohibition of Tochen ([[grinding]]) includes chopping, grating, crushing, mashing, shredding, or breaking something into small pieces.<ref>Shemirat Shabbat KeHilchata 6:1 </ref>
#Tochen also applies to non-foods. For example it's forbidden to crush a clod of dirt, shave splinters off a piece of wood, sawing wood with intent for the dust.<ref>Shemirat Shabbat KeHilchata 6:1 in the note, Yalkut Yosef ([[Shabbat]], vol 3, pg 377) </ref>

=== In the Mishkan ===

# Tochen (grinding) was performed in the mishkan in the process of crushing herbs to make dyes.<ref>Rashi Shabbos 73a s.v. HaOfeh. See 39 Melochos (Rabbi Ribiat vol. 2, Zoreiah footnote 7) </ref>

=== Toldot ===
#Cutting up vegetables into small pieces in order to cook them and shaving down a metal rod are examples of toldot of Tochen.<ref>Rambam hilchot shabbat 7:5, 8:15, 21:18 </ref>

== How Small is Small? ==

=== Making a Salad ===
# It is forbidden to cut vegetables into very small pieces.<ref>The gemara shabbat 74b cites Rav Papa as stating that one who is פרים סילקא (lit: chops up beets) into small pieces has violated the melacha of tochen. This is Rashi's girsa in the gemara there. However, according to many rishonim, it is actually not so simple that merely chopping vegetables would be a problem of tochen.

*(1) The Rosh 7:5 cites from Rabbenu Chananel that the correct pshat in the gemara is one who grinds up twigs into sawdust. The Rosh asks how Rashi could think that merely chopping up vegetables would be a violation of tochen. The Korban Netanel 10 explains that the Torah wouldn't have prohibited chopping up vegetables because it's impossible to give a clear guideline as to how small is small, and because this type of chopping doesn't really have a significant effect on the vegetable (in contrast to grinding wheat into flour, which completely changes the character of the wheat into a new entity). Thus, according to the Rosh / R"C, there is never an issue of tochen with chopping vegetables.

*(2) Tosfot (shabbat 74b s.v. high) is seemingly bothered by the Rosh's question on Rashi, and so even though he learns the gemara like Rashi (that the gemara is discussing chopping up beets), he limits it by stating that only beets are included in this prohibition, but not other vegetables. He doesn't explain what makes beets unique that only they would be subject to tochen if chopped up into small pieces. Minchat Chinuch (tochen 2) explains that tosfot means to distinguish between vegetables that can be eaten raw and those that need to be cooked. Beets must be cooked, and so chopping is viewed as the preparatory step towards cooking, and thus a more significant act. In contrast, when one chops up a vegetable that doesn't need to be cooked, this is viewed as just part of the eating process.

*(3) This idea is explicitly stated by the Ritva 74b, that only beets and other vegetables which are not eaten raw would be subject to this prohibition of tochen.

*(4) There are some who suggest that the Rambam agrees to a variation of this idea as well. He writes in a few places that one has violated tochen when they chop up vegetables into small pieces "כדי לבשלו" (lit: in order to cook them). It sounds like he thinks that only if the chopping is a preparatory step in the cooking process is it viewed as a significant act that would be defined as melacha [this is still slightly different than the Ritva; if there is a vegetable that can be eaten raw, but one chops it up in order to cook it, they would still be obligated according to this understanding of the Rambam, even though they would be patur according to the Ritva]. The Kesef Mishna (hilchot shabbat 21:18) understands the Rambam this way. However, many achronim disagree (Aruch Hashulchan 321:4; Minchat Chinuch tochen 2; Biur Hagra 321:15), and think that the Rambam merely mentioned "in order to cook them" just to describe a situation in which one would chop up vegetables into small pieces, but it is not actually a requirement that the chopping be done to prepare for cooking.

*However, other rishonim agree to Rashi that there would be an issue to chop up vegetables, even if one does not intend to cook them, and even if they are edible raw. For example, Tosfot (shabbat 114b s.v. ela) states that chopping up vegetables into pieces that are "דקות מאוד" (lit: very small) violates tochen, but chopping them into big pieces is completely permitted (since this isn't considered similar at all to "grinding"). Similarly, Haga'ot Maymoniyot (hilchot shabbat ch 21 ot 70) cites from the Rashbam that crumbling up bread is not a problem of tochen because the bread has already been ground up once (when first made, the wheat was ground into flour), and so tochen can't be violated a second time. The implication here is that without this argument to be lenient, tochen would have been applicable on bread, even though it is food, edible as it is, and one doesn't intend to cook it further.

*L'halacha, the Shulchan Aruch 321:12 paskens stringently that one who chops up vegetables into pieces that are "דק דק" (lit: very small) has violated the biblical melacha of tochen. As we have seen, many rishonim would disagree with this statement, but of course many would agree, and so the Shulchan Aruch follows the strict approach. However, there is a discussion whether the Rama agrees to this or not. The Rama writes that it is similarly prohibited to chop up figs or carrobs for old people. Why does he specify old people? The Magen Avraham 321:14 suggests that perhaps the Rama understands that it is only prohibited to chop it for old people since they are unable to eat the vegetables otherwise. This type of chopping is significant and thus deemed melacha. However, if someone is able to eat the vegetables even before the chopping, then chopping would be permitted. This is a major leniency. However, it is rejected by the Mishna Brurah (Biur Halacha 321:12 s.v. lifnei), who suggests that really the Rama just mentioned old people because that was the common case, but it was not meant to exclude other people. Practically then, the halacha is that one may not chop vegetables into very small pieces even for one who is able to eat them otherwise.</ref>
## Some say it is permitted to ask a non-Jew to cut up vegetables into very small pieces even though it is not for immediate consumption (e.g. Friday night after the meal for the purpose of lunch the next day).<ref>[https://www.torahanytime.com/#/lectures?v=128698 Rav Yitzchak Yosef (Motzei Shabbat Lech Lecha 5781, min 41-52)] explains that it is permitted to ask a non-Jew to chop up vegetables for a salad for lunch far in advance since there are some opinions in the rishonim who would permit it since the vegetables were edible raw. </ref>
# It is permitted to cut vegetables into pieces that are somewhat large, immediately before the meal.<ref>Shemirat Shabbat Kehilchata 6:6. This is based on the leniency of the Rashbah (discussed below) that one may perform tochen right before consumption. The Beit Yosef isn't willing to rely upon the Rashbah fully, but he suggests that if one chops up the vegetables a little bit bigger than normal (such that it might not be "דק דק"), then one can rely upon the Rashbah to do so right before the meal. The Mishna Brurah 321:45 paskens this way as well.</ref>
## What is considered somewhat large?
### This is a debate amongst the poskim.<ref>Dor Hamelaktim v. 5 p. 2913-5 cites 3 main approaches:
*Rav Belsky (OU Documents S-34) holds that the size for tochen is cutting it smaller than one usually cuts. Rav Elyashiv (Am Mekadshei Sheviyi 1:6:4) and Hilchos Shabbos (Rav Eider fnt. 39) concur.
*Yashiv Moshe (Nishmat Shabbat 315:2) and the Shabbos Kitchen (p. 130) write that it is a problem of tochen if one cuts it to a size that people consider very small.
*Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 6 fnt. 6, Minchat Shlomo 1:91:13, Shulchan Shlomo 321:13:2) seems to hold that as long as one still needs to chew on it to eat it (and can't just swallow it), it is big enough to not violate tochen. 39 Melachos v. 2 p. 458 seems to apply Rav Shlomo Zalman Auerbach's opinion to permit cutting any salad, since it will still need to be chewed. However, he concludes that we do not follow that opinion. Minchat Ish 3:4:4 s.v. vheneh has a different interpretation of Rav Shlomo Zalmen which is more strict. RSZ didn't mean that if it's big enough that it can't be swallowed then it is permitted to cut it to that size; rather, RSZ is just saying that if it is a little small then it has made the chewing process easier and is considered tochen.
*Lastly, they cite Zachor Vshamor (Tochen 2) who says that if the pieces are larger than 1/2 cm cubed, then it is certainly not considered very small.</ref>
#### Some define it as pieces which are unable to be swallowed whole and must be chewed.<ref>Rav Shlomo Zalman Auerbach (Shemirat Shabbat Kehilchata ch. 6 fnt. 6, Minchat Shlomo 1:91:13, Shulchan Shlomo 321:13:2)</ref>
#### Others define it as pieces that are cut larger than typically cut during the week.<ref>39 Melachos v. 2 p. 460, Dor Hamelaktim v. 5 p. 2914 citing Chazon Ish 57 s.v. vheneh, Brit Olam (Tochen 20), Az Nidbaru 11:8, 12:22, Shabbos Kitchen ch. 9 fnt. 19, Rivevot Efraim 5:260:3, Hilchos Shabbos (Rav Eider fnt. 91)</ref>
#### Others define it as pieces that most people would consider small.<ref>Yashiv Moshe (Nishmat Shabbat 315:2) and the Shabbos Kitchen (p. 130)</ref>
# It is permitted to cut vegetables into large pieces, even far in advance of a meal.<ref>Dor Hamelaktim v. 5 p. 2913</ref>

=== Slicing Along a Single Axis ===
#There is a debate amongst the poskim if the prohibition of tochen applies only if the food is being cut very small in all dimensions or if it even applies if one is slicing in one direction, such as when slicing an egg or tomato.<ref>Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 3) writes that slicing foods in one direction isn’t considered tochen because otherwise there would be no limit. Rav Shlomo Zalman Auerbach (Sh”t Minchat Shlomo 91:13) also rules this way. On the other hand, Ketzot HaShulchan Siman 129 Badei HaShulchan 2 quotes that the Tzemach Tzedek was stringent. Additionally, Orchot Shabbos page 217 chapter 5:footnote 12 writes that Rav Elyashiv was stringent as well. </ref>

=== Mashing ===

#There is a debate amongst the poskim if the prohibition of Tochen applies to fruit or vegetables (such as bananas and avocados) that do not separate into individual pieces when mashed, but rather just change shape and remain one large mass.<ref>The Tosefta (Beitza 1:19) says that "Pressed or dried figs cannot be crushed before the elderly." The Chazon Ish (57, “nimtzeinu”) writes that when pressed or dried figs are crushed, they remain one mass, and therefore even in such a case tochen is applicable. In light of this, the Chazon Ish writes that it is forbidden to mash a banana even though it remains one mass after being mashed. He thinks that this is forbidden even for immediate eating (since he rejects the leniency of the Rashba, and thinks that even the Rashba was only lenient by chopping vegetables, but wouldn't be lenient here). Therefore, he says one must mash the banana with a shinui. However, Rav Moshe Feinstein (Iggerot Moshe OC 4:74:Tochen 2) rules that mashing is not subject to the prohibition of Tochen (since you aren't actually separating it into different parts), and thus the banana may be mashed in the regular manner. He also thinks that if there would be an isur of tochen here, then it shouldn't be mutar just because you do it with a shinuy. He nevertheless concludes that if possible, one should mash the banana with a shinui in order to be machmir for the position of the Chazon Ish. </ref>
##Therefore, it is better to do so with a shinui.<ref>Rabbi Ribiat (“The 39 Melochos” pg. 461) sides with Rav Moshe that really me'ikar hadin one may mash the banana without a shinuy because mashing is not considered tochen. Chacham Ovadia Yosef (Yechave Daat 5:27) considers mashing to be tochen, but permits one to mash a banana with a fork to feed immediately to a child. It is clear in Chazon Ovadia (v. 4 p. 255) that the main point isn't that it is for a child as he allows mashing avocado for an adult also, as long as it is for immediate consumption. Rabbi Moshe Halevi (Menuchat Ahava 2: pg. 278), writes that he should preferably do so in an unusual manner, such as by using the handle of the fork. Shemirat Shabbos Kehilchita 6:7-8 forbids mashing a banana or avocado unless one uses a shinui. </ref>
##If it's already so soft that when one simply pulls a piece of the fruit, that piece separates from the rest of the fruit, then it is permitted to mash.<ref>Shemirat Shabbat KeHilchata 6:7 </ref>

==Various Leniencies==

=== For Immediate Consumption (לאלתר) ===
#Since there are some who hold that it is permitted to cut up raw vegetables or fruit for "immediate" consumption, and there are others who forbid, many poskim write that one should only cut up the vegetables or fruit with a knife into somewhat large pieces for "immediate" consumption.<ref>*The Rashba (Responsa 4:75) writes that it is permitted to do Tochen immediately before consumption just like it is permitted to do [[Borer]] immediately before consumption. The opinion of the Rashba is codified as halacha in the Rama 321:12. The Magen Avraham 321:15, however, quotes the Shiltei Giborim who questions this leniency. Similarly, the Chazon Ish OC 57 seems to prohibit chopping into small pieces even for immediate use in opposition to the Rashba.
*In discussing the Rashba, the Beit Yosef 321 writes that in order to satisfy all opinions one should cut the item into somewhat big pieces and then eat it immediately. The Chaye Adam (Klal 17:2) rules that for immediate consumption one may cut vegetables into somewhat large pieces in accordance with the Beit Yosef. Rav Moshe Feinstein (Iggerot Moshe OC 4:74, Tochen 2) writes that the view of the Chazon Ish 57 that prohibits chopping into small pieces even for immediate use is a lone view and against the common practice. Chacham Ben-Zion Abba Shaul (Ohr Litzion 1:28) is also lenient. The Mishna Brurah 321:45 first writes that since some Rishonim disagree with the Rashba one should follow the compromise of the Beit Yosef to cut it up into somewhat large pieces. Nonetheless, he concludes, that one who cuts it up into very small pieces for immediate consumption has what to rely on. Shemirat Shabbat KeHilchata 6:6 agrees.</ref>
##Sephardim hold that for immediate consumption it is permitted to cut up a vegetable even into small pieces. However, it is praiseworthy to be strict to only cut it into big pieces.<ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 382) </ref>
##For a child or someone who can't eat large pieces, there is what to rely upon to cut it up into small pieces, as long as one does so right before the meal.<ref>Shemirat Shabbat KeHilchata 6:6 </ref>
##The above leniency is only if one uses a regular knife, but not a special dicing utensil.<ref>Mishna Brurah 321:44 and Shemirat Shabbos KeHilchata 6:6 </ref>
#How do we define "immediate consumption"?
##It is considered "immediate" as long as one makes the salad right before beginning the meal in which it will be eaten.<ref>Mishna Brurah 321:45, Shemirat Shabbat KeHilchata 6:6, Yalkut Yosef ([[Shabbat]], vol 3, pg 382) </ref>
###If one plans on going to shul, then one should make the salad after coming back from shul, not before.<ref>Mishna Brurah 321:45</ref>
##The above leniency applies whether one is preparing for one's own immediate consumption or another person's.<ref>Bet Yosef 321 based on the Tosfot ([[Shabbat]] 74a s.v. [[Borer]] UMayni'ach) writes that it is permitted to do Tochen for another person's immediate consumption just like it is permitted to do Tochen for one's own immediate consumption. Mishna Brurah 321:43 agrees.</ref>
##If one made a salad for one meal and there was leftovers, one is allowed to eat it at another meal.<ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 389) </ref>

=== Pre-crushed Food (אין טוחן אחר טוחן) ===
#Food that was made from crushed particles may be crushed on [[Shabbat]] if one will eat it on shabbat. This is based on the principle of "ein tochen achar tochen" (lit: there is no tochen after tochen)<ref>This is based on the principle of "אין טוחן אחר טוחן" (lit: there is no tochen after tochen). There are different explanations given in the achronim to explain why one can't violate tochen a second time.

*(1) The Chazon Ish (OC:57 s.v. inyan), cited by Dirshu Mishna Brurah (siman 321 footnote 55), explains that really the point here is that a substance which was joined together by a human being (as opposed to naturally forming) isn't really considered to be unified in a real way. Hence, the bread, which is made up of flour particles that were joined together via kneading it with water, isn't considered a unit and thus not subject to tochen. This is different than wheat, which formed naturally and so is considered a unit, and therefore would be subject to tochen.

*(2) The Gra (biur hagra 321:16) comments on the Rama that the same is true for every melacha. Clearly then, he understands that the principle of "no tochen after tochen" is not saying anything particular about tochen (i.e. not like the chazon ish). Rather, it is a general point about melacha. One cannot violate the melacha a second time, presumably because it is no longer really accomplishing something significant. This is thus similar to the principle of "no bishul after bishul", that once something is cooked, it cannot be cooked again (unless perhaps if it is liquid and it cools down).

*(3) Rebbe Akiva Eiger seems to have a different understanding. The Shulchan Aruch 302:7 says that one may not use their fingernail to scratch off dry dirt from their clothing, because this would inevitably grind up the dirt and thereby violate tochen. Rebbe Akiva Eiger there asks why this should be a problem of tochen given that in general we hold "no tochen after tochen", and certainly this dirt was initially disparate and only became a unit after drying up. He is clearly arguing on the chazon ish, as he's applying ein tochen achar tochen even to a case when it naturally formed. He is also seemingly against the Gra, because he's applying ein tochen achar tochen to a case when it was never actually ground up by before, but merely started off disparate and then joined together on its own. He seems to understand that as long as a unit began as disparate pieces, then there will be no problem of tochen to grind it up. Tochen is only relevant on something which was always a unit, such as wheat and the like.</ref>
##For example, one may crush [[matza]], bread, crackers, chocolate, and sugar.<ref>The Rama 321:12 rules that it is permitted to crush up bread because the flour was already ground up when it was made. Shemirat Shabbat KeHilchata 6:11 extends this to breaking up [[matza]], crackers, chocolate, and sugar.</ref>
#Food which was crushed very well before [[Shabbat]], or on [[Shabbat]] in a permissible way, may be further cut on [[Shabbat]] even in the normal fashion.<ref>Shemirat Shabbat KeHilchata 6:12 </ref>
#If someone made farina or rice porridge before Shabbat and now on Shabbat it is dry, one may pour hot water even from a ''Kli Rishon'' onto the farina or rice porridge to dilute it and mix it up. One may even crush the clumps with a spoon.<ref>Shemirat Shabbat KeHilchata 6:13 </ref>

=== Foods not From the Ground (אינו גידולי קרקע) ===
#Even though there is an issue of tochen on non-food items as well as food items, foods that do not grow from the ground such as meat, eggs, and cheese are not subject to the prohibition of tochen.<ref>Gemara Shabbos 74b writes that one who grinds firewood into small pieces is chayav for tochen. Rambam Shabbos 7:5 includes grinding metal as a tolda of tochen. The Minchat Chinuch (Musach Hashabbos Tochen 4) concludes based on the Rambam’s example that tochen applies to items which are not gidulei karka, and he adds that this is also the view of Rashi (gemara 74b s.v. “Sheva”), who writes that there is a prohibition of tochen for clods of Earth. However, the Pri Megadim (Mishbetzot Zahav 321:10) writes that both dirt and metal may be considered gidulei karka. Shulchan Aruch O.C. 321:9, based on Terumat Hadeshen 56, writes that one may cut cooked meat into very small pieces. Mishna Brurah 321:31 explains that this is because it isn’t gidulei karka and therefore the prohibition doesn’t apply. Shemirat Shabbos KeHilchata 6:14 and Yalkut Yosef (Shabbos, vol 3, pg 391) extend this to eggs and cheese. Shoneh Halachot 321:24 quotes the Chazon Ish that one may not be lenient with things that do not grow in the ground unless the intention is to eat them immediately.</ref>
#One may not grind up raw meat on Shabbat, since otherwise it isn't edible.<ref>Rama 321:9, Kaf Hachaim 324:29</ref> If it is for immediate consumption it is permitted.<ref>Mishna Brurah 321:33, Tiferet 321:47 citing Chazon Ovadia Shabbat v. 4 p. 270</ref>

=== Cooked Fruits and Vegetables ===
#Fruits or vegetables which were cooked to the point that it is very easy to mash may be crushed on [[Shabbat]]. It can be mashed on Shabbat even with the prongs of a fork, but not a strainer.<ref>Shemirat Shabbat KeHilchata 6:9</ref> Some say that it isn't permitted to mash unless its shape partially was crushed or fell apart because of the cooking.<ref>Shemirat Shabbat Kehilchata (English Version p. 73) clearly translates that vegetables cooked before Shabbat need to be already crushed in that they have changed their shape or fallen apart. This is certainly the ruling of Rav Shlomo Zalman Auerbach (ch. 6 fnt. 22). However, Shemirat Shabbat Kehilchata 6:9 implies that essentially if it is very soft then it is permissible to mash on Shabbat even if it didn't lose its shape. See also 6:10. Orchot Shabbat 5:9 similarly sounds like it is permitted with the same conditions and doesn't require that the shape change or fall apart. The Dor Hamelaktim v. 5 p. 2923 cites the Nishmat Shabbat 321:317:4 who is lenient and the Hilchot Shabbat BShabbat (ch. 11 fnt. 41) who is strict.</ref>

=== Changing the Utensil (שינוי גמור) ===

# If one completely changes the utensil to perform tochen (instead of using the typical utensil), then it is permitted.<ref>The gemara shabbat 141a cites Rava as holding that if one uses the back of a knife to crush pepper, it is permitted because one is using a shinuy. This is quite surprising, since if crushing it up normally would constitute an isur deorayta, why should it be permitted just because one does it with a shinuy? Typically speaking, doing melacha k'la'achar yad (i.e. in the abnormal way) is still rabbinically prohibited, so why should this be different? The Beit Yosef siman 321 cites from the Shibolei Haleket siman 92 as explaining that here it is a shinuy gamur (lit: complete change), and therefore it has the ability to permit even a biblical prohibition. Changing from a stone mortar and pestle to a wooden one is the first shinuy, and changing to the back of a knife is a second shinuy. The idea is presumably that since this is so different from the typical way the melacha is done, chazal weren't concerned that if someone did it this way they would come to violate the biblical prohibition, and so chazal weren't gozer. </ref>
## For example, pepper is usually ground in a mortar and pestle, so it is permitted to grind it using the back of a knife (instead of a pestle) on a plate or on the table (instead of a mortar).<ref>Shulchan Aruch 321:7 and Mishna Brurah 321:25.</ref>
## Similarly, salt may be crushed up with the back of a knife, on a plate or the table.<ref>Shulchan Aruch 321:8</ref>
# Salt granules which solidified because of a moisture may be crushed on [[Shabbat]]. However, one may not crush salt crystals (looking like blocks) or any other spice which has never yet been crushed, unless one does two Shinui's (changes) by using the handle of the knife or fork on a plate or the table.<ref>Shemirat Shabbat KeHilchata 6:11 </ref>

==Grinding for a Small Child==

#One can be lenient to cut a food very small for a small child to eat, so long as it is done immediately prior to the meal.<ref>Shemirat Shabbat KeHilchata 6:6, Iggeros Moshe OC 4:74, Tochen 2. </ref>
#If one wants to mash a banana or avocado for a small child (see above section on whether "mashing" is included in tochen), one should do it with a shinuy (lit: variation), such as using the handle of a fork or a spoon.<ref>Shemirat Shabbat KeHilchata 6:8 </ref>

==Utensils Designed for Grinding==

#Any tool which is designated for crushing or the like, such as a mortar and pestle, or a knife used only for dicing, may not be used in any manner on shabbat, even for immediate use.<ref>Shemirat Shabbat KeHilchata 6:2, Sh”t Rivash 184</ref>
##There is a debate whether this is merely a rabbinic prohibition of uvdin d'chol, or a biblical one of tochen.<ref>See Teshuvat Harivash siman 184, who presents both of these options. Shulchan Aruch 321:10 states that one may not grind up cheese with a special cheese grinder, even though cheese doesn't grow in the ground and thus isn't subject to tochen. Clearly, then, this is prohibited rabbinically because of uvdin d'chol, as Mishna Brurah 321:36 explains. However, the Mishna Brurah 321:45 is concerned that when tochen would be relevant (like on vegetables), then cutting them with a designated utensil might constitute an isur deorayta. This is analogous to the melacha of borer (lit: sorting), in which it is permitted to do borer by hand, but prohibited biblically if the kli is designated for borer. The Biur Halacha (321:12 s.v. midi) elaborates on this idea as well.</ref>
#List of Forbidden utensils:
##One should not use an onion slicer (a machine which is made of a set of knifes that surrounds the onion and dices it).<ref>Shemirat Shabbat KeHilchata 6:3 [I'm not entirely clear about what an onion slicer is.] </ref>
##A vegetable chopper (with blades fitted with springs on an axis) is forbidden since it chops vegetables thinly.<ref>Shemirat Shabbat KeHilchata 6:3 </ref>
##It’s forbidden to grind coffee beans it a grinder meant for it.<ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 377) </ref>
##A cucumber or tomato slicer may not be used on Shabbat.<ref>Dor Hamelaktim v. 5 p. 2891 quotes Rav Elyashiv (Zachor Vshamor ch. 1 fnt. 30) that a tomato slicer is a problem of tochen and Dor Hamelaktim compares it to a cucumber slicer.</ref>
##Potatoes or vegetables which were cooked may not be put through a strainer in order to puree it (as the strainer is designated for that purpose). However, one is permitted to crush it with a fork (even the prongs), as long as it was cooked to the point that it's easy to crush.<ref>Shemirat Shabbat KeHilchata 6:10 </ref>
##One shouldn’t use a strainer to puree or cream a cooked fruit or vegetable, since the strainer has a designated purpose of being used to mash.<ref>Shemirat Shabbat KeHilchata 6:10 </ref>
#List of Permitted utensils:
##An egg slicer (with equally spaced wires that slice the egg when pressed) is permitted.<ref>Shemirat Shabbat KeHilchata 6:3 </ref>
##A special cheese knife isn’t a utensil designated to be used for chopping finely.<ref>Shemirat Shabbat KeHilchata 6:11. See Shemiras Shabbos Kehilchasa (6 no. 9) citing R’ Shlomo Zalman Auerbach where he discusses that with a cheese grater there is an issur of uvdin d’chol even if one will eat the grated cheese immediately based on the Rivash 184. However, one can use a knife and even perhaps a special chopping knife if one will eat the food subsequently in the meal since cutting is not exactly like regular tochein, which is closer to grating or mashing. </ref>
##One may cut bread in a machine (manual, non-electric) which cuts slices of bread.<ref>Shemirat Shabbat KeHilchata 6:11 (note) </ref>
##It’s permissible to cut vegetables on a cutting board, even if it makes lines in the board.<ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 389) </ref>
##It’s permissible to use a peeler to peel vegetables on [[Shabbat]].<ref>Yalkut Yosef ([[Shabbat]], vol 3, pg 391) </ref>

==Related Pages==

#[[Medicine on Shabbat|Taking Medicine on Shabbat]] (which is a rabbinic decree because of [[grinding]]) <ref>Gemara 53b and Rashi s.v. Gezeira </ref>

==Links==
# [http://www.yutorah.org/lectures/lecture.cfm/718686/Rabbi_Shalom_Rosner/The_Shabbos_Kitchen:_Slicing_and_Dicing_(tochen) The Shabbos Kitchen: Slicing and Dicing (Tochen)] by Rabbi Shalom Rosner# [http://www.tlc.jewishpathways.com/files/Tochen_-_Part_1_Back_to_the_Grind.pdf Back to the Grind] on Jewish Pathways

==Sources==
<references />
[[Category:Shabbat]]
{{Shabbat Table}}

Losh

2026-05-03T21:08:31Z

YitzchakSultan1: /* Mashing a Banana */

{{Good}}
One of the melachot in the process of preparing bread is Losh. The primary example of this melacha is kneading flour and water together to make dough.
==Definition==
#The three criteria necessary in order to violate the biblical prohibition of Losh are:
##there is a mixture of two ingredients,
##one of the ingredients is powdery like flour, chopped (like chopped eggs), or thick (like jam), and
##the mixture forms a thick dough-like substance <ref>Shemirat Shabbat KeHilchata 8:1 </ref>
#It’s forbidden to mix two ingredients when they combine either (1) because one of them is a liquid, (2) there is liquid naturally present in one of the ingredients (such as a fruit), or (3) one of the ingredients is a thick coagulating substance (such as mayonnaise). <ref>Shemirat Shabbat KeHilchata 8:1, [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) </ref>
##If there is no liquid added and there’s no way that the ingredients will fuse it’s permitted to mix the ingredients. For example, it's permissible to mix sugar and cocoa powder or cinnamon. <ref>Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. Chut HaSheni (vol 1 pg 105) agrees.</ref>
##It's permissible to pour honey on whole nuts.<ref>Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. </ref>
##One may pour gravy on rice and mix it.<ref>Shemirat Shabbat KeHilchata (in new editions 8:24) </ref>
#[[Kneading]] flour and water is a violation of the biblical prohibition of Losh ([[kneading]]).<ref>As is evident from gemara [[Shabbat]] (18a), mixing flour and water is a violation of Losh (Menuchat Ahava 9:1). Chut HaSheni ([[Shabbat]] vol 1 pg 105) defines Losh as the prohibition to mix two ingredients using a liquid to form a dough. </ref>

===Combining the Ingredients===

#Just as it is forbidden to knead two ingredients together so too it is forbidden to pour one onto the other so that they will mix automatically. Therefore it is forbidden to pour water onto flour or flour onto water on [[Shabbat]].<ref>In Gemara Shabbat 18a there is a dispute whether one is liable for violating Losh by simply pouring liquid into flour or only if one both pours in the water and mixes it. The majority of the Rishonim (Rif, Rambam, Rosh, Ramban, and Ran, cited by Shaar haTziyun 321:57) hold that one isn't biblically liable until one has both poured in water and mixed it into dough (Mishna Brurah 321:50), nonetheless, Mishna Brurah 321:57 (quoting the Magen Avraham) there is a rabbinic prohibition even for just pouring liquid into flour or the opposite. This is also the ruling of Shemirat Shabbat KeHilchata 8:5, 39 Melachos (by Rabbi Ribiat, vol 1, pg 531), and Menuchat Ahava 9:1. </ref>

===''Bar Gibul''===

#There is a distinction between something which is bar gibul, meaning mixed easily and something which is lav bar gibul which doesn't mix easily.<ref>The gemara Shabos 155b distinguishes between what is known as a '''Bar Gibul''' as opposed to a '''Lav Bar Gibul'''. The basic distinction between the two is that a bar gibul is something which mixes easily upon addition of liquid, such as fine powder, flour, or sand, while a lav bar gibul is something that does not. 

*However, within the very definition of a lav bar gibul, there is a machlokes as to what its halachic status is. Rambam Shabbos 8:16 suggests that because these substances, such as ash or coarse sand never truly fuse with the substance it is being mixed with even when water is added and kneading is done, it is therefore not subject to the melacha altogether. Nonetheless, the Rambam (Shabbos 21:34) writes that would be a rabbinic concern of appearing as lishah. Mishnah Brurah 321:50 quotes this. Most poskim (Tosfos, Rosh, Rashba, Raavad, and Ran cited by Shaar hatziyun 321:60) however, understand that a lav bar gibul is still subject to the melacha of losh, and therefore in certain circumstances may be dealt with in an even more stringent manner than a bar gibul material, for it would be culpable simply upon addition of water, without any kneading, considering that the kneading does not accomplish anything of significance.</ref>

==a Mixture Which Was Mixed Before Shabbat==

#Even if the two ingredients were poured one upon another before [[Shabbat]] it is forbidden to knead them together on [[Shabbat]].<ref>Shemirat Shabbat KeHilchata 8:6 based on Beiur Halacha 321:15 s.v. Ein </ref>
#If two ingredients were kneaded together before [[Shabbat]], it is permissible to add liquid and even mix slowly.<ref>Shulchan Aruch O.C. 321:15, Mishna Brurah 321:58, Shemirat Shabbat KeHilchata 8:7 </ref>
#Therefore, if oil separated from peanut butter and floats on top of it, it's permissible to remix it. It would even be permissible to add more liquids. Adding more solids, however, is forbidden.<ref>Shemirat Shabbat KeHilchata 8:7 </ref>

==Making a thin mixture==
===What is a thin mixture?===

#Ashkenazim hold that anything which pours from one vessel to another is considered a thin mixture. <ref>Shemirat Shabbat KeHilchata 8:8 </ref> Sephardim hold that even if it pours from vessel to vessel it’s not considered a liquid unless it is drinkable and not just meant for eating. <ref>Menuchat Ahava (vol 2, 9:12, pg 301) </ref>

===When is it permissible to make a thin mixture?===

#According to Ashkenazim, it is only permitted to mix a thin mixture if one both changes the order of putting in the ingredients and stir it in a different way. <ref>Shemirat Shabbat KeHilchata 8:9 </ref>
#According to Sephardim it’s permitted to mix a thin mixture if one either changes the order in which one puts in the ingredients or if one changes the way one mixes. <ref>Menuchat Ahava (vol 2, 9:10-11, pg 298-300) </ref>

===What is considered a change in the order?===

#A variation in the order means that if one normally puts the solid ingredient in first, then one should put the liquid ingredient in first, if one normally puts the liquid in first, then put the solid in first. If there is no set order then one should put the solid in first. <ref>Shemirat Shabbat KeHilchata 8:9 </ref>
#If one doesn’t know what order is the common practice one may assume that the instructions on the package is the common practice and one may reverse the order of that. <ref>[[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 150) quoting Rav Shienburg </ref>
#If there’s no clear common practice one such put the solids first and then the liquid. However, one should only use this leniency in cases of necessity. <ref>[[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 150) </ref>
#If there is no liquid but only a coagulating substance (ex: mayonnaise) there is no need to change the order in combining the ingredients. <ref>[[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 151) </ref>

===What is considered a change in mixing?===

#If possible one should stir it with one’s finger or mix it by moving the bowl. If that’s not possible one should use an instrument but mix in a criss cross manner and preferably remove the utensil after each stroke. <ref>Shemirat Shabbat KeHilchata 8:9 </ref> According to some poskim, mixing it with the handle of the spoon or knife is sufficient.<ref>Sh"t Igrot Moshe 4:74 (Losh #6, in some editions #11), 39 Melachos (Rabbi Ribiat, vol 1, pg 545). [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 153) agrees and adds that this isn't sufficient for a thick mixture.</ref>

==Making a Thick Mixture==
#Generally, it is forbidden to make a thick mixture on Shabbat and even pouring in a liquid without mixing is forbidden.<ref>Hilchot Shabbat Bshabbat 13:23 p. 713 based on Sefer Hatrumah cited in Shulchan Aruch 321:16</ref>
#If one needs to prepare a thick mixture on [[Shabbat]] and one can’t make it completely before [[Shabbat]], then one should before [[Shabbat]] mix some liquid into the solid so that all of the solid is saturated. On [[Shabbat]] one may mix in more liquid as long as this doesn’t cause the mixture to thicken and one also does the two variations above (switch order and way it’s mixed).<ref>Shemirat Shabbat KeHilchata 8:10 </ref>
#In cases of need for this food specifically, such as baby food, and it can't be made before Shabbat, it is permitted to make it with two variations, one in the pouring and one in the mixing.<ref>Shemirat Shabbat KeHilchata 8:11 based on Mishna Brurah 321:68 regarding charoset. For Sephardim see Kaf Hachaim 321:90-91, 113 and Yalkut Yosef v. 3 Tikkunei Maachal n. 31 fnt. 41.</ref>
# Examples of variations in the mixing include: 1) mixing with a criss-cross and removing the spoon each time, 2) just shaking the bowl to stir the contents, or 3) mixing with one's finger and not a spoon.<ref>Hilchot Shabbat Bshabbat v. 1 13:23 p. 713</ref>
# It is permitted to make a little bit of a thick mixture on Shabbat for immediate consumption. Some say that this only applies to dry ingredients that wouldn't form a dough (''lav bar gibul'') such as matzah meal or roasted grain flour. The amount of what is considered a small amount must be less than what is usually done so that it is clear that this case is different than usual. It can't be more than a meals worth. Also, it must be made for immediate consumption.<ref>Shulchan Aruch O.C. 321:14, Hilchot Shabbat Bshabbat v. 1 13:24 p. 714</ref>

==Making a Watery Mixture==

#It is permitted to mix solid particles with a lot of liquid if it will result in a very watery mixture such as making baby formula from powder and water. Nonetheless, one must be careful to pour in the liquid at once and not gradually. <ref>Shemirat Shabbat KeHilchata (in new edition 8:29), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 147), Menuchat Ahava (vol 2, 9:13, pg 302) </ref>

==Cooked Foods==

#Many poskim hold that there is no prohibition of losh to add liquids into cooked foods. Therefore, one may mix margarine into mashed potatoes.<ref>Shulchan Aruch O.C. 321:19 rules based on the Rambam (responsa 109) that one may stir a dish of grits and meat and mash them so that they dissolve and form into one mass. Bach 321 questions the Rambam and says that one may only stir gently. Magen Avraham 321:28 agrees. However, the Taz 321:14 writes that since the meat and grits have been mixed with water and cooked before shabbos, there is no problem of losh in mixing it again. Chazon Ish 58:9 agrees if there is some liquid there from before Shabbos, one may then put in more on Shabbos. Biur Halacha 321:14 s.v. shema adds another reason to be lenient with stirring food that is already cooked; since it is already fit for eating, the kneading becomes part of the process preparing it for eating, ''derech achila'', and would be permitted if you stirred a little bit at a time. Mishna Brura 321:77 advises following the strict views of the Bach and Magen Avraham. Chazon Ish 58:9 allows stirring even vigorously. 39 Melachos (pg. 540) writes that you can mix margarine, butter, or oil into a baked carrots or mashed potatoes. Shemirat Shabbos Kehilchata 8:24 agrees.</ref>
#It is permitted to mix cinnamon or raisins into a cooked cereal such as oatmeal.<ref>Shemirat Shabbos Kehilchata 8:25 cites Rav Shlomo Zalman Auerbach who based on Biur Halacha 314:21 s.v. shema's first answer thinks that there's no biblical losh on cooked foods permits even adding cinnamon or raisins into cooked oatmeal cereal. However, in the footnote he adds that raisins in cooked cereal doesn't become a dough unit and isn't losh at all.</ref>
#Some say that it is permitted to mix a little amount of liquid with instant coffee or sugar and mix it gently.<ref>Menuchat Ahava (vol 2, 9:20, pg 308) based on the fact that the powders are precooked. </ref>

==Practical Examples==
===Mashing a Banana===

#It's permissible to mash a banana with the handle of a fork or spoon.<ref>Shemirat Shabbat KeHilchata 8:3 writes that it's permissible in terms of Losh even though it sticks together because it is not composed of two ingredients. Nonetheless, due to a concern of [[Tochen]] one must use the handle of a fork or spoon. A similar analysis is found in Sh"t Igrot Moshe 4:74 (Losh #2 at the end) and Chazon Ish (OC 58:9 s.v. Yesh). See Chazon Ovadia (v. 4 p. 286) who is lenient in terms of losh since it is one ingredient. </ref>
#However it is forbidden to add any liquid to such a mixture.<ref>Shemirat Shabbat KeHilchata 8:3 </ref>

===Making Vegetable Salad===

#The prohibition of [[kneading]] does not apply to large chunks of food which will be distinct even after being mixed. <ref>Shemirat Shabbat KeHilchata 8:4, [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) </ref>
##For example, one may dress a salad (with oil, vinegar, mayonnaise, and seasoning) if the vegetables are slightly large pieces. <ref>Shemirat Shabbat KeHilchata 8:4 explains that since the ingredients don't stick together into one dough. [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 143) agrees. </ref>

===Making Egg Salad, Tuna Salad, or Potato Salad===

#To avoid all issues it’s preferable to make egg salad, tuna salad, potato salad, or salads with vegetables and mayonnaise before [[Shabbat]]. However, if one didn’t, one may do so on [[Shabbat]] in the following manner:<ref>Shemirat Shabbat Kehilchata 8:28</ref>
##Step 1: Peeling and Mashing Eggs: One may peel the eggs right before the meal and then mash them even with the prongs of a fork.<ref>Shemirat Shabbat Kehilchata 8:28</ref>
##Step 2: Peeling and Cutting Onions: The onions should be peeled right before the meal and cut in slightly large pieces.<ref>Shemirat Shabbat Kehilchata 8:28</ref>
##Step 3: Mashing the Potatoes: One can mix in the cooked potatoes using the handle of a fork, or if the potatoes are very soft because of the [[cooking]] one may mix it with the prongs of the fork. <ref>Shemirat Shabbat KeHilchata 8:28 </ref>
##Step 4: Pouring in Ingredients: one should first put in the mayonnaise and then the salad since that is different than the way one would do it during the week.<ref>Or Letzion 2:33:3 writes that when making salad with mayonnaise one should first put in the mayonnaise and then the salad since that is different than the way one would do it during the week. Also, one should mix with a shinuy such as criss cross and not in a circle. Dor Hamelaktim v. 5 p. 2962 quotes Rav Moshe Feinstein (Mesoret Moshe v. 3 n. 208) as agreeing. Shemirat Shabbat Kehilchata 8:20 and 8:28 agrees that one can make egg or tuna salad with two shinuys though it is better to do it before Shabbat. He also notes the more lenient opinion regarding egg salad.
[http://www.cckollel.org/parsha_encounters/5769/devarim_69.pdf Rabbi Langer (Chicago Kollel Devarim 5769)] quotes and explains the Shemirat Shabbat Kehilchata 8:28 and extends it to egg salad with mayonnaise and not just eggs, onions, and oil that Shemirat Shabbat was discussing.</ref> Some say that it isn't necessary to make a shinuy in the pouring.<ref>Orchot Shabbat 1:6:18 cites the Shevitat Hashabbat (Intro to Losh n. 6) who limits losh to water or liquids that permeate the solids to consolidate them and it wouldn't apply to thick fatty liquids such as mayonnaise. Orchot Shabbat is willing to rely on this opinion with respect to pour the ingredients together since anyway we really hold like the opinion that losh is violating by kneading and not pouring (Rabbi Yosi Bar Yehuda). He concludes that Rav Shlomo Zalman Auerbach liked this approach. Dor Hamelaktim v. 5 p. 2961 cites Shabbos Kitchen p. 161 who holds that one should make it in advance but in a case of need it could be made with a shinui in the mixing. [https://shulchanaruchharav.com/halacha/mixing-mayonnaise-with-tuna-or-egg-on-shabbos/ Rabbi Yakov Goldstein on shulchanaruchharov.com] agrees.</ref>
##Step 5: Mixing Ingredients: One should mix with a [[shinuy]] such as criss-cross and not in a circle.<ref>Shemirat Shabbat Kehilchata 8:28, Orchot Shabbat 6:18. Shemirat Shabbat Kehilchata notes that the minhag is to mix in oil without any variations, however, it’s proper to make above variations (in order of putting in ingredients and way of mixing).</ref>
##Removing Egg Shells: If an egg shell got mixed into the salad one may only remove it together with a bit of other food, but preferably one shouldn’t remove the egg shell but just eat around it. <ref>Shemirat Shabbat KeHilchata 8:28 </ref> See [[Borer]].

===Instant Mashed Potatoes===

#One may not make instant mashed potatoes as it is considered a thick mixture. <ref>Shemirat Shabbat KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), Practical Laws of [[Shabbat]] (Rabbi Rafael Soae, vol 2, pg 111), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7) </ref>

===Instant Pudding===

#One may not make instant pudding as it is considered a thick mixture. <ref>Shemirat Shabbat KeHilchata (in new editions 8:29), Menuchat Ahava (vol 2, 9:15, pg 304), [[Shabbos]] Kitchen (Rabbi Simcha Cohen, chap 11, pg 164), See Igrot Moshe 4:74 (Losh #7) </ref>

=== Jello ===

# One shouldn't make Jello on Shabbat since it becomes a thick mixture.<ref>Benetivot Hahalacha v. 37 p. 289 citing Shevet Halevi 7:41 and Chut Shani p. 114</ref>

===Mayonnaise===

#According to Ashkenazim, one may not make thick mayonnaise on [[Shabbat]] and thin mayonnaise preferably should be made before [[Shabbat]].<ref>Shemirat Shabbat KeHilchata (in new edition 11:33) </ref> According to Sephardim one may make mayonnaise on Shabbat if one is doing so in order to eat it immediately. That is, it is permitted to mix eggs, oil, mustard, sugar, and some salt. Also, one shouldn't mix them vigorously.<ref>Yalkut Yosef 321:31, Yalkut Yosef English 321:26, Leviyat Chen 67</ref>

===Drinks===

#When one substance becomes completely absorbed into the other so that there isn't a noticeable difference in the consistency of the liquid, there is no problem of lisha. For example, one may add instant coffee or hot cocoa to a cup of hot water (as long as there is no problem of bishul).<ref>Chazon Ish 58:9, Sh”t Iggerot Moshe OC 4:74: Losh 1, Shemirat Shabbat Kehilchita 8:29 </ref>

===Guacamole===
#If one wants to have guacamole on Shabbat and it wouldn't be fresh if made in advance, one should mash the avocado with the handle of the spoon or the like. To add in onions, tomatoes, lemon juice, or spices and avoid the issue of losh, one would have to use a double shinui. That is, one should put in the lemon juice or spices first and then the avocado, and mix it with the back of a spoon or with a criss-cross action.<ref>Or Letzion 2:33:5, [http://www.eretzhemdah.org/newsletterArticle.asp?lang=en&pageid=48&cat=7&newsletter=1058&article=4004 Rav Daniel Mann]. Orchot Shabbat 6:15:1 clarifies that even when discussing a belili avah we hold that if it would spoil if it was made before Shabbat it is permitted to be made on Shabbat. Nonetheless, one must use a shinuy in the mixing and it is preferable to make a shinuy in the order of how the ingredients are put in.</ref>
##Some say that the avocado may only be mashed with the handle of the spoon and also be made right before the time of the meal.<ref>39 Melachos (new edition, v. 2 p. 550)</ref>
#If the avocado being used is very ripe, meaning that the pulp is very soft, it is permitted to make guacamole on Shabbat normally. Also, if possible it should only be made right before the time of the meal. Ideally, it should be made in a shinui, meaning with the handle of a spoon or the like.<ref>39 Melachos (new edition, v. 2 p. 549)</ref>
#If the recipe calls for adds other liquids, some poskim hold that one can do so with one shinui, such as using the handle of the spoon. Other poskim hold that a double shinui is necessary. That is, one would reverse the order of adding the liquid and the solids, as well as mix with the handle of the spoon.<ref>39 Melachos (new edition, v. 2 p. 549)</ref>

===Yogurt===

#One should not put a lot of granola in yogurt so that it becomes a thick mixture. One may put in a few so that it is a thin mixture as long as one changes on how it is put in and mixed. That is, one should first put the granola and then the yogurt and also one should mix it with a criss-cross.<ref>Benitvot Hahalacha v. 37 p. 289</ref>

===Other Examples===

#It is forbidden to pour water on sand. Therefore, children playing in a sandbox should not pour water into it.<ref>Rambam (Shabbos 8:16) based on the Gemara Shabbos 18a writes that kneading water and dirt is forbidden from the torah as a tolada of losh. Based on that, Shemirat Shabbos KeHilchata 16:4, Children in Halacha (Rabbi Simcha Bunim, pg 137-8), and 39 Melachos (Rabbi Ribiat, vol 2: pg 253-254) write that children who are playing in a sandbox may not pour water into it. The Gemara (155b) cites a dispute as to when one would have violated losh. According to Rebbi, pouring water into flour is enough, while according to Rabbi Yosi bar Yehuda, one isn’t liable until he kneads them together to form dough. The Rif (67b), the Rambam (21:34) and the Rosh (24:3) rule like R’ Yosi bar Yehuda that it is only forbidden midirabanan to pour water without mixing it, while the Yereim (Ch. 274, 133b), the Teruma (Ch. 220), the Semag (Prohibition 65, lash) and the Semak (Ch. 280) hold like Rebbe. The primary opinion of Shulchan Aruch O.C. 321:16 is like R’ Yosi, however, he also cites the opinion of Rebbi. Chacham Ovadia Yosef (Livyat Chen 67) and Menuchat Ahava 2:9:9 are lenient. Rama is strict and this view is accepted by the Ben Ish Chai (Mishpatim 18) and Kaf Hachayim (324:14).</ref>
#If one needs to wash his hands or urinate on the ground, he should look for an area without any loose sand or dirt. In a case of an extenuating circumstance one may be lenient.<ref>The Mishna Brurah 321:57 cites the Magen Avraham that it is forbidden to urinate on mud because of losh and the same would be true of loose dirt or sand, even though it is unintended. He also cites the Beit Meir who is lenient in a case of need, to urinate even upon mud since he rules like Rabbi Yosi Bar Yehuda (cited in Gemara Shabbat 155b) that it is only derabanan if you don't mix but merely pour water. Mishna Brurah concludes that one may be lenient in case of need when the mud doesn’t belong to you, since one doesn’t benefit from the dirt mixing with the liquid. Kitzur Shulchan Aruch 80:14 and Menuchat Ahava 2:9:2 p. 287 agree that if possible one should be careful. See also Ketzot Hashulchan 130:8.</ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/749816/Rabbi_Zvi_Sobolofsky/Losh Rabbi Zvi Sobolofsky] on Losh
*[http://rabbikaganoff.com/archives/289 Rabbi Yirmiyohu Kaganoff]

==Sources==
<references />
[[Category:Shabbat]]
{{Shabbat Table}}

Engaging in Dangerous Activities

2026-05-01T21:32:02Z

YitzchakSultan1: /* Names of Angels */

One must take special care of one's health, and one is forbidden from putting oneself in danger.<ref>Rambam Hilchot Deot 4:1- The Rambam writes that one must ensure that they remain healthy in order so that they can serve Hashem to the best of their ability. It is important to note, that this is a requirement to take care of one's health and not only one's life.</ref> It is also forbidden to put oneself in danger and expect a miracle from Hashem that one will be protected.<ref>Shabbat 32a</ref> The Torah instructs us several times to take heed to guard our souls.<ref>Devarim 4:9, 4:15</ref> On this basis, some understand that this is why chazal warn us to be healthy.<ref>Ketubot 30a, Levush YD 116</ref> Additionally, there is a mitzvah to remove dangerous obstacles in your domain<ref>Rambam Rotze'ach 11:4</ref> and a prohibition to to keep them in your domain.<ref>Rambam Rotze'ach 11:4</ref>
==Smoking==

#Most poskim hold that it is forbidden to smoke.<ref>Sh"t Tzitz Eliezer 17:21, Rav Chaim Kanievsky in Sheeilat Rav 1:52, Sh"t Teshuvot Vehanhagot 4:115, Rav Nisim Karelitz in a letter at the beginning of the book "Chaim Le-lo Ishun", Chacham Ovadia Yosef in Maran Peer Hador pg. 31, [http://www.rabbis.org/pdfs/Prohibition_Smoking.pdf Teshuva of the RCA], [https://www.koltorah.org/halachah/the-prohibition-to-smoke-a-groundbreaking-teshuvah-by-rabbi-chaim-jachter?rq=smoking Rabbi Chaim Jachter]. See, however, Yechave Daat 5:39 and Igrot Moshe YD 2:49 regarding smoking.</ref>
#Aside from the issue of smoking in general, it is strictly forbidden to smoke in a shul.<ref>Yechave Daat 2:17, Yaskil Avdi 4:17:3, Ben Ish Chai Parashat Vayikra Halacha 5, Sh"t Maharshag 2:117, Kaf Hachaim 151:10 </ref>

==Injuring oneself==

#It is absolutely forbidden to commit suicide and it is a very serious sin because Hashem didn't give us our bodies and lives to do with them whatever we like.<ref>The Midrash (Bereshit Rabba 34:5) learns from the pasuk that it is forbidden to commit suicide.</ref>
#It is forbidden to injure or cause a wound to oneself.<ref>Panim Yafot (Devarim 14:1) writes that it is forbidden to injure oneself based on Beresheet 9:1.</ref> If it is done for health purposes there is a discussion if it is permitted.<ref>Under certain circumstances, Igrot Moshe CM 2:65-66 permitted plastic surgery for aesthetic purposes.</ref>
#It is absolutely forbidden to hit or injure someone else.<ref>The pasuk (Devarim 25:3) warns against hitting a guilty sinner more than necessary. Chazal learn from here the general prohibition to hit any Jew, since if the Torah forbids hitting a sinner how much more so anyone else. This is considered a negative commandment by the Rambam (Lavin n. 300) and Sefer HaChinuch (n. 595). </ref> In fact it is forbidden to insinuate that one is going to hit another Jew and one who does so is considered wicked.<ref>Chazal (Sanhedrin 58b) learn from Moshe that a Jew who raises his hand to hit another Jew is considered wicked. This is quoted by the Rambam (Sefer HaMitzvot lavin n. 300).</ref>

===Paintballing===

#As explained earlier, it is absolutely forbidden to hit or injure someone else. There is a dispute whether one can allow someone else to injure oneself. A direct ramification of this dispute is whether it would be permitted to go paintballing knowing that it is very likely one will be injured but in advance agrees to it.<ref>[http://www.bknw.org/uploads/5/9/9/5/5995719/paintball.pdf Rabbi Yehuda Balsam] outlines a dispute between the Minchat Chinuch and Turei Even who hold that it is permitted to allow someone else to injure oneself and Shulchan Aruch HaRav who forbids this. He writes that a practical application of this dispute is whether it is permitted to go paintballing.</ref>

===Donating Blood===

#Many poskim permit donating blood even though it involves inflicting a wound upon oneself.<ref>Igrot Moshe CM 1:103, Nishmat Avraham YD 349:3</ref>

==Piercings and Tattoos==

#Regarding piercings and tattoos see the [[Tattoos_&_Body_Piercing]] page.
==Names of Angels==
#It is permitted to say the names of angels that appear among people like מיכאל or רפאל.<Ref>Even Hashoham v. 6 p. 123</ref>
#One should be careful not to say the name סמא"ל.<ref>Even Hashoham v. 6 p. 123 citing Or Tzadikim (Avoda 24:73)</ref>

==Peeled Onion and Garlic==

# Initially, a person should not leave peeled onion or garlic overnight unless it is mixed with other vegetables like a salad. however, after the fact, the onion or garlic are not forbidden.<ref>Yalkut Yosef 116:7 quoting Halichot Olam 7:117, See also Kaf Hachaim 117:92</ref>

==Links==

#[https://www.koltorah.org/halachah/living-in-yesha-during-dangerous-times-by-rabbi-chaim-jachter Article on Living in Yesha during Dangerous Times by Rabbi Chaim Jachter]
#[https://ohr.edu/5717#_edn26jj Smoking and Halacha by Rabbi Yehuda Spitz]
#[https://www.koltorah.org/halachah/the-prohibition-to-smoke-a-groundbreaking-teshuvah-by-rabbi-chaim-jachter?rq=smoking The Prohibition to Smoke – a Groundbreaking Teshuvah by Rabbi Chaim Jachter]
#[https://www.rabbis.org/pdfs/Prohibition_Smoking.pdf The Prohibition of Smoking in Halacha by the RCA]
#[https://torahweb.org/torah/special/2018/rdst_vaping.html Are Vaping and E-Cigarettes Kosher? - Rabbi Daniel Stein]

==Sources==
<references />
[[Category:Between Man and Himself]]

Introduction to Kesuba

2026-04-28T18:15:53Z

YitzchakSultan1: /* Predating the Ketubah */

If this section is relevant to you, Mazal Tov! As the special day approaches, it is worthwhile to understand the Ketubah, an extremely crucial part of the chuppah ceremony. Please take the time to read about it below, learn about its Halachot and to understand what the Chatan is signing for in marrying his wife.

==Three parts to the Kesubah==

#The First part of the Kesubah is known as the Ikar Kesubah and is a T'nai Bais Din. It is 200 Zuz for a Besulah and 100 for an Gerusha/Almanah.<ref>Many of the halachot noted in this article are based on a Shiur Given By R' Hershel Schachter http://www.yutorah.org/lectures/lecture.cfm/783803/Rabbi_Hershel_Schachter/Shiur_ </ref>
#The Second part is added on by the husband of his own free will, it's known as the Tosefes Kesubah. The Minhag today is to add on 100 Zekukin Cesef, from the times of the Maharil.(This Hischaivus from the husband is effected through a Kinyan Sudar, were the wife gives him for example a handkerchief, or the Mesadeir Kidushin or Eidim could also based off Zachin [Tosfos says that even though the handkerchief doesn't belong to her it is okay because it works through the din of Eved K'naani<ref>f</ref>
#The Third part of the Kesubah is known as the Nedunya. To explain this we first need a little background. When a woman gets married there are two types of property he can bring into the [[marriage]], Nichsei Melug and Nicsei Tzon Barzel. Nichsei Melug is when she owns the property and the husband has the right to eat the Peiros. Nichsei Tzon Barzel is property that when she got married the value of it was written into her Kesubah. She may collect this even many years after the wedding (the value might have depreciated).<ref>Replace with desired reference</ref>

==Is Kesubah Deoraisa or Derabanan==

#Sephardim have the text of the ketubah “כסף זוזי מאתן דחזי ליכי” whereas Ashkenazim have “דחזי ליכי מדאורייתא”. This is based on a major dispute in the rishonim and if a Sephardi uses an Ashkenazic ketubah it might be pasul.<ref>*Rabbenu Tam (Tosfot Ketubot 10a) holds that Ketubah is deoritta. The possibility that a Kesubah would be Deoraisa is based on the fact that the Torah describes the concept of a gift for marrying a betulah. (Ketubot 10a, Ketubot 110b)
*But the Rambam (Ishut 10:7), Rif (Ketubot 65b), and Shulchan Aruch (EH 66:6) hold it is only derabbanan.
*The Rosh (Ketubot 1:19) explains that even if ketubah is derabbanan the text of the ketubah simply means that the chatan indebts himself to an obligation of 200 coins of which the Torah speaks about in regards to ones and mefateh. However, in reality the obligation of ketubah is rabbinic but the amount paid is according to the Tzurei coins, which is the type of coin used to pay for biblical obligations. The Rama 66:6 writes that the Ashkenazic minhag is to write “דחזי ליכי מדאורייתא” and the Chelkat Mechokek 66:26 explains the he is following the Rosh.
*Yabia Omer EH 3:12 quotes tens of rishonim and achronim who hold that for Sephardim the text should not say דאורייתא. Nonetheless, if a Sephardic couple has an Ashkenazic ketubah with those words it is valid and the Bet Yosef holds that she is nonetheless only entitled to Medina coins, which are the currency usually used to pay rabbinic obligations.</ref>

==The Value of the Ketubah==

#As mentioned above, the principal value of a ketuba is 200 zuz for a Besulah and 100 for a Gerusha/Almana. The Tosefes kesuba is usually an additional 50% of the principal value.<ref>Shulchan Aruch Even HaEzer Siman 67</ref>
#If the kallah is a convert, if the woman converted before the age of three years and one day, her principal kesubah is 200 zuz. If she converted after that point, it is worth 100 zuz.
#Ashkenazim commonly include in the ketubah a total of 200 zekukin of silver for the Tosefet Ketubah and the Nidonya. There is a dispute as to the amount of 200 zakukim. Some say that it is 45.5 kilograms of silver and some say that it is 57 kilograms of silver.<ref>http://www.jlaw.com/Articles/KETUBAH.pdf citing Rav Moshe (Igrot Moshe 4:91-92) and Chazon Ish (EH 66:21)</ref>

==Printed Ketubah==

#Some poskim recommend to fill in the blanks of a ketubah with the same script as the rest of the ketubah was written<ref>[http://www.yutorah.org/lectures/lecture.cfm/827064/Rabbi_Hershel_Schachter/Overview_of_Ketubah Rav Hershel Schachter in a shiur on yutorah.org "Overview of Ketubah" (min 23-25)] says that there's no issue with the ketubah not being written lishma but there's a concern that since the names are filled in with script and the rest is in block print that the two parts of the shtar aren't connected.</ref>, however, the minhag isn't careful about this.<ref>Nitai Gavriel (Nesuin vol. 1, p. 172, 21:5)</ref>

==Filling Out the Ketubah==
===Predating the Ketubah===

#Many have the practice to sign the Ketubah before the kiddushin at the Chatan's tisch. However, some sign it underneath the chuppah.<ref>Rav Ovadia Yosef (Sova Semachot 1:5:12) </ref>
#It is proper to have the ketubah dated the same date as the chuppah occurs, however, after the fact if it was predated and there was a kinyan at the time of the signing on the earlier day, some allow such a ketubah,<ref>Nefesh HaRav (p. 260) records Rav Soloveitchik's practice later in life to allow a predated ketubah if they did a kinyan at the time of the signing. Ketubah K'hilchata (p. 21, 4:12) allows writing the daytime date if they also do the kinyan at that time. Rav Asher Weiss (Shu"t Minchat Asher 2:91) defends the practice to predate the ketubah since the witnesses that sign the ketubah are only attesting to the fact that the husband has created a financial lien for his wife, not to the fact that they are getting married per se. </ref> while others reject such a ketubah.<ref>Rav Moshe Feinstein (Igrot Moshe EH 4:100, EH 4:105, OC 5:9) was opposed to predating ketubot since, through the ketubah, the chatan creates a lien on his possessions to pay his kallah if (G-d forbid) they need to divorce. This lien applies on the property chatan owns as of the day when ketubah is signed. With this said, the other obligations of a husband towards his wife only begin the day they marry. If the ketubah is predated before the wedding, should the chatan acquire or divest property in the days in between, the kallah will get more or less than what she should be receiving should the couple divorce later.

[http://www.hebrewbooks.org/pdfpager.aspx?req=13101&pgnum=61 Rav Shlomo Zalman Auerbach in a teshuva] writes that it is signing a lie to sign a ketubah that was predated even if they did the kinyan since they didn't actually get married then and the ketubah states that they got married. Ketubah K'hilchata 4:10 cites both opinions and sides with stringent opinion.
Those who allow a predated ketuba maintain that if a husband wants to obligate himself in more possessions, that is his prerogative. As to Rav Shlomo Zalman's concern about signing a lie, the ketuba never references the kiddushin/chupah (Ketuba K'hilchata). ([https://www.yutorah.org/sidebar/lecture.cfm/880893/rabbi-michoel-zylberman/ishus-5777-5-filling-out-a-kesubah/ Shiur] by R' Michoel Zylberman, RCA/Beis Din of America) </ref> To avoid such an issue, some advise to postdate the ketubah so that the date on the ketubah matches that of the chuppah if the chatan's tisch occurs before sunset of the day of the wedding.<ref>As a ketuba/shtar m'euchar (later document) is kosher, provided the date on it matches the date of the chupah and it avoids the issues posed by Rav Moshe Feinstein (see earlier footnote).

With this said, some who knew Rav Moshe Feinstein personally recount that he himself was not personally stringent and allowed for a ketuba to be predated.
</ref>
#If the ketubah was predated, that is, it was dated for a day prior to the actual wedding and prior to the actual kinyan for the ketubah, the ketubah is invalid.<ref>Rosh Hashana 2a, Ketubah K'hilchata (p. 20, 4:10)</ref>
#Initially it isn't proper to date a Ketubah for the night if it is signed during the day, though if one did so, it is kosher.<ref>Ketubah K'hilchata 4:13</ref>

===The Location===

#If the city in which the wedding is occurring is an established location for Get proceedings<ref>A list of these cities can be found in the pamphlet "הארץ לעריה" in the back of Shu"t Atzei B'samim by Rabbi Mendel Senderovic.
</ref> , the name of the city is spelled in Hebrew the same way it would be normally spelled in a Get.(with exception to Chicago, IL and the Bronx, NY)
#Those who are unsure how to spell the names of cities should either contact the Rabbanim in those cities to obtain the correct spelling, or speak to a local Dayan to obtain the standard transliteration for the city's name.
#There is a question as to whether or not the state in which the wedding is taking place has to be included. Some of the opinion<ref>Rav Mordechai Willig, as quoted by [https://www.yutorah.org/sidebar/lecture.cfm/880893/rabbi-michoel-zylberman/ishus-5777-5-filling-out-a-kesubah/ Rabbi Michoel Zylberman] </ref> that it does not need to be included unless it is well known that multiple cities of the same name exist in different states. Others<ref>Rav Hershel Schachter, as quoted by Rabbi Michoel Zylberman, ibid.</ref> state that it should be included for mid-size cities that are not well-known. If a state does need to be included, it should be written in the formulation of "___ (name of city in Hebrew) B'Medinat __ (state name in Hebrew)".

===The Names===

#One should be extremely careful to correctly write the Hebrew names of the Chatan, Kallah and their last names (for those who require it <ref>Rav Hershel Schachter is of the opinion that one should include the last names of the Chatan, Kallah, and the witnesses who sign the ketubah to ensure the parties are identifiable, even if there are multiple people a city with the same first name and father's name (Reuven Yaakov ben Shimon). Rav Mordechai Willig is of the opinion that last names do not need to be included, especially if people do not know how to spell them correctly in Hebrew. ([https://www.yutorah.org/sidebar/lecture.cfm/880893/rabbi-michoel-zylberman/ishus-5777-5-filling-out-a-kesubah/ Shiur] by Rabbi Michoel Zylberman)</ref>) exactly as they are usually spelled. Misspelling even one of the names to the point where it either colloquially becomes a different name (even if there is just a one letter discrepancy (e.g. Gershom/Gershon)) or that it becomes a name that is non-sensical renders the entire Ketubah invalid.<ref>Mishpat HaKetubah 2:14:28
Exceptions may include if it is a name that is often known to have two versions (e.g. Yeshaya vs Yeshayahu), if the name written is a well known nickname of the person's real name (e.g. Avi for Avraham, Benny for Binyamin, Tzipi for Tziporah) or if the error does not result in an appreciable change in pronunciation of the person's name (e.g. an extra yud after the pey in Pinchas, an extra vav in the name Ziva).
All of these rules also apply with spelling errors in last names or in placing nikudot underneath the letters of any names.</ref>
#The general custom is to use the official Hebrew names of the Chatan and Kallah and not specify any commonly used nicknames.<ref>Mishpat HaKetubah 2:14:5
This stands in contrast to a Get where both spouses' official and nicknames are specified. This is largely because unlike Gittin, last names are written in Ketubot, making it possible to easily identify the various parties without using nicknames. Nonetheless, if it there is a doubt as to which name to put on the Ketubah (the original or nickname), some suggest mentioning the nickname either in parenthesis (as is the opinion of Rav Elyashiv), or within in the text in the following format (Igros Moshe, Even HaEzer 4:102):
"יוסף '''דמתקרי ג'ו''' בן יהודה" </ref> This is true even if the Hebrew names are not commonly used. If the person does not know or his/her Hebrew name, the English name may be written in Hebrew per transliteration conventions.<ref>Rav Moshe Feinstein (Even HaEzer 1:4) was of the opinion that one should not assign a Hebrew name to the Chatan/Kallah right before the wedding if he/she does not have one, as that is not a name that is well established with to identify the person. Using a name on a ketubah that does not adequately identify the party it is being used for renders the entire ketubah invalid. Therefore, in such a scenario, it is preferable to transliterate the person's English name into Hebrew using standard conventions. </ref>
#If the person's first name consists of two parts (e.g. Reuven Yaakov), both parts of the name should appear on the same line each time it is written.
#If the person's name is the same as a that of protagonist in Tanach, if the name is consistently spelled the same exact way throughout Tanach, that spelling should be used as the person's name, even if the person is used to spelling it differently.<ref>If there is variation (maleh or chaser) in Tanach, the person may spell his/her name the way to which he/she is accustomed if it is one of these spellings. </ref>
#In the first and last relevant places in the ketubah, the names of the Chatan and Kallah should be written as "__(Chatan/Kallah's hebrew name) ben/bat ___(father's hebrew name) L'mishpachat ___ (person's last name)" (e.g. Reuven Yaakov ben Shimon L'Mishpachat Goldberg).<ref>It is better to use this formulation instead of "Ploni ben Ploni Goldberg", as it implies that "Goldberg" is also part of the person's first name. Ketuba Khilchata p. 31 writes that those who put in the last names into a ketuba should add the word Lmishpachat before the last name. </ref>
#In all other places in the middle of the ketubah where either of their names is required, only the Chatan/Kallah's full first name is used (e.g. Reuven Yaakov).
#If the Chatan is a Kohen or a Levi, at the first and last mentioning of his name, the title should be added after writing in his father's name (e.g. Reuven Yaakov ben Shimon HaKohen). In the other locations, it should be mentioned after his first name (e.g. Reuven Yaakov HaKohen).<ref>Rav Moshe Feinstein (Igrot Moshe Even HaEzer 3:26) discussed a question where the father of a Kallah claimed at the time of the wedding that he was a Levi, but upon further research, discovered that his Levi status was actually more questionable that initially thought. Rav Moshe ruled that if it turns out that the father was indeed not a Levi, the Ketubah is still kosher M'ikkar HaDin, but it is recommended that a new ketubah be written and signed. </ref><ref>If the Chatan is a Chalal (the son of a Kohen who married a woman that was halachically prohibited for him to marry (e.g. a divorcee)), some of have the practice to write Reuven Shimon HaChalal ben Shimon HaKohen, or, as is recommended, to just leave out the Kohen title entirely (e.g. "Reuven Yaakov" with no title at all.</ref>
#The edim should sign the kesuba with their last name as well without the word Lmishpachat.<ref>Maadeni Shlomo p. 339 quoting Rav Shlomo Zalman Auerbach, Siddur Kiddushin (R' Adler) p. 29</ref>

===Uncertain or Unknown Lineage===

#When the father's identify is completely unknown, some are of the opinion that the father's name should be entirely left out, such that it reads, "___(child's name) L'mishpachat ___(last name)".<ref>Shu"t Minchat Asher 2:87, Mishpat HaKetubah 2:15:28</ref> Others suggest using the mother's name be written instead.<ref>See Dagul M'reravah on Hilchot Gittin</ref>
#There is a question as to how to phrase the clause pertaining to the identify of the Chatan/Kallah's father when the child is adopted. If the father's identity is unknown, some recommend to leave out any mention a father in the Ketuba. Some recommend using the formulation of "___(child's name) haNikra ben/bat ___ ('''adopted''' father's name) HaMe'gadlo/HaMe'gadla (who raised him/her)". (e.g. Reuven Yaakov haNikra ben Moshe Aharon HaMe'gadlo L'Mishpachat Goldberg).<ref>Rav Gedalya Schwartz, Av Beis Din of Beth Din of America, as quoted by [https://www.yutorah.org/sidebar/lecture.cfm/881059/rabbi-michoel-zylberman/ishus-5777-6-filling-out-a-kesubah-2/ R' Zylberman]</ref>
#If the mother of the Chatan/Kallah is Jewish, but the father is known to not be Jewish, the mother's name can be written instead. In more sensitive situations, there are some who suggest writing the name of the maternal grandfather instead.<ref>The formulation of the ketuba in such a case would be, for example, Reuven Yaakov ben avi imo Yosef.</ref>
#If the Chatan/Kallah is a Ger/Giyoret, "ben/bat Avraham Avinu" is used instead of a father's name. (e.g. Reuven Yaakov ben Avraham Avinu)

===Previous Marriages and Other Notable Statuses===

#If the kallah was previously married, her status should be noted as Matrachta instead of besulta so people should not be mistaken in thinking she is allowed to marry a Kohen.<ref>Rama, Even HaEzer 66:11</ref> For a widow, the world Almanata
#If the Kallah is not a virgin, there are a variety of opinions as to how to notate this status instead of the word besulta. Options include beu'lah, arusa, or as is the common practice, isisa (איתתא).<ref>In such a case, the value of the kesubah can be still raised to 200 zuz, as the husband can obligate himself to as high of a value as he wants provided it is above the halachic standard, which in this case would be 100 zuz. (Shu"t Chasam Sofer Even HaEzer 133)</ref><ref>Sefer Kesuba K'hilchasa recommends the language isisa and this is the common practice.</ref>
#If the kallah is a giyoret, the language giyurta or isisa is used instead of betulta.

===Miscellaneous===

#If there is space left of any blank in the kesuba, a line should be drawn through the middle of the empty space so that no one can write anything in the space and falsify the kesuba.

=== Mistakes ===

# If there is a mistake it is advisable to get a new kesuba and fill it out again. If that is not possible, sometimes it is possible to correct it at a certain point.<ref>Seder Kiddushin Vnesuin p. 37</ref>
# If a word or letter is missing from the kesuba it can be fixed by writing it in the empty space between the lines right above where the word or letter belongs.<ref>Seder Kiddushin Vnesuin p. 38</ref> This solution does not work for a printed kesuba.<ref>Seder Kiddushin Vnesuin p. 39 quoting Pitchei Choshen (v. 8, Kuntres Binyanei Ketuba, fnt. 32)</ref>
# There are any mistakes in the kesuba, such as with an extra word, the word can be scratched out or painted over with whiteout. If it is a mistake and a new word needs to be written on top of the where the mistaken word was erased.<ref>Seder Kiddushin Unesuin p. 38</ref>
# If the kesuba text is corrected before the words הכל שריר וקיים are filled in and the edim sign it needs to have a line added that states that the certain word or letter was added or was written on top of a place that was erased and then הכל שריר וקיים is filled in and the edim sign.<ref>Seder Kiddushin Vnesuin p. 38 based on Shulchan Aruch C.M. 44:5</ref>
# If the kesuba text is corrected after the words הכל שריר וקיים was written, as is the case for all printed kesuba's, then the correction can be made and an extra line stating that the word or letter was added or that the word was written on top of something that was erased below the kesuba that statement concludes with the words הכל שריר וקיים. The edim sign the kesuba and sign again below this statement of the correction.<ref>Seder Kiddushin Vnesuin p. 38</ref>

=== Lost ===

# If a kesuba is lost it must be replaced with a kesuba d'irkasa.<ref>Seder Kiddushin Vnesuin p. 40</ref>
# If after a replacement kesuba was written the old kesuba was found the old kesuba should be ripped up.<ref>Seder Kiddushin Vnesuin p. 41 quoting Shulchan Aruch E.H. 100:14</ref>

==Making the Kinyan==

# The minhag is to make a ''kinyan chalipin'' for the obligations in a ''kesubah''.<ref>Chomat Mishpat v. 1 p. 77</ref>
# This is done by having one of the witnesses<ref>Chomat Mishpat v. 1 p. 77 writes that the minhag is to have one of the witnesses make the kinyan.</ref> or someone else who is acting on behalf of the ''kallah'', such as the ''mesader kiddushin'', give a ''kli'' (utensil) that is fit to be used, such as a handkerchiefs, to the ''chatan'' who then raises it up. This act causes the ''chatan'' to become obligated to fulfill his obligations as outlined in the ''kesuba''.<ref>Chomat Mishpat v. 1 p. 77</ref>
# The ''chatan'' should be aware that his act of ''chalipin'' obligates him in his obligations of the ''kesubah''.<ref>Chomat Mishpat p. 80</ref>

=== How high should the chatan raise the kli ===
# The ''chatan'' should raise up the ''kli'' 3 [[Tefachim|''tefachim'']].<ref>Shulchan Aruch C.M. 198:2 quotes a dispute between Rashi and Tosfot whether it is necessary to pick up the kli 1 or 3 tefachim. He quotes the opinion of 1 tefach second. Chomat Mishpat p. 79 writes that the chatan should pick it up 3 tefachim to be sure.</ref>
# If he's doing a ''chalipin'' above a table, some say that it needs to be raised up 3 ''[[tefachim]]'' above the table, while others hold that it is sufficient to raise it 3 ''tefachim'' from the ground, even if it is within 3 ''[[tefachim]]'' of the table. Initially a person should try to avoid this by having the chatan raise the ''kli'' 3 ''tefachim'' above the table.<ref>Chomat Mishpat p. 79</ref>
# The chatan should take grasp of a significant part of the kli. Some say that it is sufficient if he takes hold of part of the kli such that if he wanted he could pull the rest of it to him, while others argue that he must hold a significant part of the kli.<ref>Pitchei Choshen (Kinyanim 7:8)</ref>
# For a handkerchief it is sufficient for the ''chatan'' to take grasp of 3x3 ''[[etzbaot]]'' of the handkerchief, even if the ''mesader kiddushin'' is still holding onto the other part of the handkerchief.<ref>Shulchan Aruch C.M. 195:4</ref> It is simpler for the ''mesader kiddushin'' to just give the entire handkerchief to the chatan and not hold onto part of it, but if he does it is still effective.<ref>Rav Schachter ([https://www.yutorah.org/sidebar/lecturedata/783685/Shiur-#26Bava-Metzia%D7%99%D7%97%D7%9C%D7%95%D7%A7%D7%95,-%D7%97%D7%91-%D7%9C%D7%90%D7%97%D7%A8%D7%99%D7%A0%D7%99 Bava Metsia Shiur 26 min 16]) </ref> If someone does a ''kinyan chalipin'' with a ballpoint pen the ''chatan'' must hold the entire pen and it is ineffective if the ''mesader kiddushin'' is holding one part of it and the ''chatan'' the other half.<ref>Rav Schachter ([https://www.yutorah.org/sidebar/lecturedata/783685/Shiur-#26Bava-Metzia%D7%99%D7%97%D7%9C%D7%95%D7%A7%D7%95,-%D7%97%D7%91-%D7%9C%D7%90%D7%97%D7%A8%D7%99%D7%A0%D7%99 Bava Metsia Shiur 26 min 10]) </ref>

=== In whose presence ===
# The kinyan does not have to be done in the presence of the ''kallah''<ref>Shulchan Aruch C.M. 195:3, Pitchei Choshen (Kinyanim 7:9)</ref> and does not need to be done with the kallah.<ref>Chomat Mishpat p. 78. This is different from the tenayim which requiring kinyanim to be done both with the chatan as well as with the kallah, or their representatives. The reason is that in tenayim both sides have mutual obligations, as opposed to a ketubah, which is really an obligation upon the chatan. </ref>
# The kinyan must be done in the presence of the ''edim'' who sign the ''kesubah''.<ref>Chomat Mishpat p. 78</ref>

=== Ownership of the kli for ''chalipin'' ===
# The kli used for the chalipin does not have to belong to the one doing the ''kinyan'' on behalf of the kallah. However, he may not use the kli for chalipin without permission from the owner of the kli. Similarly, it is fine if the ''mesader kiddushin'' borrows a kli from someone in order to do the kinyan.<ref>Rama C.M. 195:4, Pitchei Choshen (Kinyanim 7:9)</ref> It is best not for the one doing the ''kinyan chalipin'' to own the kli.<ref>Chomat Mishpat p. 78 writes that it is advisable not to get involved with the dispute surrounding a borrowed kli for the chalipin.</ref>
# Once the kli used for ''chalipin'' is transferred the transaction is finished, the chatan should return the kli to the ''mesader kiddushin''.<ref>Rama C.M. 195:4, Pitchei Choshen (Kinyanim 7:10), Chomat Mishpat p. 78. Rama explains that it is understood that the kinyan is done with the intention of symbolically enacting the transaction but the recipient of the kli will return the kli.</ref>

=== Details of the kli for chalipin ===
# The minhag is to use a handkerchief for ''kinyan chalipin'', but really it is perfectly acceptable to use any utensil. If a cloth or handkerchief is being used, it must be at least 3 by 3 ''[[etzbaot]]''. It is not necessary for it to be 3 x 3 ''tefachim'', irrelevant of the material it is made out of.<ref>Shulchan Aruch C.M. 195:4. Rav Yitzchak Elchanan Spector (Bear Yitzchak CM 5:2) raises an issue that perhaps this measure of 3x3 etzbaot is only sufficient if the garment is made out of wool or linen, but other materials must be 3x3 tefachim since those are the measurements that are found regarding tumah for the cloth to be considered a kli (Rambam Hilchot Kelim 22:1). However, Rav Yitzchak Elchanan concludes that it is a kli for the purposes of chalipin even though it is not a kli for the purposes of tumah, as long as it is of requisite size of 3x3 etzbaot. Pitchei Teshuva 195:3 quotes this. Aruch Hashulchan 195:5 and Pitchei Choshen (Kinyanim 7:4 fnt. 13) agree. The Radziner ([https://www.hebrewbooks.org/pdfpager.aspx?req=20463&st=&pgnum=507 Sidrei Taharot Kelim 248b]) has another approach to this question but with the same practical conclusion. He argues that the rules of chalipin and tumah are equated, but nonetheless 3x3 etzbaot suffices since a person can make a garment accept tumah once he actively uses it. Since doing a ''chalipin'' is a function of the garment, using it for the symbol transaction it thereby demonstrates that it indeed is a kli. Mishpat Hakinyan (Rav Ovadia Yosef Toledano 2:7 p. 192) concludes that 3x3 etzbaot is sufficient for all materials. Rav Schachter ([https://www.yutorah.org/sidebar/lecturedata/783685/Shiur-#26Bava-Metzia%D7%99%D7%97%D7%9C%D7%95%D7%A7%D7%95,-%D7%97%D7%91-%D7%9C%D7%90%D7%97%D7%A8%D7%99%D7%A0%D7%99 Bava Metsia Shiur 26 min 4-12]) explains the view of Rav Yitzchak Elchanan. He adds that many rabbonim did not want to follow the lenient view of Rav Yitzchak Elchanon to allow a kinyan chalipin with 3x3 etzbaot of a cloth that wasn't wool or linen, so they used the corner of their wool jacket (''kapota''). </ref> Other non-cloth utensils do not have this requirement to be 3x3 ''etzbaot''.
# For this reason a standard handkerchief is acceptable but a ''gartel'' is not acceptable for ''chalipin'' since it is too thin.<ref>Chomat Mishpat v. 1 p. 77. Chomat Mishpat writes that certain gedolim would specifically use a handkerchief and not a gartel because a gartel is not always 3 etzbaot wide, and wouldn't be considered a kli for purposes of tumah or chalipin. Interestingly, Pitchei Choshen (Kinyanim 7:4 fnt. 13) would allow using a gartel since he writes that a whole garment is automatically considered a kli even if it isn't the requisite measure of 3x3 etzbaot. He even writes that a certain gadol was careful not to use a garment that was thinner than 3 etzbaot, but he doesn't understand why there is any reason to be stringent. However, Morasha v. 3 p. 256 notes that this is a great nuance of the Pitchei Choshen, and Chomat Mishpat disagrees with Pitchei Choshen and disqualifies a gartel for chalipin. </ref> Some ''poskim'' allow using a ''gartel'' for a ''kinyan'' even though it is thinner than 3x3 ''etzbaot''.<ref>Pitchei Choshen (Kinyanim 7:4 fnt. 13) writes that it is obvious that a whole garment is considered significant and counts as a kli, even though it is thinner than 3 tefachim. He notes that even though he saw one gadol disqualify such a garment, he doesn't understand why this is the case. Mishpat Hakinyan (2:7 v. 2 p. 192) agrees with Pitchei Choshen. He quotes the Divrei Yatziv CM 55 that the minhag is to use a gartel for the kinyan chalipin. He also quotes the Shevet Halevi 9:307 who technically agrees that a gartel is acceptable for chalipin but not use it in practice because he wants to demonstrate that this transaction is important and not a game. </ref>
# Some ''gedolim'' have a practice to use a pen (which isn't broken) for the ''kinyan chalipin''.<ref>Rav Schachter ([https://www.yutorah.org/sidebar/lecturedata/783685/Shiur-#26Bava-Metzia%D7%99%D7%97%D7%9C%D7%95%D7%A7%D7%95,-%D7%97%D7%91-%D7%9C%D7%90%D7%97%D7%A8%D7%99%D7%A0%D7%99 Bava Metsia Shiur 26 min 16-7]) mentions that he saw that the practice in the bet din of Tel Aviv was to use a pen for the kinyan chalipin. Sh"t Baruch Omer CM 161 agrees that pen is fine for a kinyan chalipin. Rav Ovadia Yosef Toledano (Mishpat Hamechira p. 614) writes that his teacher, Rav Asher Weiss, usually does kinyan chalipin with a pen. He quotes that one gadol thought that a pen may not be used for chalipin since it runs out of ink at some point and is similar to fruit which become depleted. Rav Ovadia Toledano rejects this logic since many kelim become depleted after being used many times but are still considered a kli. </ref>
# A ''kli'' can be used for ''chalipin'' even though it isn't even worth a ''[[prutah]]''.<ref>Shulchan Aruch C.M. 195:2, Pitchei Choshen (Kinyanim 7:7:4), Mishpat Hakinyan (v. 2 p. 186)</ref>
# A disposable ''kli'' could technically be used for a ''kinyan chalipin''.<ref>Mishpat Hakinyan v. 2 p. 191 argues that a disposable utensil is a kli for chalipin even if it isn't susceptible to tumah. </ref>
# A kli that is forbidden to benefit from may not be used for ''chalipin''.<ref>Bava Metsia 47b, Shulchan Aruch C.M. 195:2, Pitchei Choshen (Kinyanim 7:7), Mishpat Hakinyan (v. 2 p. 188)</ref>
# Fruit cannot be used for the ''chalipin''.<ref>Shulchan Aruch C.M. 195:2, Pitchei Teshuva (Kinyanim 7:5), Mishpat Hakinyan (v. 2 p. 195)</ref>
# There is a major dispute if an animal can be used for ''chalipin''.<ref>Rama C.M. 195:2 writes that it is acceptable to use an animal for chalipin as it is similar to a kli, however, Mishpat Hakinyan (v. 2 p. 195) notes that Shulchan Aruch seems to disagree and treats an animal like fruit. Pitchei Choshen (Kinyanim 7:5) also writes that animals are not acceptable but some allow using them for chalipin.</ref>
# A coin cannot be used for ''chalipin''.<ref>Shulchan Aruch C.M. 195:2, Pitchei Choshen (Kinyanim 7:6), Mishpat Hakinyan (v. 2 p. 197)</ref> A coin that was disqualified as currency can be used for ''chalipin''.<ref>Rama C.M. 195:2 based on Tur, Pitchei Choshen (Kinyanim 7:6)</ref> Some ''poskim'' do not allow using a coin even if it isn't currency.<ref>Mishpat Hakinyan (v. 2 p. 199) based on Rambam</ref>

==Eidei Kesubah (Witnesses)==

#The Eidim should read the kesuba themselves before they sign it.<ref>Shulchan Aruch Choshen Mishpat 45:2, Shach Siman Katan 2 </ref>
#Some are of the opinion that while the chatan and kallah include their last names in the kesuba, the eidim do not need to do so.<ref>The Ketubah K'hilchata (8:33) cites this as the common practice and that of Rav Shlomo Zalman Auerbach. Rav Hershel Schachter is of the opinion that even the eidim should include their last names as well. </ref>

==What happens if the Kesuba is Misplaced?==

#If a couple happens to misplace their Kesuba (and has no idea where it could be),<ref>Rav Chaim Kanievsky and Rav Wosner pasken that if the couple knows it is in the house, but unsure where in the house it is located, it is not considered halachically lost. </ref> it is prohibited for them to live together until another one (a Kesuba D'irkasa) is completed and signed.

==Further Reading==

#Dinei Ishut ([http://www.otzar.org/wotzar/book.aspx?600307&pageid=P0001 vol. 1], [http://www.otzar.org/wotzar/book.aspx?600308 vol. 2]) by [https://he.wikipedia.org/wiki/עזרא_בצרי Rabbi Ezra Batzri], Former Dayan in the Beit Din HaRabbani HaGadol and Av Beit Din in Yerushalayim.
#The Chief Rabbi of Bat Yam, [https://he.wikipedia.org/wiki/אליהו_בר-שלום HaRav Eliyahu Bar Shalom], has an encyclopedic, eight volume masterpiece entitled [http://www.lehmanns.co.uk/mwpt-hktvbh-h-krkim.html Mishpat HaKetubah], in which he addresses every aspect of Hilchot Ketubot.
#Shiurim of Rabbi Michoel Zylberman, Gittin and Geirut Coordinator of the Beth Din of America and Geirut Coordinator for the Rabbinical Council of America.<ref><nowiki>https://www.yutorah.org/sidebar/lecture.cfm/880893/rabbi-michoel-zylberman/ishus-5777-5-filling-out-a-kesubah/</nowiki>

https://www.yutorah.org/sidebar/lecture.cfm/881059/rabbi-michoel-zylberman/ishus-5777-6-filling-out-a-kesubah-2/ </ref>
#The sefer Get Mesudar is a commonly used as a reference to transliterate names (though not used in all cases) per minhag Ashkenaz.

==Sources==
<references />
[[Category:Marriage]]

Eating Before Davening

2026-04-14T21:11:33Z

YitzchakSultan1:

Out of respect for Hashem, davening should be the first activity of the day and as such it is forbidden to eat before Shacharit. There is also a prohibition to eat a meal before praying mincha or maariv so that one doesn't forget to daven.

==Shacharit==

#If one slept and woke up after [[Chatzot]] it’s preferable not to eat before [[Davening]] unless there’s a need, however drinking is permissible until [[Olot HaShachar]].<ref>Mishna Brurah 89:28 </ref> Regarding whether one may eat before a fast prior to [[Olot HaShachar]] see [[Fast_Days#When_does_the_fast_start|Fast Days]].
#It’s forbidden to eat a [[KeBaytzah]] of bread or [[Pas HaBah Bekisnin]] or to drink an intoxicating drink after a half hour prior to [[Olot HaShachar]].<ref>Mishna Brurah 89:27, Piskei Teshuvot 89:21, Ishei Yisrael 13:26 </ref> If one began before this, one may continue until [[Olot HaShachar]].<ref>Shulchan Aruch O.C. 89:5, Mishna Brurah 89:27 </ref>
#After [[Olot HaShachar]], it’s forbidden to eat or drink anything besides water until one prays.<ref>Shulchan Aruch 89:3. Rabbi Hershel Schachter (OU Kosher Webcast [http://www.ou.org/news/ou_webcast_with_poskim_let_my_people_know/ Dec. 2011], min 28-30) says that it's not permitted to eat before [[davening]] even if one will not have a chance to eat later and advises taking food with you to work or the Beit Midrash to eat later after [[davening]].</ref>
#The minhag is to allowing drinking coffee or tea even with sugar and milk added.<ref>Ishei Yisrael 13:25, Piskei Teshuvot 89:17, Shearim Metsuyim BeHalacha 8:1, Maharsham ([http://www.hebrewbooks.org/pdfpager.aspx?req=41144&pgnum=160 Daat Torah 89:3]), and Kaf Hachaim 89:31 say that the minhag is to have coffee or tea even with sugar or milk before davening because it is in order to enable one to daven in a better manner, it is common and not an act of arrogance. Note that the Mishneh Brurah 89:22 says that the minhag is to drink coffee and tea with sugar and milk, although he writes that there is no room to be lenient on this issue. The Be'er Heteiv 89:14 quotes Acharonim who don't allow sugar in coffee. The Aruch Hashulchan 89:23 allows sugar but not milk.</ref>

==Mincha==

#According to Ashkenazim, there is what to rely on to be lenient to eat a meal before [[Mincha]] except for having a big meal (like the meal of a wedding or [[Brit Milah]]) from the beginning of the tenth hour of the day (a half hour before [[Mincha]] Ketana) before praying [[Mincha]] for which there is no leniency to rely on. Nonetheless, it’s preferable to be strict not to have a big meal from the beginning of the seventh hour (midday) before praying [[Mincha]].<ref>See next footnote </ref>
#According to Sephardim, it is preferable not to have a big (like the meal of a wedding or [[Brit Milah]]) or small meal (greater than a [[KeBaytzah]] of bread) from the beginning of the seventh hour (midday), however, the minhag is to be lenient and hold like the same halacha as Ashkenazim (see above) and there is what to rely on.<ref>
*The Mishna ([[Shabbat]] 9b) writes that one may not start a meal close to the time of [[Mincha]] and if one started one may continue. The Gemara 9b initially posits that this prohibition must only apply from [[Mincha]] Katana because why would it start from [[Mincha]] Gedolah isn’t there a lot of time from [[Mincha]] Gedolah (and one will certainly have time to pray). Then the Gemara says that the fact that the Mishna states that if one started one doesn’t have to stop the meal contradicts Rabbi Yehoshua Ben Levi who says one may not taste food before [[Mincha]]. Rather, says the Gemara, the Mishna was talking about having a big meal (before [[Mincha]] Gedolah) and this doesn’t contradict Rabbi Yehoshua Ben Levi who forbad eating after [[Mincha]] Ketana. Then the Gemara quotes a second opinion, Rav Acha Bar Yacov who says that the Mishna means that one can’t have even a small meal before [[Mincha]] Gedolah.
*The Rishonim (early authorities) discuss what is the halacha based on the Gemara [[Brachot]] 28b which states that the halacha doesn’t follow Rabbi Yehoshua Ben Levi.
*The Baal HaMoer ([[Shabbat]] 3b s.v. Matni Lo Yeshev) says that we hold like the first thought of the Gemara that the Mishna forbids having a big meal before [[Mincha]] Ketana, however, it’s permissible to have a big or small meal before [[Mincha]] Gedolah. Additionally, if one started having a meal before [[Mincha]] Ketana one may continue the meal. This is quoted (as an individual opinion) by the Ran [[Shabbat]] 4a s.v. Aval and Bet Yosef 232:2. The Rashba ([[Shabbat]] 9b s.v. VeYeInyan Pesak Halacha) initially agrees with the Baal HaMoar but then concludes that it should also be prohibited to have a big meal before [[Mincha]] Gedolah.
*The Ri (quoted by Tur 232:2) says that we hold like the first answer of the Gemara that there’s only a prohibition for having a big meal before Gedolah and there’s no prohibition to have a small meal neither before [[Mincha]] Gedolah or [[Mincha]] Ketana. This is also the opinion of Rabbenu Tam according to the Rosh ([[Brachot]] 4:11).
*The Rabbenu Tam (quoted by the Tur 232:2) says that we hold like the first answer of the Gemara and the primary prohibition is having a big meal before [[Mincha]] Gedolah. However, there’s a second prohibition of having a small meal before [[Mincha]] Ketana. Additionally, if one began before [[Mincha]] Gedolah one may continue however if one before before [[Mincha]] Ketana one should stop. This is also the opinion of Tosfot ([[Shabbat]] 9b s.v. BeTisporet).
*The Rif ([[Shabbat]] 4a) rules like Rav Acha Bar Yacov that one may not have a small or big meal from before [[Mincha]] Gedolah. Rambam ([[Tefillah]] 6:5) holds like the Rif. The Rosh ([[Brachot]] 4:11, [[Shabbat]] 1:18) quotes the opinions of Tosfot and Rif and the Tur in C”M 5 writes that the Rosh agrees to the Rif, while the Bet Yosef C”M 5 questions this. The Rosh ([[Shabbat]] 1:18) writes that the Rabbenu Yonah agrees with the Rif. The Rashba ([[Shabbat]] 9b s.v. VeYeInyan Pesak Halacha) writes that his Rebbe (the Ramban) agreed with the Rif. Shulchan Aruch O.C. 232:2 rules like the Rif.
*The Rama 232:2 writes that one may be more lenient than S”A to have a small meal before [[Mincha]] Gedolah and before [[Mincha]] Ketana but one should still be strict like the Ri not to have a big meal even before [[Mincha]] Gedolah and the Minhag is even more lenient to permit any meal except for a big meal before [[Mincha]] Katana (which is a combination of the leniency of the Baal HaMoar and the leniency of the Ri). [The Yalkut Yosef (vol 3 pg 635) writes that this is also the opinion of the Mordechai. However, the Mordechai in [[Shabbat]] (Siman 225) seems to hold like Rabbenu Tam.]
*The achronim discuss whether the leniency to permit having a small meal even before [[Mincha]] Ketana allows one to have a small meal at any time or only until the actual time of [[Mincha]] Ketana (nine and a half hour and not the beginning of the ninth hour). The Magen Avraham 232:15 is strict, however, the Mahariv is lenient. Mishna Brurah 232:26 is lenient.
*The Rama 232:2 defines a big meal as a meal of wedding or [[Brit Milah]]. This is based on the Tosfot ([[Shabbat]] 9b s.v. BeTisporet) who says that a big meal like those of an engagement, wedding, or [[Brit Milah]]. The Bet Yosef 232:2 quotes the Hagahot Maimonot ([[Tefillah]] 6:7) who writes that a [[Shabbat]] or [[Yom Tov]] meal isn’t considered a big meal but only a meal where many people gather together such as a wedding or [[Brit Milah]]. The Kol Bo (Siman 11 pg 8a) agrees to the Hagahot Maimonot. The Mishna Brurah 232:24 rules that a [[Shabbat]] and [[Yom Tov]] meal isn’t considered a big meal, however, a wedding, [[Brit Milah]] or [[Pidyon HaBen]] meal (where many people gather together) is considered a big meal.
*The Bet Yosef 232:2 quotes the Ran ([[Shabbat]] 4a s.v. Hay) who says that this prohibition which begins close to the time of [[Mincha]] starts a half hour before the time of [[Mincha]]. The Bet Yosef writes that this is also the opinion of the Rashbam (Pesachim 99b). [The Mordechai in [[Shabbat]] (Siman 225) also says a half hour.]
*The Yalkut Yosef (vol 3, pg 634-6) writes that it’s preferable to hold like Shulchan Aruch not to eat a small or big meal after the sixth hour. However, the minhag for centuries was to be lenient and there is what to rely on. Nonetheless, even according to the lenient opinions there is no room to be lenient to have a big meal after the tenth hour.</ref>
#This prohibition to eat before [[Mincha]] only applies to having a small meal which is more than a [[KeBaytzah]] of bread, however, a snack such as a [[KeBaytzah]] of bread or less or a lot of fruit is permissible.<ref>Tur and S”A 232:3 define the meal that is forbidden as having bread more than a [[KeBaytzah]]. [See also Kesef Mishna ([[Tefillah]] 5:6) who gives another amount for this prohibition.] </ref>
#However, some say if one always goes to [[minyan]] and there’s a set time, it’s permissible to eat, even after 9½ hours except having a feast such as a wedding or [[Brit Milah]] after 9 hours.<ref>Piskei Teshuvot 232:3

*The Gemara [[Brachot]] 5b quotes Abba Binyamin who said that he would make every effort to pray immediately upon [[waking up]]. Rashi (s.v. Samuch) explains that Abba Binyamin wouldn't even learn prior to praying Shema. The Rosh ([[Brachot]] 1:7) asks what possible drove Rashi to explain that he didn't even learn before praying and explains that perhaps for a person who doesn't usually pray with a [[minyan]] it's likely that if he learns he'll continue and miss saying Shema and [[Shmoneh Esrei]] by the latest time. Based on the Rosh, Shulchan Aruch 89:6 rules that once the time for Shachrit comes one may not learn before praying [[Shacharit]] unless one always goes to pray with a [[minyan]].
*However, this leniency of always praying with a [[minyan]] is only found in Shulchan Aruch regarding learning before [[Shacharit]] (Shulchan Aruch 89:6), but not in regards to eating before praying [[Shacharit]] (Shulchan Aruch 89:3), [[Mincha]] (Shulchan Aruch 232:2), or [[Arvit]] (Shulchan Aruch 235:2). Nonetheless, the Aruch HaShulchan 232:16 writes that the lenient minhag relies upon this idea that if one always prays in a [[minyan]] one may eat before [[Mincha]]. Additionally, Sh"t Igrot Moshe 4:99 extends it to defend the practice to pray [[Arvit]] late and eat beforehand. Piskei Teshuvot 232:3 uses the Aruch HaShulchan but limits it to someone who goes to a [[minyan]] at a fixed time and also says that it isn't a sufficient leniency to eat a large meal such as a wedding feast.</ref>
#If someone woke up very late and missed davening Shacharit he may not eat until he davens mincha.<ref>Mayan Omer v. 1 p. 157</ref>

==Arvit==

#From a half hour before [[Reference_of_Measurements_in_Halacha#Tzet_HaKochavim_.28Emergence_of_the_stars.29|Tzet HaKochavim]] (of the Geonim, not רבינו תם) it is forbidden to eat a meal (2 kezaytim of bread or [[Pas HaBah Bekisnin]]) until one has said [[Arvit]] (Shema and [[Shmoneh Esrei]]).<ref>Shulchan Aruch 235:2, Mishna Brurah 235:16 </ref>
#Some say that if one always goes to [[minyan]] and there is a set time, it is permissible, even after Tzet HaChachavim except by a feast such as a wedding or [[Brit Milah]] one should not start after Tzet.<ref>Piskei Teshuvot 235:6 </ref>

==Mussaf==


#Once the time for [[Mussaf]] (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying [[Mussaf]], however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit.<ref>The Gemara [[Brachot]] 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying [[Mussaf]]. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying [[Mussaf]] but it’s permissible to have a snack. The Magen Avraham 286:2 writes that the snack is the same as before [[Mincha]] where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more than a KeBaytzah of bread. </ref>
#The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before [[Mussaf]] after having made [[Kiddish]].<ref>Shaar HaTziyun 286:7 writes that the measure for a meal before [[Mussaf]] in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref>
#If one does eat before [[Mussaf]] one must first do [[Kiddish]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish]].<ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat Shabbat KeHilchata 52:17</ref>

==Women==

#Ashkenazi Women may not eat before davening Shacharit,<ref>Ishei Yisrael 13:30</ref>, while Sephardi women may.<ref>Rav Avraham Yosef in response to a [http://shut.moreshet.co.il/shut2.asp?id=148520 question posed on Moreshet.co.il]</ref>
##Some poskim say that if a woman wants to eat before davening, she should say a short prayer that includes praise of Hashem, a request to Hashem, and thanks to Hashem and then eat. It is preferable for her to also say the first paragraph of shema before eating. This solution works even if she is later going to daven a regular davening afterwards.<ref>Ishei Yisrael 13:30. See Igrot Moshe 4:101:2 who suggests that perhaps woman only need to say some request in order to fulfill tefillah on a biblical level and then they can eat. He leaves it as an unresolved issue. See [http://www.yeshiva.org.il/midrash/3620 דברים שמותר לעשות לפני התפילה] and [http://ph.yhb.org.il/02-12-06/ Pninei Halacha Tefillah 12:6] by Rav Eliezer Melamed </ref>

===Eating before Kiddush===

#On Shabbat, some poskim write that a married woman who didn't daven yet and is permitted to eat, such as in the case above, if her husband has not davened yet, some poskim hold that she may eat without reciting Kiddush. Once she davened certainly she needs to recite Kiddush before eating. However, an unmarried woman who didn't daven yet and is permitted to eat, such as in the case above, must recite Kiddush before eating.<ref>Igrot Moshe 4:101:2 writes that since a married woman has an obligation to eat together with her husband, if her husband hasn't yet davened and isn't yet obligated in Kiddush, she isn't obligated either. An unmarried woman, however, may not eat without Kiddush once she has davened. See Minchat Yitzchak 4:28:3 who quotes the Tosefet Shabbat who says that once a woman has fulfilled tefillah on a biblical level they are obligated in Kiddush and may not eat without Kiddush. See Divrei Yetsiv 132 who allows women to have a snack before tefillah without kiddush, see there for his reasoning. </ref>
#Sephardi poskim hold that women may not eat before Kiddush and if she usually davens she may drink coffee or tea before davening; a mother who is nursing may rely on those who say it is permitted for women to eat without Kiddush during the day.<ref>Yalkut Yosef 289:6. See Daat Torah 289:2 who cites the Maharam Chalavah (Pesachim 106a) who says that women aren't obligated in the daytime Kiddush. Additionally, the Raavad (Shabbat 29:10) holds that it is permitted to eat before the daytime Kiddush.</ref>

==Children==

#Although an adult may not eat before praying Shacharit, a child under bar mitzvah may do so.<ref>Mishna Brurah 106:5, Ishei Yisrael 13:29, Children in Halacha pg. 18 </ref> Some say that once a boy is twelve years old and one day he shouldn't eat before davening.<ref>Halacha Brurah 89:24</ref>

==Links==

#[http://www.yutorah.org/lectures/lecture.cfm/745207/Rabbi_Aryeh_Lebowitz/Eating_Before_Davening Eating before Davening] by Rabbi Aryeh Lebowitz

==Sources==
<references />
[[Category:Prayer]]

Chukot Akum

2026-04-10T14:00:37Z

YitzchakSultan1: /* Modern applications */

There is a Torah prohibition to imitate the ways of the non-Jews, in their dress<ref>A explicit source about not wearing the clothing of the non-Jews is Tzefanya's rebuke of Bnei Yisrael (Tzefanya 1:8). Additionally, Bnei Yisrael were saved from Egypt partially because they didn't wear the clothing of the Egyptians (Pesikta Zutrata Shemot 6 and 12).</ref>, gatherings, and practices based on the Pasuk "ובחוקותיהם לא תלכו".<ref>Vayikra 18:3, Rambam (Sefer HaMitzvot Lav no. 30), Sefer HaChinuch (n. 262)</ref>
==Applications==
# Decorating the shul for [[Shavuot]]: See the [[Shavuot]] page.
# Thanksgiving: see Igrot Moshe (EH 2:13, YD 4:11:4, and YD 8:12), Mishna Halachot’s 10:116. [http://www.yutorah.org/lectures/lecture.cfm/739399/Rabbi_Aryeh_Lebowitz/Ten_Minute_Halacha_-_Thanksgiving_Celebrations Rabbi Aryeh Lebowitz on yutorah.org] Rav Schachter in Nefesh HaRav p. 231 cites Rav Soloveitchik as holding that it is permitted to have a thanksgiving meal. Pachad Yitchak (Igrot pg 199) holds that it is a problem to celebrate thanksgiving.
# Doctors wearing the white coat: see Rama YD 178:1 based on Maharik 88 who holds that there's only a prohibition of following the nonsensical ways of the non-Jews.
# Graduates wearing caps and gowns: Rav Moshe<ref>Mesoret Moshe v. 2 p. 196</ref> thought it was forbidden because of chukot hagoyim. See discussion on [http://lookstein.org/lookjed/read.php?1,2306,2320 lookstein.org]
# Body piercings: see the [[Tattoos & Body Piercing]] page.
# Chanuka gelt: [[Minhagim_of_Chanukah#Chanuka_Presents]]

==Sugya that brings out some of the issues==
# כמעשה ארץ מצרים אשר ישבתם בה לא תעשו וכמעשה ארץ כנען אשר אני מביא אתכם שמה לא תעשו ובחקתיהם לא תלכו: <ref> ויקרא פרק יח פסוק ג </ref> "You shall not do as the practice of the land of Egypt, where you dwelt, and you shall not do as the practice of the land of Canaan, to which I am bringing you, and you shall not follow their laws." (Vayikra 18:3)
# משנה. מצות הנהרגין - היו מתיזין את ראשו בסייף, כדרך שהמלכות עושה. רבי יהודה אומר: ניוול הוא לו, אלא מניחין את ראשו על הסדן וקוצץ בקופיץ. אמרו לו: אין מיתה מנוולת מזו. גמרא. תניא, אמר להן רבי יהודה לחכמים: אף אני יודע שמיתה מנוולת היא, אבל מה אעשה, שהרי אמרה תורה +ויקרא י"ח+ ובחקתיהם לא תלכו! ורבנן: כיון דכתיב סייף באורייתא - לא מינייהו קא גמרינן. דאי לא תימא הכי, הא דתניא: שורפין על המלכים ולא מדרכי האמורי, היכי שרפינן? והכתיב ובחקתיהם לא תלכו! אלא, כיון דכתיב שריפה באורייתא, דכתיב +ירמיהו ל"ד+ ובמשרפות אבותיך וגו' - לאו מינייהו קא גמרינן. והכא נמי, כיון דכתיב סייף באורייתא - לאו מינייהו קא גמרינן <ref> תלמוד בבלי מסכת סנהדרין דף נב עמוד ב
</ref> Mishnah: The law of those who are executed – they would strike his head with a sword, as the kingdom does. Rabbi Yehuda says: It is disgraceful for him, but they would place his head on the anvil and cut it with an axe. They said to him: There is no more disgraceful death than this. Gemara: It was taught: Rabbi Yehuda said to the sages: I too know that it is a disgraceful death, but what can I do, as the Torah says, "Do not follow their laws" (Vayikra 18:3). The sages said: Since the Torah explicitly mentions the sword, we do not learn from their practices. For if we do not say this, there is a contradiction in the following teaching: "We burn the kings, but not according to the ways of the Amorites." How can we burn them? Doesn’t it say, "Do not follow their laws"? Rather, since the Torah mentions burning, we do not learn from their practices. As it says, "And in the burning of your fathers" (Yirmiyahu 34:5), it is not from their ways that we learn, but rather from what is written in the Torah. And here too, since the Torah mentions the sword, we do not learn from their practices.
# והא תניא: שורפין על המלכים ולא מדרכי האמורי; ואי חוקה היא, אנן היכי שרפינן? והכתיב: +ויקרא יח+ ובחוקותיהם לא תלכו! אלא, דכ"ע - שריפה לאו חוקה היא, אלא חשיבותא היא, <ref> תלמוד בבלי מסכת עבודה זרה דף יא עמוד א </ref> But it was taught: "We burn the kings, but not according to the ways of the Amorites." If it is a law, how can we burn them? Doesn’t it say, "Do not follow their laws"? Rather, all agree that burning is not a law, but it is an act of importance. Since it is written in the Torah, the question arises: how can we allow it?
# אלא כיון דכתיב שריפה - תימה דמשמע הכא דאע"ג דחוקה היא כיון דכתיב באורייתא שרי ובפ"ק דמסכת ע"ז (דף יא. ושם) פריך ושריפה חוקה היא והכתיב ובחקותיהם לא תלכו ומסיק לאו חוקה היא וי"ל דהתם קאמר לאו חוקה היא לשם עבודת כוכבים דאי הוי חוקה לעבודת כוכבים אפילו הוה כתוב באוריי' לא הוה מהני אבל הכא איירי בחוק העובדי כוכבים שלא לשם עבודת כוכבים דומיא דסייף דכיון דכתיב באורייתא לא מינייהו גמרינן ושרי.<ref>4 תוספות מסכת סנהדרין דף נב עמוד ב </ref> In the first chapter of Masechet Avodah Zarah (11a), it asks: "Is burning a law?" and answers that it is not. The explanation is that it is not a law for idol worship, for if it were, even if it were written in the Torah, it would not be permitted. However, here, the case is discussing a non-idolatrous custom of the Gentiles. Since it is written in the Torah, we do not learn from their practices, and it is allowed.
# סוף דבר, שבדברים שיש בהם סרך של עבודה זרה אסור אפילו באינו מתכוין להדמות להם, שהרי אין לומר שהוא רוצה להדמות לאומות הראשונים שהם עובדי אלילים ועושים מעשי שטות, אבל דברים שאין בהם סרך של עבודה זרה אסור רק אם רוצה להדמות להם. ודוגמא לכך מה שאמרו שם בתוספתא: "האומר אל תעבור בינותינו שלא תפסיק אהבתינו הרי זה מדרכי האמורי. ואם מפני הכבוד מותר", וכבר הזכירה המהרי"ק.<ref> שו"ת שרידי אש חלק ב סימן לט </ref> Final conclusion: In matters that have the appearance of idolatry, it is forbidden even if one does not intend to imitate them. It cannot be said that one wants to imitate the early nations who were idolaters and engaged in foolish practices. But in matters that do not involve idolatry, it is forbidden only if there is an intention to imitate them. An example of this is the Tosefta, which states: "One who says, 'Do not walk between us lest you interrupt our love,' this is from the ways of the Amorites. But if it is for the sake of respect, it is permitted," as mentioned by the Maharik.

== Parallel dispute amongst poskim?==
# אין הולכין בחקות העובדי כוכבים ולא מדמין להן לא במלבוש ולא בשער וכיוצא בהן שנאמר ולא תלכו בחקות הגוים, ונאמר ובחקותיהם לא תלכו, ונאמר השמר לך פן תנקש אחריהם, הכל בענין אחד הוא מזהיר שלא ידמה להן, אלא יהיה הישראל מובדל מהן וידוע במלבושו ובשאר מעשיו כמו שהוא מובדל מהן במדעו ובדעותיו, וכן הוא אומר ואבדיל אתכם מן העמים, לא ילבש במלבוש, המיוחד להן, ולא יגדל ציצית ראשו כמו ציצית ראשם, ולא יגלח מן הצדדין ויניח השער באמצע כמו שהן עושין וזה הנקרא בלורית, ולא יגלח השער מכנגד פניו מאזן לאזן ויניח הפרע מלאחריו כדרך שעושין הן, ולא יבנה מקומות כבנין היכלות של עכו"ם כדי שיכנסו בהן רבים כמו שהן עושין, וכל העושה אחת מאלו וכיוצא בהן לוקה. +/השגת הראב"ד/ ולא יבנה מקומות כבנין היכלות עכו"ם. א"א איני יודע מהו זה אם יאמר שלא יעשה בהם צורות כמו שהן עושים או שלא יעשה שם חמנים סימן לקבץ בו את הרבים כדרך שהם עושים.<ref> רמב"ם הלכות עבודת כוכבים פרק יא הלכה א
</ref> Rambam's Position: "We do not follow the customs of idolaters nor imitate them, neither in clothing nor in hairstyles, and so forth, as it is written, 'You shall not walk in the ways of the nations,' and it is written, 'You shall not follow their laws,' and it is written, 'Take heed lest you be ensnared by them.' These all convey the same principle: not to imitate them, but rather that the Jew should be distinct from them and recognizable in their clothing and other actions, just as they are distinct from them in their wisdom and beliefs. As it says, 'And I will separate you from the nations.' "One should not wear clothing specific to them, nor grow their hair in the same manner as their hairstyles. One should not shave the sides of their head while leaving hair in the middle, as they do—this is called a blorit. Nor should one shave from ear to ear, leaving hair at the back, as they do. Nor should one construct buildings similar to the temples of idol worship, designed to gather many people, as they do. "Anyone who does any of these or similar actions incurs lashes." Ra’avad’s Critique: On Rambam’s statement, "Nor should one construct buildings like the temples of idolaters," Ra’avad comments: "I do not know what this refers to—whether it means not making images like they do, or not creating markers to gather people as they do."
# לא תעשו כמעשיהם ובחקותיהם לא תלכו. ויראת מאלהיך ולא תלך בחוקות הגוים ולא תעשה כמעשיהם של שבעה אומות דכתיב בפ' ואלה המשפטים [שמות כ"ג כ"ג] והביאך אל האמורי וגו' וכתיב בתריה ולא תעשה כמעשיהם וכתיב בפ' אחרי מות כמעשה ארץ מצרים אשר ישבתם בה לא תעשו וכמעשה ארץ כנען אשר אני מביא אתכם שמה לא תעשו ובחקתיהם לא תלכו פירוש אפילו אינם עובדות אלא מעשיהם וחקותיהם שהורגלו לעשות לשם תורה שלהם הזהירה תורה עליהם וחכמים פירשו מה המעשים וחוקים שהורגלו לעשות לשם תורה שלהם בשבת בפ' במה אשה יוצאה [דס"ז] ובתוספתא דשבת מונה כל מה שהיתה קבלה ביד חכמים שהיו מחוקותיהם ואין להוסיף עליהם ואינם מסברא כי אם בקבלה וכאשר הזהיר הכתוב על מעשה שבעה אומות וחוקותיהם כך הזהיר על מעשה מצרים וחוקותיהם שהרי הוקשו זה לזה דכתיב כמעשה ארץ מצרים לא תעשו וכמעשה ארץ כנען<ref> ספר יראים סימן שיג [דפוס ישן - פח]</ref> Yereim's Position: "You shall not do as their deeds, and you shall not follow their laws. And fear your God." The verse prohibits adopting the practices of the seven nations, as written in Parshat Mishpatim: “And I will bring you to the Amorites…” and immediately afterwards, “You shall not do as their deeds.” Similarly, in Parshat Acharei Mot, it states: “You shall not do as the practices of the land of Egypt in which you dwelt, nor as the practices of the land of Canaan to which I bring you; and you shall not follow their laws.” Explanation: Even practices not tied to idol worship but merely customary for them are forbidden. The sages detailed these actions and laws in Tractate Shabbat (67) and in the Tosefta of Shabbat, enumerating all that tradition held to be part of their customs. No additions may be made based on logical reasoning but only based on tradition. Just as the Torah warned against the practices of the seven nations and their laws, so too did it warn against the practices of Egypt and their laws, as the two are juxtaposed in the verse: “You shall not do as the practices of the land of Egypt… nor as the practices of the land of Canaan.” (Yereim, Section 313)
# והנה מדברי היראים יוצא מפורש, שהאיסור משום בחוקותיהם אינו אלא בדברים שיש בהם משום תורה שלהם, כלומר, שיש בהם רמז לעבודה זרה. ובחינוך כתב על טטראות וקרקסאות שנמנו בספרא: וכל אלה הם מיני שחוק שעושים בקיבוציהם כשמתקבצים לעשות שגעונות וזנות ועבודת אלילים. וזהו כדעת המהרי"ק שיובא להלן. ואילו מהרמב"ם הנ"ל משמע שכל דימוי לעכו"ם אסור, שהרי כתב: "יהי' הישראל מובדל מהם וידוע במלבושו ובשאר מעשיו, כמו שהוא מובדל מהן במדעו ובדעותיו".<ref> שו"ת שרידי אש חלק ב סימן לט </ref> Further Clarification by Yereim: The Yereim makes it explicit that the prohibition of “following their laws” applies only to matters tied to their “religious law” or idol worship, meaning practices that hint at idolatry. The Sefer HaChinuch writes regarding theaters and circuses mentioned in the Sifra: “All these are types of frivolity done in their gatherings to engage in folly, immorality, and idol worship.” This aligns with the position of the Maharik (brought below). However, from the Rambam's words cited above, it appears that any form of resemblance to idolaters is prohibited, as he writes: "A Jew must be distinct from them and recognizable in their clothing and actions, just as they are distinct in their wisdom and beliefs."

== Sugya codified in halacha ==
# אין הולכין בחוקות העובדי כוכבים (ולא מדמין להם). (טור בשם הרמב"ם) ולא ילבש מלבוש המיוחד להם. א ולא יגדל ציצת ראשו כמו ציצת ראשם. ולא יגלח מהצדדין ויניח השער באמצע. ולא יגלח השער מכנגד פניו מאוזן לאוזן ויניח הפרע. ולא יבנה מקומות כבנין היכלות ב של עובדי כוכבים כדי שיכנסו בהם רבים, כמו שהם עושים. גה: אלא יהא מובדל מהם במלבושיו ובשאר מעשיו (שם). וכל זה אינו אסור אלא בדבר שנהגו בו העובדי כוכבים לשום פריצות, כגון שנהגו ללבוש ג מלבושים אדומים, והוא מלבוש שרים וכדומה לזה ממלבושי הפריצות, או בדבר שנהגו למנהג ולחוק ואין טעם בדבר דאיכא למיחש ביה משום דרכי האמורי ושיש בו שמץ עבודת כוכבים מאבותיהם, ד אבל דבר שנהגו לתועלת, כגון שדרכן שכל מי שהוא רופא מומחה יש לו מלבוש מיוחד שניכר בו שהוא רופא אומן, מותר ללובשו. וכן שעושין משום כבוד או טעם אחר, מותר (מהרי"ק שורש פ"ח). לכן אמרו: שורפין על המלכים ואין בו משום דרכי האמורי (ר"ן פ"ק דעבודת כוכבים).<ref> שולחן ערוך יורה דעה סימן קעח
</ref>
# משום קושיא זו דחה הגר"א דברי הר"ן והמהרי"ק וכתב, שאפילו דברים שיש בהם טעם ושאין בהם שחץ - אסור, אבל רק ללמוד מהם אסור, וכו', עיי"ש <ref> (שו"ת שרידי אש חלק ב סימן לט)</ref>

== Modern applications==
# Some poskim question whether it is permissible to bake challah in the shape of a key the week after Pesach as perhaps it is sourced in a non-Jewish practice. However, other poskim permit it.<ref>Rabbi Yenon Bracha in Birkat Ovadia 3:4 has a teshuva about it and quotes those who say it isn't darkei emori, Rav Chaim Kanievsky, Rav Asher Weiss, Rabbi Yitzchak Basri (Vayizra Yitzchak 2:193), and Rabbi Yosef Liberman. He shows from some late chasidish sources the source of this minhag. [https://www.hebrewbooks.org/pdfpager.aspx?req=46449&st=&pgnum=21 Nitai Gavriel (Pesach v. 3 p. 21-22)] quotes these sources for the minhag.</ref>
# Bat mitzvahs
##-עכשיו נראה בנידון דידן אם מותר לחוג חגיגת בת מצוה. ויש שרוצים לאסור משום ובחוקותיהם (עי' שו"ת זקן אהרן סי' ו'), ולענ"ד תלוי בזה, שבאם נאמר שהקונפירמציאן של העכו"ם הוא לשם עבודה זרה, יש לאסור משום ובחוקותיהם בכל גווני. -אלא שלפי"ז הי' לנו לאסור גם חגיגת בר מצוה, שהרי אצלם עושים קונפירמציאן גם לזכרים, והי' לנו לאסור גם את התפילה, שהרי גם הם מתפללים לעבודה זרה. אלא שבזה לא שייך שיש בו משום עבודה זרה אלא שעושים כן חגיגת שמחתם לרגל בגרותם של בניהם. וגם הרפורמים מעמנו אינם עושים כן כדי להידמות להם, אלא לשם חגיגת משפחה ושמחתה שהגיעו בניהם לבגרות. -ואלה מאחינו שהנהיגו זה מחדש חגיגת בת מצוה אומרים, שהם עושים כן כדי לחזק בלב הבת, שהגיעה למצות, רגש אהבה ליהדות ולמצוותיה, ולעורר בה רגש הגאון על יהדותה ועל היותה בת לעם גדול וקדוש. ולא איכפת לנו מה שגם הגויים חוגגים חגיגת הקונפרמציאן בין לבנים ובין לבנות, הם בדידהו ואנן בדידן, הם מתפללים וכורעים בכנסיות שלהם ואנחנו כורעים ומשתחוים ומודים לפני מלך מלכי המלכים הקב"ה.<ref> שו"ת שרידי אש חלק ב סימן לט </ref>
# Theaters and stadiums
##באלו שנקראו תיאטרון שעושין שם ענייני שחוק, וכן איצטדיון, שהם המקומות שמשחקין ספארט, לא שייכי בהו עניין ובחוקותיהם לא תלכו (ויקרא קדושים י"ח י"ג), דהוא דווקא כשהוא חוק להעכו"ם לעשות איזה דבר בעלמא, אף כשאין זה מחוקי הע"ז שלהם, אבל עכ"פ הם ענייני חוקים שהנהיגו ביניהם - לא רק דברים של פריצות אלא אף דברים בעלמא - שלא ידוע טעם, כדאיתא ברמ"א יו"ד סימן קע"ח סעיף א'. ואין כוונת הרמ"א במש"כ או בדבר שנהגו למנהג ולחוק ואין טעם בדבר דאיכא למיחש ביה משום דרכי האמורי ושיש בו שמץ ע"ז מאבותיהם, שהוא ספק, אלא שהוא בדין ודאי. דמאחר דאין טעם נגלה ומובן, יש לנו לתלות שהוא עניין מחוקי עבודה זרה. אבל כשאיכא טעם למה שעושין, כהא דאיצטדינין וכרקום שאיתא בע"ז דף י"ח ע"ב שהוא לליצנות, ליכא בזה משום ע"ז, אף שהוא דבר אסור מצד איסור ליצנות, וכל ההולך שם עובר באיסור מושב לצים ובביטול תורה - לא רק על זמן זה - אלא שגורם לו להיות בטל לגמרי מתורה כמפורש שם. וכ"ש בתיאטרון הנמצא כעת במדינתנו, וכן האיצטדיון של משחקי ספארט, ואף במדינות אחרות, דעושין זה סתם אינשי מהנכרים שבעיר שלא שייכי כלל לעניני ע"ז. וכמדומני שהכומרים דאמונת הנוצרים, שהיא עתה אמונת רוב אוה"ע, נמי לא ניחא להו עניני תיאטראן ואיצטדיון. וגם לא ניחא בזה לאנשי אמונת המוחמדים שהוא אמונת מדינות טערקיי וכל מדינות ערב. שא"כ רוב המדינות שבהן נמצאים תיאטריאות ואיצטדיאות לא שייכי כלל לאמונתם, שוודאי לא שייכי להלאו דובחוקותיהם לא תלכו, אלא הם מאיסור ליצנות וביטול תורה. וגם עוד איסור גדול יש דמגרי יצה"ר של עריות בנפשיה דרובן הם דברי ניבול פה והסתה לעריות<ref> 12 שו"ת אגרות משה חלק יו"ד ד סימן יא </ref>

==Sources==
<references/>
[[Category: Ritual Practices]]
[[Category:Yoreh Deah]]

Bar Mitzvah

2026-04-07T13:53:19Z

YitzchakSultan1: /* Becoming Bar Mitzvah on Chol Hamoed */

At the age of thirteen years old, a boy becomes obligated in performing mitzvot.<ref> Pirkei Avot 5:21. The Rosh (Teshuva Klal `6 Siman 1) writes that this is a Halacha Limoshe Misinai. Bartenura (Avot 5:21), [https://www.sefaria.org/Chayei_Adam.66.1?lang=bi Chayei Adam 66:1], Mishna Berura 55:40 agree</ref>

==Celebration==
# One should make a festive meal in honor of the occasion of his son turning 13 years old and entering the obligation of fulfilling mitzvot.<ref> Kaf Hachaim 222:11, Magen Avraham 222:4 </ref> This meal is considered a Seudat Mitzvah.<ref> Kitzur Shulchan Aruch 61:8, Kaf Hachaim 225:11 </ref>
# The boy should learn Torah as much as possible on the day of his Bar Mitzvah. It is a nice practice to learn mishnayot.<ref>Kaf Hachaim 225:12</ref>

==When?==
# According to the majority of poskim, a boy becomes bar mitzvah from [[Tzet HaKochavim]] of the day he was born 13 years prior, and not at the time of the day when he was born.<ref> Mishna Berura 55:42, Sefer Chinuch Yisrael (v. 2, p. 705), Yalkut Yosef Dinei Chinuch Katan ViDinei Bar Mitzva pg. 44, Kaf Hachaim 55:46. See further in the Bach O.C. 14, Magen Avraham 14, Shach, Sma, and Tumim C.M. 35. 
* The Mahari Bruna 200 holds that a boy doesn't reach bar mitzvah until 13 years and one complete day. Shaarei Knesset Hagedola (Hagahot Hatur 55:6) and Ba'er Heitev 53:13 cite this opinion.
* See Shach CM 35:1 quoting one opinion in Tosfot (Niddah 44b s.v. shloshim) and a possibility in the Lechem Chamudot (Niddah 5:5) that a boy only reaches bar mitzvah at the same hour of day they were born thirteen years earlier. But this is not the accepted halachah.</ref> Obviously this refers to the date on the Hebrew (lunar) calendar, rather than the date on the English (solar) calendar.<Ref> Yalkut Yosef Dinei Chinuch Katan ViDinei Bar Mitzva pg. 46 </ref>
# A child who has reached the age of 13, even if he has not yet grown two pubic hairs, must wear tefillin and fulfill other mitzvot. However, he should not be the one to help others fulfill their obligations in mitzvot, such as by reading Parashat Zachor.<ref> Mishna Berura 55:40, Yalkut Yosef Dinei Chinuch Katan ViDinei Bar Mitzva pg. 44 </ref>
# If for whatever reason, the celebration of the bar mitzva is pushed off, one should not push off beginning to perform the mitzvot that he is required to perform such as wearing tefillin.<Ref>Yalkut Yosef Dinei Chinuch Katan ViDinei Bar Mitzva pg. 46</ref>

==Baruch Shepatrani==
# Upon the Bar Mitzvah of one’s son’s, the father should make the Bracha of Barach ShePotrani MeOnsho Shel Zeh, that he is no longer responsible for his child's deeds, without [[Shem UMalchut]]. <Ref>Rama 225:2, Mishna Brurah 225:8, BeYitzchak Yikrah 225:2 in name of Rav Shlomo Zalman Auerbach, and Piskei Teshuvot 225:5 conclude that one should make the Bracha without a [[Shem UMalchut]]. </ref> This beracha is typically recited when the son is called to the torah for the first time after concluding the beracha of his aliya.<ref> Kitzur Shulchan Aruch 61:8. </ref> Sephardim should also recite the bracha without shem umalchut.<ref>Yalkut Yosef (Sovah Semachot v. 2 Bar Mitzvah no. 29)</ref>

==Shehecheyanu==
# Regarding the recitation of Shehecheyanu on the day of one's Bar Mitzva and for wearing tefillin for the first time, see [[Shehecheyanu#Shehechiyanu_for_Mitzvot|Shehechiyanu_for_Mitzvot]]

==Birkot Hatorah on the Day of the Bar Mitzva==
{{Birkot Hatorah on the Day of the Bar Mitzva}}

== Becoming Bar Mitzvah on Chol Hamoed ==
#A child who became bar mitzvah on Chol Hamoed does not recite shehechiyanu for the moed since he already said it as a child.<ref>Yalkut Yosef 637:2, Yalkut Yosef Sukkah p. 491</ref>
#A child who becomes bar mitzvah on chol hamoed Pesach should recite full Hallel without a bracha. The reason is that some say since he said complete Hallel as a child he should repeat it as an adult, while others hold he fulfilled his obligation and there is no makeup for full Hallel later on the holiday. To avoid this question, he should recite complete hallel without a bracha.<ref>Yalkut Yosef Hilchot Yom Tov p. 670-671</ref>
==Links==
* [https://www.chabad.org/library/article_cdo/aid/1048736/jewish/The-Laws-of-Bar-Mitzvah.htm The Laws of Bar Mitzvah] on Chabad.org

==Sources==
<references/>
[[Category: Lifecycles]]

Bar Mitzvah

2026-04-07T13:52:14Z

YitzchakSultan1:

At the age of thirteen years old, a boy becomes obligated in performing mitzvot.<ref> Pirkei Avot 5:21. The Rosh (Teshuva Klal `6 Siman 1) writes that this is a Halacha Limoshe Misinai. Bartenura (Avot 5:21), [https://www.sefaria.org/Chayei_Adam.66.1?lang=bi Chayei Adam 66:1], Mishna Berura 55:40 agree</ref>

==Celebration==
# One should make a festive meal in honor of the occasion of his son turning 13 years old and entering the obligation of fulfilling mitzvot.<ref> Kaf Hachaim 222:11, Magen Avraham 222:4 </ref> This meal is considered a Seudat Mitzvah.<ref> Kitzur Shulchan Aruch 61:8, Kaf Hachaim 225:11 </ref>
# The boy should learn Torah as much as possible on the day of his Bar Mitzvah. It is a nice practice to learn mishnayot.<ref>Kaf Hachaim 225:12</ref>

==When?==
# According to the majority of poskim, a boy becomes bar mitzvah from [[Tzet HaKochavim]] of the day he was born 13 years prior, and not at the time of the day when he was born.<ref> Mishna Berura 55:42, Sefer Chinuch Yisrael (v. 2, p. 705), Yalkut Yosef Dinei Chinuch Katan ViDinei Bar Mitzva pg. 44, Kaf Hachaim 55:46. See further in the Bach O.C. 14, Magen Avraham 14, Shach, Sma, and Tumim C.M. 35. 
* The Mahari Bruna 200 holds that a boy doesn't reach bar mitzvah until 13 years and one complete day. Shaarei Knesset Hagedola (Hagahot Hatur 55:6) and Ba'er Heitev 53:13 cite this opinion.
* See Shach CM 35:1 quoting one opinion in Tosfot (Niddah 44b s.v. shloshim) and a possibility in the Lechem Chamudot (Niddah 5:5) that a boy only reaches bar mitzvah at the same hour of day they were born thirteen years earlier. But this is not the accepted halachah.</ref> Obviously this refers to the date on the Hebrew (lunar) calendar, rather than the date on the English (solar) calendar.<Ref> Yalkut Yosef Dinei Chinuch Katan ViDinei Bar Mitzva pg. 46 </ref>
# A child who has reached the age of 13, even if he has not yet grown two pubic hairs, must wear tefillin and fulfill other mitzvot. However, he should not be the one to help others fulfill their obligations in mitzvot, such as by reading Parashat Zachor.<ref> Mishna Berura 55:40, Yalkut Yosef Dinei Chinuch Katan ViDinei Bar Mitzva pg. 44 </ref>
# If for whatever reason, the celebration of the bar mitzva is pushed off, one should not push off beginning to perform the mitzvot that he is required to perform such as wearing tefillin.<Ref>Yalkut Yosef Dinei Chinuch Katan ViDinei Bar Mitzva pg. 46</ref>

==Baruch Shepatrani==
# Upon the Bar Mitzvah of one’s son’s, the father should make the Bracha of Barach ShePotrani MeOnsho Shel Zeh, that he is no longer responsible for his child's deeds, without [[Shem UMalchut]]. <Ref>Rama 225:2, Mishna Brurah 225:8, BeYitzchak Yikrah 225:2 in name of Rav Shlomo Zalman Auerbach, and Piskei Teshuvot 225:5 conclude that one should make the Bracha without a [[Shem UMalchut]]. </ref> This beracha is typically recited when the son is called to the torah for the first time after concluding the beracha of his aliya.<ref> Kitzur Shulchan Aruch 61:8. </ref> Sephardim should also recite the bracha without shem umalchut.<ref>Yalkut Yosef (Sovah Semachot v. 2 Bar Mitzvah no. 29)</ref>

==Shehecheyanu==
# Regarding the recitation of Shehecheyanu on the day of one's Bar Mitzva and for wearing tefillin for the first time, see [[Shehecheyanu#Shehechiyanu_for_Mitzvot|Shehechiyanu_for_Mitzvot]]

==Birkot Hatorah on the Day of the Bar Mitzva==
{{Birkot Hatorah on the Day of the Bar Mitzva}}

== Becoming Bar Mitzvah on Chol Hamoed ==
#A child who became bar mitzvah on Chol Hamoed does not recite shehechiyanu for the moed since he already said it as a child.<ref>Yalkut Yosef 637:2, Yalkut Yosef Sukkah p. 491</ref>

# A child who becomes bar mitzvah on chol hamoed Pesach should recite full Hallel without a bracha. The reason is that some say since he said complete Hallel as a child he should repeat it as an adult, while others hold he fulfilled his obligation and there is no makeup for full Hallel later on the holiday. To avoid this question, he should recite complete hallel without a bracha.<ref>Yalkut Yosef Hilchot Yom Tov p. 670-671</ref>
==Links==
* [https://www.chabad.org/library/article_cdo/aid/1048736/jewish/The-Laws-of-Bar-Mitzvah.htm The Laws of Bar Mitzvah] on Chabad.org

==Sources==
<references/>
[[Category: Lifecycles]]

Selling Chametz

2026-03-31T21:29:48Z

YitzchakSultan1: /* Procedure of Selling Chametz */

Since a Jew may not own Chametz on Pesach, there is a common practice for a Jew to sell his Chametz to a non-Jew for Pesach and repurchase it after Pesach.

==Institution of Selling Chametz==

#Some authorities question the sale of complete Chametz, however, most authorities allow it and such is the minhag.<ref>The institution of [[Mechirat Chametz]] is based on a Tosefta (Pesachim 2:6) that says that a Jew on a boat with a non-Jew may sell his Chametz to the non-Jew and then buy it back after [[Pesach]]. This is codified by the Rambam ([[Pesach]] 4:6) and Shulchan Aruch 448:3. The Beit Yosef 448:3 writes that selling it before [[Pesach]] and buying it back is Ha’arama (a scheme to avoid a prohibition) and yet it is permitted. The Talmid Haritva printed at the end of the Chiddushei Haritva on Pesachim limits this permission to an incidental sale of the Chametz but doesn't allow the sale in an institutionalized manner.

*Gemara [[Shabbat]] 139b says that a certain Rabbi slept on a non-Jew’s boat on [[Shabbat]] claiming that he intended to sleep, even though he knew the non-Jew would sail the boat across the river. The Gemara says that his claim was HaAramah, but is permitted since it’s only an rabbinic prohibition and he was a talmid chacham. Bechor Shor (Pesachim 21a) learns from here that Ha’aramah is permitted only if the issue is derabbanan. He writes that after Bitul, the issue of owning Chametz is only derabbanan and Ha’aramah is acceptable. Bet Efraim 1:33 and Minchat Bikkurim (Tosefta 2:7) agree. [https://www.hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=422 Yeshuot Yakov 448:9] theoretically agrees with the Tevuot Shor but in practice forbade selling chametz to a non-Jew to sell to one's animals because of haarama.
*Mekor Chaim 448:11 rejects the Bechor Shor and explains that in Gemara [[Shabbat]] HaAramah was only permitted on an isser derabbanan because the Rabbi was actually violating an prohibition, however, by selling Chametz, one circumvents the issue altogether.
*Rav Yosef Dov Soloveitchik (quoted by Rav Hershel Schachter in Nefesh HaRav p. 177) held that one shouldn’t sell Chametz BeEyn, actual chametz. [Halachos of [[Pesach]] (pg 32) defines Chametz BeEyn as mixtures which have a majority or equal amount of Chametz in comparison to the non-Chametz ingredients.] This opinion is based on the idea that Ha’aramah shouldn’t be performed except for Derabbanan issues. According to this, one may rely on Rabbeinu Tam (Pesachim 42a s.v. VeElu), who holds that mixtures of Chametz are only a derabbanan issue of Bal Yeira’eh.
*Rav Schachter in BeIkvei HaTzon (siman 15) writes to defend the minhag that Ha’aramah is acceptable to avoid an isser, but not to exempt one from a mitzvah because at the end of the day, one didn’t fulfill the mitzvah. Therefore, selling one’s Chametz only avoids the isser, and one may still fulfill the mitzvah of Tashbitu with burning the last unsold [[kezayit]].
*Halachos of [[Pesach]] (p. 123) records the practice of Rav Aharon Kotler not to sell Chametz BeEyn. However, Halachos of [[Pesach]] quoting Rav Moshe Feinstein, Tzitz Eliezer 20:51(2), and Yalkut Yosef 448:3(1) permit selling all forms of Chametz. A Guide to Practical Halacha v. 5 p. 66 n. 5 also quotes Rav Moshe to this effect, but the Debrecener held one should try to use up one's chametz before Pesach. Halachos of [[Pesach]] (p. 123) writes that most poskim allow the sale and that such is the minhag. See, however, Haggadah of the Roshei Yeshiva (pg 13) which writes that Rav Moshe's minhag was not to sell actual chametz but he did sell alcoholic beverages.</ref>
#A store shouldn't buy non-perishable chametz before Pesach, then sell them to a non-Jew, so that he can have them immediately after Pesach and sell them.<ref>Yalkut Yosef 448:3:9 writes that even though the minhag is to use the sale of Chametz a store shouldn't initially buy chametz in order to sell it.</ref>
#There’s no reason or special practice to sell Chametz if one can eat all one’s Chametz.<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 12 and 13 </ref>

===Those who don't sell real Chametz===

#Even if one wants to observe this stringency, it is advisable to perform [[Mechirat Chametz]] for mixtures of Chametz.<ref>Halachos of [[Pesach]] (p. 123) writes that sometimes those who desired not to sell Chametz unknowingly retained Chametz items. He adds that a student in a dorm should not assume that his Chametz was sold for him; rather, he should specifically request his father (or another individual) to be his representative to sell his Chametz. [https://web.archive.org/web/20150910034008/http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html] also says that one should sell his chametz even if he doesn't think he has any because there may be denatured ethyl alcohol in deodorant, [[shaving]] cream, or cologne. </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell ketchup, mayonnaise or any mixture of a minority of chametz.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 26 and 27 </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell flour commonly found in the market which is Chametz since in the processing the grain is washed and comes into contact with water.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 79 and 80 </ref>

==Procedure of Selling Chametz==

#When selling Chametz one should write down one’s address and, if one is going away for Pesach, provide access to get in by leaving the keys by the Rabbi, neighbors, or security guard. If one feels uncomfortable doing that one should at least write down one’s cell phone number at which one would be reachable over [[Pesach]].<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 4 and 6 </ref>
# A person should appoint the rabbi to sell his chametz by the seller picking up a handkerchief of another item of the rabbi. If that can not be done, the seller should sign the authorization document. In cases of great need he can appoint the rabbi orally over the phone.<ref>Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 65 n. 4)</ref>
#One should make sure to sell one's chametz completely and not with a gift with a condition that it must be returned after [[Pesach]].<ref>Shulchan Aruch 448:3 writes that one may not do a Matana Al Menat LeHachzir. Kitzur Shulchan Aruch 114:6 agrees. Mishna Brurah 448:21 explains that even though usually a Matana Al Menat Lehachzir works to completely acquire something (such as Shulchan Aruch 558:4), by chametz because of the chumra of chametz one may not do a Matana Al Menat LeHachzir. </ref> However, one may assure the non-Jew that one will buy it back after [[Pesach]] and make it profitable for the non-Jew.<ref>Kitzur Shulchan Aruch 114:6, Mishna Brurah 448:23</ref>
#One who sells his Chametz, should not sell the containers which are holding the Chametz to the goy because if he does so, he may be required to dip them in the Mikveh again.<ref>Chachmat Adam 73:3, Yechave Daat 3:24 </ref> If one did so, he should dip them in the mikveh after Pesach, without a beracha.<ref>Yechave Daat 3:24, Nitai Gavriel Pesach 1:44:8 </ref>
#One may not sell one's chametz to a Jew who "converted" to another religion.<ref>Kitzur Shulchan Aruch 114:7</ref>
#The Rabbi sells the Chametz to the non-Jew with a few methods of acquisition: cash (כסף), barter (חליפין), property (חצר), by dint of sale of property (אגב), common practice (סיטומתא), secular law (דינא דמלכותא).<ref>Mishna Brurah 448:17 quotes a dispute about the kinyanim. Some hold that kesef alone is sufficient, others hold that it is necessary to do kesef and mishicha. Still others allow for other kinyanim such as agav, chetzer, or chalipin. Because typically today a lot of Chametz is being sold it is impractical to do kinyan meshicha and therefore all the other kinyanim are used.</ref> The way of effecting these methods is:
##Cash (כסף): The non-Jew must pay at least a prutah<ref>Shulchan Aruch Y.D. 320:6 writes that for a sale to a non-Jew of a firstborn animal it is necessary to sell it for at least a prutah.</ref> (1/40 gram of silver) per sale.<ref>According to Rashi (Kiddushin 14b s.v. hoil) selling to or from a non-Jew with cash is effective on a Torah level. Rambam Zechiya 1:14 seems to hold like Rashi and Tosfot that it is effective to sell to a non-Jew with either cash or meshicha. Masat Binyamin 59 holds that after the fact a person can rely on this opinion by itself since selling chametz is only necessary rabbinically as it is possible to do bitul on a Torah level. Magen Avraham 448:4 cites this view. However, Rosh (cited by Tur Y.D. 320:6) implies that he is unsure if we follow Rashi or Tosfot, who disagree with Rashi. </ref>
##Barter (חליפין): The non-Jew must give a pen or another article (כלי) to the Rabbi to show that he is effecting the sale. Customarily the Rabbi returns the pen or article afterwards.
##Property (חצר): The area where the Chametz resides is leased to the non-Jew by the means of cash (כסף) and contract (שטר) and thereby the non-Jew acquires the Chametz within that property.<ref>Magen Avraham 448:4 holds that it is possible to sell chametz with chetzer. The property should be sold to the non-Jew with a contract and cash. A support for this can be found in Shulchan Aruch Y.D. 320:6, where it seems that it is possible to sell an animal to a non-Jew together with selling the area that it is upon. Bet Yosef 320:6 quotes Rosh and Tosfot that chetzer is effective for a sale to a non-Jew. However, Chok Yakov 448:14 quotes Nachalat Shiva 30 who holds that chetzer is ineffective when selling to a non-Jew.</ref>
##By dint of sale of property (אגב): Since property is being sold to the non-Jew it is possible to add on the sale of moveable objects together with the sale of the property.<ref>Chok Yakov 448:14 writes that kinyan agav is effective when selling to a non-Jew.</ref>
##Common practice (סיטומתא): It is possible to effectuate a sale according to the common practice of that industry. This is commonly done by the Rabbi shaking hands with the non-Jew.<ref>Chok Yakov 448:14 allows this.</ref>
##Secular law (דינא דמלכותא): The Chametz is sold to the non-Jew by way of contract and since that is effective according to secular law that is also effective according to halacha.<ref>Magen Avraham 448:4 quotes Masat Binyamin who allows a sale that is legally effective in secular law even though according to purely halachic methods it is ineffective. Since it is a deal with a non-Jew and it is binding in secular law, it is binding according to halacha as well. However, Magen Avraham disputes this view and holds that if it is an invalid sale.</ref>
#
==Stocks of companies which own Chametz==

#Some authorities hold that there's is no prohibition of owning Chametz to a shareholder of a company which owns Chametz on [[Pesach]] who has no say in the actions of the company, while others hold that one should sell the shares together with one's other [[Mechirat Chametz]] through the Rabbi.<ref>Piskei Teshuvot 440:1 and [https://www.etzion.org.il/en/holidays/pesach/owning-stock-company-owns-chametz-during-pesach “Owning Stock in a Company That Owns Chametz During Pesach” by Rav Asher Meir] quote the dispute. Rabbi Yisrael Belsky based on Rav Moshe and many others at the [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5770-2010/ OU Pre-Pesach Webcast (5770 min 29-32)] permits someone who owns shares but doesn't have any say in the company, however if someone has 30% (or so) of the company it's considered as if one is a partner and it'd be forbidden. This is implied by [https://hebrewbooks.org/pdfpager.aspx?req=59509&pgnum=10 Igrot Moshe EH 1:7 pg 10 s.v. uvidvar likach]. Rav Dovid Feinstein (cited by Journal of Halacha and Contemporary Society v. 24 p. 85) agreed that it is permitted to own stocks of a chametz company if one doesn't have any involvement in the voting or management of the company. [https://www.sefaria.org/HaElef_Lekha_Shlomo,_Orach_Chayim_238.1 Haelef Lecha Shlomo OC 238] agrees. [https://hebrewbooks.org/pdfpager.aspx?req=1598&pgnum=5 Minchat Yitzchak 3:1] and [https://hebrewbooks.org/pdfpager.aspx?req=19961&st=&pgnum=164 Moadim Uzmanim 3:269:1] say that one should sell these stocks along with the rest of the chametz and not trade them during [[chol hamoed]]. Yalkut Yosef (Pesach v. 1 p. 599 5780 (in the [https://hebrewbooks.org/pdfpager.aspx?req=54541&st=&pgnum=597 5775 edition starting from pg 595]), [https://www.hebrewbooks.org/pdfpager.aspx?req=56806&st=&pgnum=128&hilite= Shabbat 1-1 p. 129 5771]) writes that it is permitted to own stock of a company that owns chametz on pesach if has no voting rights or say in how the company runs since it like he lent them money and isn't an owner. </ref>

==Storing the Chametz==

#Chametz which one sells to a non-Jew for [[Pesach]] should be put away in a closet or another partition of 10 [[Tefachim]] and not opened on [[Pesach]]. Similarly, one shouldn’t leave sold Chametz out in the refrigerator but rather it should be partitioned off with a wall of ten [[Tefachim]]. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 6 and 8. 
see Rav Yisrael Belsky ([https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 27:00 and 28:30) says that one shouldn’t store Chametz that is sold on the shelves of the door of the refrigerator. Instead, it should be put in the back of the refrigerator and sealed off. 
Rav Meir Mazuz ([https://tablet.otzar.org/#/b/608770/p/32/t/0.290.311740640065886/fs/0/start/0/end/0/c/1744233701968 Hashem Nisi part 1 pg. 13] and Ohr Torah 5749 Siman 101) writes that it is not appropriate to sell Chametz and then block it off with just a piece of paper right next to the food that is Kosher for Pesach because that makes the sale seem like a joke. Instead, one should lock it off in in the refrigerator or cabinets.</ref>

==Seventh Day on a Friday==

#If the seventh day of Pesach falls out on a Friday in Israel, some poskim say that that an Israeli can eat Chametz on that Shabbat and the Chametz isn't considered muktzeh because of the previous day. <ref>Yechave Daat 2:64, Yalkut Yosef 448:5 citing Yabia Omer 9:46 </ref> Others are strict. <ref>[https://hebrewbooks.org/pdfpager.aspx?req=19980&st=&pgnum=100 Or Litzion 3:9:4] </ref>

==Bedikat Chametz in Rooms That Are Sold==
See [[Bedikat_Chametz#Renting_or_Selling_the_House_to_a_Non-Jew]]

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/718382/Rabbi_Mordechai_I_Willig/Mechirat_Chametz Mechirat Chametz] by Rabbi Mordechai Willig
*Article on [http://www.yutorah.org/lectures/lecture.cfm/714420/Rabbi_Josh_Flug/Mechirat_Chametz:_Theory_and_Practice Mechirat Chametz: Theory and Practice] by Rabbi Josh Flug

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Selling Chametz

2026-03-31T21:28:54Z

YitzchakSultan1: /* Procedure of Selling Chametz */

Since a Jew may not own Chametz on Pesach, there is a common practice for a Jew to sell his Chametz to a non-Jew for Pesach and repurchase it after Pesach.

==Institution of Selling Chametz==

#Some authorities question the sale of complete Chametz, however, most authorities allow it and such is the minhag.<ref>The institution of [[Mechirat Chametz]] is based on a Tosefta (Pesachim 2:6) that says that a Jew on a boat with a non-Jew may sell his Chametz to the non-Jew and then buy it back after [[Pesach]]. This is codified by the Rambam ([[Pesach]] 4:6) and Shulchan Aruch 448:3. The Beit Yosef 448:3 writes that selling it before [[Pesach]] and buying it back is Ha’arama (a scheme to avoid a prohibition) and yet it is permitted. The Talmid Haritva printed at the end of the Chiddushei Haritva on Pesachim limits this permission to an incidental sale of the Chametz but doesn't allow the sale in an institutionalized manner.

*Gemara [[Shabbat]] 139b says that a certain Rabbi slept on a non-Jew’s boat on [[Shabbat]] claiming that he intended to sleep, even though he knew the non-Jew would sail the boat across the river. The Gemara says that his claim was HaAramah, but is permitted since it’s only an rabbinic prohibition and he was a talmid chacham. Bechor Shor (Pesachim 21a) learns from here that Ha’aramah is permitted only if the issue is derabbanan. He writes that after Bitul, the issue of owning Chametz is only derabbanan and Ha’aramah is acceptable. Bet Efraim 1:33 and Minchat Bikkurim (Tosefta 2:7) agree. [https://www.hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=422 Yeshuot Yakov 448:9] theoretically agrees with the Tevuot Shor but in practice forbade selling chametz to a non-Jew to sell to one's animals because of haarama.
*Mekor Chaim 448:11 rejects the Bechor Shor and explains that in Gemara [[Shabbat]] HaAramah was only permitted on an isser derabbanan because the Rabbi was actually violating an prohibition, however, by selling Chametz, one circumvents the issue altogether.
*Rav Yosef Dov Soloveitchik (quoted by Rav Hershel Schachter in Nefesh HaRav p. 177) held that one shouldn’t sell Chametz BeEyn, actual chametz. [Halachos of [[Pesach]] (pg 32) defines Chametz BeEyn as mixtures which have a majority or equal amount of Chametz in comparison to the non-Chametz ingredients.] This opinion is based on the idea that Ha’aramah shouldn’t be performed except for Derabbanan issues. According to this, one may rely on Rabbeinu Tam (Pesachim 42a s.v. VeElu), who holds that mixtures of Chametz are only a derabbanan issue of Bal Yeira’eh.
*Rav Schachter in BeIkvei HaTzon (siman 15) writes to defend the minhag that Ha’aramah is acceptable to avoid an isser, but not to exempt one from a mitzvah because at the end of the day, one didn’t fulfill the mitzvah. Therefore, selling one’s Chametz only avoids the isser, and one may still fulfill the mitzvah of Tashbitu with burning the last unsold [[kezayit]].
*Halachos of [[Pesach]] (p. 123) records the practice of Rav Aharon Kotler not to sell Chametz BeEyn. However, Halachos of [[Pesach]] quoting Rav Moshe Feinstein, Tzitz Eliezer 20:51(2), and Yalkut Yosef 448:3(1) permit selling all forms of Chametz. A Guide to Practical Halacha v. 5 p. 66 n. 5 also quotes Rav Moshe to this effect, but the Debrecener held one should try to use up one's chametz before Pesach. Halachos of [[Pesach]] (p. 123) writes that most poskim allow the sale and that such is the minhag. See, however, Haggadah of the Roshei Yeshiva (pg 13) which writes that Rav Moshe's minhag was not to sell actual chametz but he did sell alcoholic beverages.</ref>
#A store shouldn't buy non-perishable chametz before Pesach, then sell them to a non-Jew, so that he can have them immediately after Pesach and sell them.<ref>Yalkut Yosef 448:3:9 writes that even though the minhag is to use the sale of Chametz a store shouldn't initially buy chametz in order to sell it.</ref>
#There’s no reason or special practice to sell Chametz if one can eat all one’s Chametz.<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 12 and 13 </ref>

===Those who don't sell real Chametz===

#Even if one wants to observe this stringency, it is advisable to perform [[Mechirat Chametz]] for mixtures of Chametz.<ref>Halachos of [[Pesach]] (p. 123) writes that sometimes those who desired not to sell Chametz unknowingly retained Chametz items. He adds that a student in a dorm should not assume that his Chametz was sold for him; rather, he should specifically request his father (or another individual) to be his representative to sell his Chametz. [https://web.archive.org/web/20150910034008/http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html] also says that one should sell his chametz even if he doesn't think he has any because there may be denatured ethyl alcohol in deodorant, [[shaving]] cream, or cologne. </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell ketchup, mayonnaise or any mixture of a minority of chametz.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 26 and 27 </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell flour commonly found in the market which is Chametz since in the processing the grain is washed and comes into contact with water.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 79 and 80 </ref>

==Procedure of Selling Chametz==

#When selling Chametz one should write down one’s address and, if one is going away for Pesach, provide access to get in by leaving the keys by the Rabbi, neighbors, or security guard. If one feels uncomfortable doing that one should at least write down one’s cell phone number at which one would be reachable over [[Pesach]].<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 4 and 6 </ref>
# A person should appoint the rabbi to sell his chametz by the seller picking up a handkerchief of another item of the rabbi. If that can not be done, the seller should sign the authorization document. In cases of great need he can appoint the rabbi orally over the phone.<ref>Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 65 n. 4)</ref>
#One should make sure to sell one's chametz completely and not with a gift with a condition that it must be returned after [[Pesach]].<ref>Shulchan Aruch 448:3 writes that one may not do a Matana Al Menat LeHachzir. Kitzur Shulchan Aruch 114:6 agrees. Mishna Brurah 448:21 explains that even though usually a Matana Al Menat Lehachzir works to completely acquire something (such as Shulchan Aruch 558:4), by chametz because of the chumra of chametz one may not do a Matana Al Menat LeHachzir. </ref> However, one may assure the non-Jew that one will buy it back after [[Pesach]] and make it profitable for the non-Jew.<ref>Kitzur Shulchan Aruch 114:6, Mishna Brurah 448:23</ref>
#One who sells his Chametz, should not sell the containers which are holding the Chametz to the goy because if he does so, he may be required to dip them in the Mikveh again.<ref>Chachmat Adam 73:3, Yechave Daat 3:24 </ref> If one did so, he should dip them in the mikveh after Pesach, without a beracha.<ref>Yechave Daat 3:24, Nitai Gavriel Pesach 1:44:8 </ref>
#One may not sell one's chametz to a Jew who "converted" to another religion.<ref>Kitzur Shulchan Aruch 114:7</ref>
#The Rabbi sells the Chametz to the non-Jew with a few methods of acquisition: cash (כסף), barter (חליפין), property (חצר), by dint of sale of property (אגב), common practice (סיטומתא), secular law (דינא דמלכותא).<ref>Mishna Brurah 448:17 quotes a dispute about the kinyanim. Some hold that kesef alone is sufficient, others hold that it is necessary to do kesef and mishicha. Still others allow for other kinyanim such as agav, chetzer, or chalipin. Because typically today a lot of Chametz is being sold it is impractical to do kinyan meshicha and therefore all the other kinyanim are used.</ref> The way of effecting these methods is:
##Cash (כסף): The non-Jew must pay at least a prutah<ref>Shulchan Aruch Y.D. 320:6 writes that for a sale to a non-Jew of a firstborn animal it is necessary to sell it for at least a prutah.</ref> (1/40 gram of silver) per sale.<ref>According to Rashi (Kiddushin 14b s.v. hoil) selling to or from a non-Jew with cash is effective on a Torah level. Rambam Zechiya 1:14 seems to hold like Rashi and Tosfot that it is effective to sell to a non-Jew with either cash or meshicha. Masat Binyamin 59 holds that after the fact a person can rely on this opinion by itself since selling chametz is only necessary rabbinically as it is possible to do bitul on a Torah level. Magen Avraham 448:4 cites this view. However, Rosh (cited by Tur Y.D. 320:6) implies that he is unsure if we follow Rashi or Tosfot, who disagree with Rashi. </ref>
##Barter (חליפין): The non-Jew must give a pen or another article (כלי) to the Rabbi to show that he is effecting the sale. Customarily the Rabbi returns the pen or article afterwards.
##Property (חצר): The area where the Chametz resides is leased to the non-Jew by the means of cash (כסף) and contract (שטר) and thereby the non-Jew acquires the Chametz within that property.<ref>Magen Avraham 448:4 holds that it is possible to sell chametz with chetzer. The property should be sold to the non-Jew with a contract and cash. A support for this can be found in Shulchan Aruch Y.D. 320:6, where it seems that it is possible to sell an animal to a non-Jew together with selling the area that it is upon. Bet Yosef 320:6 quotes Rosh and Tosfot that chetzer is effective for a sale to a non-Jew. However, Chok Yakov 448:14 quotes Nachalat Shiva 30 who holds that chetzer is ineffective when selling to a non-Jew.</ref>
##By dint of sale of property (אגב): Since property is being sold to the non-Jew it is possible to add on the sale of moveable objects together with the sale of the property.<ref>Chok Yakov 448:14 writes that kinyan agav is effective when selling to a non-Jew.</ref>
##Common practice (סיטומתא): It is possible to effectuate a sale according to the common practice of that industry. This is commonly done by the Rabbi shaking hands with the non-Jew.
##Secular law (דינא דמלכותא): The Chametz is sold to the non-Jew by way of contract and since that is effective according to secular law that is also effective according to halacha.<ref>Magen Avraham 448:4 quotes Masat Binyamin who allows a sale that is legally effective in secular law even though according to purely halachic methods it is ineffective. Since it is a deal with a non-Jew and it is binding in secular law, it is binding according to halacha as well. However, Magen Avraham disputes this view and holds that if it is an invalid sale.</ref>
#
==Stocks of companies which own Chametz==

#Some authorities hold that there's is no prohibition of owning Chametz to a shareholder of a company which owns Chametz on [[Pesach]] who has no say in the actions of the company, while others hold that one should sell the shares together with one's other [[Mechirat Chametz]] through the Rabbi.<ref>Piskei Teshuvot 440:1 and [https://www.etzion.org.il/en/holidays/pesach/owning-stock-company-owns-chametz-during-pesach “Owning Stock in a Company That Owns Chametz During Pesach” by Rav Asher Meir] quote the dispute. Rabbi Yisrael Belsky based on Rav Moshe and many others at the [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5770-2010/ OU Pre-Pesach Webcast (5770 min 29-32)] permits someone who owns shares but doesn't have any say in the company, however if someone has 30% (or so) of the company it's considered as if one is a partner and it'd be forbidden. This is implied by [https://hebrewbooks.org/pdfpager.aspx?req=59509&pgnum=10 Igrot Moshe EH 1:7 pg 10 s.v. uvidvar likach]. Rav Dovid Feinstein (cited by Journal of Halacha and Contemporary Society v. 24 p. 85) agreed that it is permitted to own stocks of a chametz company if one doesn't have any involvement in the voting or management of the company. [https://www.sefaria.org/HaElef_Lekha_Shlomo,_Orach_Chayim_238.1 Haelef Lecha Shlomo OC 238] agrees. [https://hebrewbooks.org/pdfpager.aspx?req=1598&pgnum=5 Minchat Yitzchak 3:1] and [https://hebrewbooks.org/pdfpager.aspx?req=19961&st=&pgnum=164 Moadim Uzmanim 3:269:1] say that one should sell these stocks along with the rest of the chametz and not trade them during [[chol hamoed]]. Yalkut Yosef (Pesach v. 1 p. 599 5780 (in the [https://hebrewbooks.org/pdfpager.aspx?req=54541&st=&pgnum=597 5775 edition starting from pg 595]), [https://www.hebrewbooks.org/pdfpager.aspx?req=56806&st=&pgnum=128&hilite= Shabbat 1-1 p. 129 5771]) writes that it is permitted to own stock of a company that owns chametz on pesach if has no voting rights or say in how the company runs since it like he lent them money and isn't an owner. </ref>

==Storing the Chametz==

#Chametz which one sells to a non-Jew for [[Pesach]] should be put away in a closet or another partition of 10 [[Tefachim]] and not opened on [[Pesach]]. Similarly, one shouldn’t leave sold Chametz out in the refrigerator but rather it should be partitioned off with a wall of ten [[Tefachim]]. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 6 and 8. 
see Rav Yisrael Belsky ([https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 27:00 and 28:30) says that one shouldn’t store Chametz that is sold on the shelves of the door of the refrigerator. Instead, it should be put in the back of the refrigerator and sealed off. 
Rav Meir Mazuz ([https://tablet.otzar.org/#/b/608770/p/32/t/0.290.311740640065886/fs/0/start/0/end/0/c/1744233701968 Hashem Nisi part 1 pg. 13] and Ohr Torah 5749 Siman 101) writes that it is not appropriate to sell Chametz and then block it off with just a piece of paper right next to the food that is Kosher for Pesach because that makes the sale seem like a joke. Instead, one should lock it off in in the refrigerator or cabinets.</ref>

==Seventh Day on a Friday==

#If the seventh day of Pesach falls out on a Friday in Israel, some poskim say that that an Israeli can eat Chametz on that Shabbat and the Chametz isn't considered muktzeh because of the previous day. <ref>Yechave Daat 2:64, Yalkut Yosef 448:5 citing Yabia Omer 9:46 </ref> Others are strict. <ref>[https://hebrewbooks.org/pdfpager.aspx?req=19980&st=&pgnum=100 Or Litzion 3:9:4] </ref>

==Bedikat Chametz in Rooms That Are Sold==
See [[Bedikat_Chametz#Renting_or_Selling_the_House_to_a_Non-Jew]]

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/718382/Rabbi_Mordechai_I_Willig/Mechirat_Chametz Mechirat Chametz] by Rabbi Mordechai Willig
*Article on [http://www.yutorah.org/lectures/lecture.cfm/714420/Rabbi_Josh_Flug/Mechirat_Chametz:_Theory_and_Practice Mechirat Chametz: Theory and Practice] by Rabbi Josh Flug

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Selling Chametz

2026-03-31T21:26:51Z

YitzchakSultan1: /* Procedure of Selling Chametz */

Since a Jew may not own Chametz on Pesach, there is a common practice for a Jew to sell his Chametz to a non-Jew for Pesach and repurchase it after Pesach.

==Institution of Selling Chametz==

#Some authorities question the sale of complete Chametz, however, most authorities allow it and such is the minhag.<ref>The institution of [[Mechirat Chametz]] is based on a Tosefta (Pesachim 2:6) that says that a Jew on a boat with a non-Jew may sell his Chametz to the non-Jew and then buy it back after [[Pesach]]. This is codified by the Rambam ([[Pesach]] 4:6) and Shulchan Aruch 448:3. The Beit Yosef 448:3 writes that selling it before [[Pesach]] and buying it back is Ha’arama (a scheme to avoid a prohibition) and yet it is permitted. The Talmid Haritva printed at the end of the Chiddushei Haritva on Pesachim limits this permission to an incidental sale of the Chametz but doesn't allow the sale in an institutionalized manner.

*Gemara [[Shabbat]] 139b says that a certain Rabbi slept on a non-Jew’s boat on [[Shabbat]] claiming that he intended to sleep, even though he knew the non-Jew would sail the boat across the river. The Gemara says that his claim was HaAramah, but is permitted since it’s only an rabbinic prohibition and he was a talmid chacham. Bechor Shor (Pesachim 21a) learns from here that Ha’aramah is permitted only if the issue is derabbanan. He writes that after Bitul, the issue of owning Chametz is only derabbanan and Ha’aramah is acceptable. Bet Efraim 1:33 and Minchat Bikkurim (Tosefta 2:7) agree. [https://www.hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=422 Yeshuot Yakov 448:9] theoretically agrees with the Tevuot Shor but in practice forbade selling chametz to a non-Jew to sell to one's animals because of haarama.
*Mekor Chaim 448:11 rejects the Bechor Shor and explains that in Gemara [[Shabbat]] HaAramah was only permitted on an isser derabbanan because the Rabbi was actually violating an prohibition, however, by selling Chametz, one circumvents the issue altogether.
*Rav Yosef Dov Soloveitchik (quoted by Rav Hershel Schachter in Nefesh HaRav p. 177) held that one shouldn’t sell Chametz BeEyn, actual chametz. [Halachos of [[Pesach]] (pg 32) defines Chametz BeEyn as mixtures which have a majority or equal amount of Chametz in comparison to the non-Chametz ingredients.] This opinion is based on the idea that Ha’aramah shouldn’t be performed except for Derabbanan issues. According to this, one may rely on Rabbeinu Tam (Pesachim 42a s.v. VeElu), who holds that mixtures of Chametz are only a derabbanan issue of Bal Yeira’eh.
*Rav Schachter in BeIkvei HaTzon (siman 15) writes to defend the minhag that Ha’aramah is acceptable to avoid an isser, but not to exempt one from a mitzvah because at the end of the day, one didn’t fulfill the mitzvah. Therefore, selling one’s Chametz only avoids the isser, and one may still fulfill the mitzvah of Tashbitu with burning the last unsold [[kezayit]].
*Halachos of [[Pesach]] (p. 123) records the practice of Rav Aharon Kotler not to sell Chametz BeEyn. However, Halachos of [[Pesach]] quoting Rav Moshe Feinstein, Tzitz Eliezer 20:51(2), and Yalkut Yosef 448:3(1) permit selling all forms of Chametz. A Guide to Practical Halacha v. 5 p. 66 n. 5 also quotes Rav Moshe to this effect, but the Debrecener held one should try to use up one's chametz before Pesach. Halachos of [[Pesach]] (p. 123) writes that most poskim allow the sale and that such is the minhag. See, however, Haggadah of the Roshei Yeshiva (pg 13) which writes that Rav Moshe's minhag was not to sell actual chametz but he did sell alcoholic beverages.</ref>
#A store shouldn't buy non-perishable chametz before Pesach, then sell them to a non-Jew, so that he can have them immediately after Pesach and sell them.<ref>Yalkut Yosef 448:3:9 writes that even though the minhag is to use the sale of Chametz a store shouldn't initially buy chametz in order to sell it.</ref>
#There’s no reason or special practice to sell Chametz if one can eat all one’s Chametz.<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 12 and 13 </ref>

===Those who don't sell real Chametz===

#Even if one wants to observe this stringency, it is advisable to perform [[Mechirat Chametz]] for mixtures of Chametz.<ref>Halachos of [[Pesach]] (p. 123) writes that sometimes those who desired not to sell Chametz unknowingly retained Chametz items. He adds that a student in a dorm should not assume that his Chametz was sold for him; rather, he should specifically request his father (or another individual) to be his representative to sell his Chametz. [https://web.archive.org/web/20150910034008/http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html] also says that one should sell his chametz even if he doesn't think he has any because there may be denatured ethyl alcohol in deodorant, [[shaving]] cream, or cologne. </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell ketchup, mayonnaise or any mixture of a minority of chametz.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 26 and 27 </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell flour commonly found in the market which is Chametz since in the processing the grain is washed and comes into contact with water.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 79 and 80 </ref>

==Procedure of Selling Chametz==

#When selling Chametz one should write down one’s address and, if one is going away for Pesach, provide access to get in by leaving the keys by the Rabbi, neighbors, or security guard. If one feels uncomfortable doing that one should at least write down one’s cell phone number at which one would be reachable over [[Pesach]].<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 4 and 6 </ref>
# A person should appoint the rabbi to sell his chametz by the seller picking up a handkerchief of another item of the rabbi. If that can not be done, the seller should sign the authorization document. In cases of great need he can appoint the rabbi orally over the phone.<ref>Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 65 n. 4)</ref>
#One should make sure to sell one's chametz completely and not with a gift with a condition that it must be returned after [[Pesach]].<ref>Shulchan Aruch 448:3 writes that one may not do a Matana Al Menat LeHachzir. Kitzur Shulchan Aruch 114:6 agrees. Mishna Brurah 448:21 explains that even though usually a Matana Al Menat Lehachzir works to completely acquire something (such as Shulchan Aruch 558:4), by chametz because of the chumra of chametz one may not do a Matana Al Menat LeHachzir. </ref> However, one may assure the non-Jew that one will buy it back after [[Pesach]] and make it profitable for the non-Jew.<ref>Kitzur Shulchan Aruch 114:6, Mishna Brurah 448:23</ref>
#One who sells his Chametz, should not sell the containers which are holding the Chametz to the goy because if he does so, he may be required to dip them in the Mikveh again.<ref>Chachmat Adam 73:3, Yechave Daat 3:24 </ref> If one did so, he should dip them in the mikveh after Pesach, without a beracha.<ref>Yechave Daat 3:24, Nitai Gavriel Pesach 1:44:8 </ref>
#One may not sell one's chametz to a Jew who "converted" to another religion.<ref>Kitzur Shulchan Aruch 114:7</ref>
#The Rabbi sells the Chametz to the non-Jew with a few methods of acquisition: cash (כסף), barter (חליפין), property (חצר), by dint of sale of property (אגב), common practice (סיטומתא), secular law (דינא דמלכותא).<ref>Mishna Brurah 448:17 quotes a dispute about the kinyanim. Some hold that kesef alone is sufficient, others hold that it is necessary to do kesef and mishicha. Still others allow for other kinyanim such as agav, chetzer, or chalipin. Because typically today a lot of Chametz is being sold it is impractical to do kinyan meshicha and therefore all the other kinyanim are used.</ref> The way of effecting these methods is:
##Cash (כסף): The non-Jew must pay at least a prutah<ref>Shulchan Aruch Y.D. 320:6 writes that for a sale to a non-Jew of a firstborn animal it is necessary to sell it for at least a prutah.</ref> (1/40 gram of silver) per sale.<ref>According to Rashi (Kiddushin 14b s.v. hoil) selling to or from a non-Jew with cash is effective on a Torah level. Rambam Zechiya 1:14 seems to hold like Rashi and Tosfot that it is effective to sell to a non-Jew with either cash or meshicha. Masat Binyamin 59 holds that after the fact a person can rely on this opinion by itself since selling chametz is only necessary rabbinically as it is possible to do bitul on a Torah level. Magen Avraham 448:4 cites this view. However, Rosh (cited by Tur Y.D. 320:6) implies that he is unsure if we follow Rashi or Tosfot, who disagree with Rashi. </ref>
##Barter (חליפין): The non-Jew must give a pen or another article (כלי) to the Rabbi to show that he is effecting the sale. Customarily the Rabbi returns the pen or article afterwards.
##Property (חצר): The area where the Chametz resides is leased to the non-Jew by the means of cash (כסף) and contract (שטר) and thereby the non-Jew acquires the Chametz within that property.<ref>Magen Avraham 448:4 holds that it is possible to sell chametz with chetzer. The property should be sold to the non-Jew with a contract and cash. A support for this can be found in Shulchan Aruch Y.D. 320:6, where it seems that it is possible to sell an animal to a non-Jew together with selling the area that it is upon. Bet Yosef 320:6 quotes Rosh and Tosfot that chetzer is effective for a sale to a non-Jew.</ref>
##By dint of sale of property (אגב): Since property is being sold to the non-Jew it is possible to add on the sale of moveable objects together with the sale of the property.
##Common practice (סיטומתא): It is possible to effectuate a sale according to the common practice of that industry. This is commonly done by the Rabbi shaking hands with the non-Jew.
##Secular law (דינא דמלכותא): The Chametz is sold to the non-Jew by way of contract and since that is effective according to secular law that is also effective according to halacha.<ref>Magen Avraham 448:4 quotes Masat Binyamin who allows a sale that is legally effective in secular law even though according to purely halachic methods it is ineffective. Since it is a deal with a non-Jew and it is binding in secular law, it is binding according to halacha as well. However, Magen Avraham disputes this view and holds that if it is an invalid sale.</ref>
#
==Stocks of companies which own Chametz==

#Some authorities hold that there's is no prohibition of owning Chametz to a shareholder of a company which owns Chametz on [[Pesach]] who has no say in the actions of the company, while others hold that one should sell the shares together with one's other [[Mechirat Chametz]] through the Rabbi.<ref>Piskei Teshuvot 440:1 and [https://www.etzion.org.il/en/holidays/pesach/owning-stock-company-owns-chametz-during-pesach “Owning Stock in a Company That Owns Chametz During Pesach” by Rav Asher Meir] quote the dispute. Rabbi Yisrael Belsky based on Rav Moshe and many others at the [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5770-2010/ OU Pre-Pesach Webcast (5770 min 29-32)] permits someone who owns shares but doesn't have any say in the company, however if someone has 30% (or so) of the company it's considered as if one is a partner and it'd be forbidden. This is implied by [https://hebrewbooks.org/pdfpager.aspx?req=59509&pgnum=10 Igrot Moshe EH 1:7 pg 10 s.v. uvidvar likach]. Rav Dovid Feinstein (cited by Journal of Halacha and Contemporary Society v. 24 p. 85) agreed that it is permitted to own stocks of a chametz company if one doesn't have any involvement in the voting or management of the company. [https://www.sefaria.org/HaElef_Lekha_Shlomo,_Orach_Chayim_238.1 Haelef Lecha Shlomo OC 238] agrees. [https://hebrewbooks.org/pdfpager.aspx?req=1598&pgnum=5 Minchat Yitzchak 3:1] and [https://hebrewbooks.org/pdfpager.aspx?req=19961&st=&pgnum=164 Moadim Uzmanim 3:269:1] say that one should sell these stocks along with the rest of the chametz and not trade them during [[chol hamoed]]. Yalkut Yosef (Pesach v. 1 p. 599 5780 (in the [https://hebrewbooks.org/pdfpager.aspx?req=54541&st=&pgnum=597 5775 edition starting from pg 595]), [https://www.hebrewbooks.org/pdfpager.aspx?req=56806&st=&pgnum=128&hilite= Shabbat 1-1 p. 129 5771]) writes that it is permitted to own stock of a company that owns chametz on pesach if has no voting rights or say in how the company runs since it like he lent them money and isn't an owner. </ref>

==Storing the Chametz==

#Chametz which one sells to a non-Jew for [[Pesach]] should be put away in a closet or another partition of 10 [[Tefachim]] and not opened on [[Pesach]]. Similarly, one shouldn’t leave sold Chametz out in the refrigerator but rather it should be partitioned off with a wall of ten [[Tefachim]]. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 6 and 8. 
see Rav Yisrael Belsky ([https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 27:00 and 28:30) says that one shouldn’t store Chametz that is sold on the shelves of the door of the refrigerator. Instead, it should be put in the back of the refrigerator and sealed off. 
Rav Meir Mazuz ([https://tablet.otzar.org/#/b/608770/p/32/t/0.290.311740640065886/fs/0/start/0/end/0/c/1744233701968 Hashem Nisi part 1 pg. 13] and Ohr Torah 5749 Siman 101) writes that it is not appropriate to sell Chametz and then block it off with just a piece of paper right next to the food that is Kosher for Pesach because that makes the sale seem like a joke. Instead, one should lock it off in in the refrigerator or cabinets.</ref>

==Seventh Day on a Friday==

#If the seventh day of Pesach falls out on a Friday in Israel, some poskim say that that an Israeli can eat Chametz on that Shabbat and the Chametz isn't considered muktzeh because of the previous day. <ref>Yechave Daat 2:64, Yalkut Yosef 448:5 citing Yabia Omer 9:46 </ref> Others are strict. <ref>[https://hebrewbooks.org/pdfpager.aspx?req=19980&st=&pgnum=100 Or Litzion 3:9:4] </ref>

==Bedikat Chametz in Rooms That Are Sold==
See [[Bedikat_Chametz#Renting_or_Selling_the_House_to_a_Non-Jew]]

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/718382/Rabbi_Mordechai_I_Willig/Mechirat_Chametz Mechirat Chametz] by Rabbi Mordechai Willig
*Article on [http://www.yutorah.org/lectures/lecture.cfm/714420/Rabbi_Josh_Flug/Mechirat_Chametz:_Theory_and_Practice Mechirat Chametz: Theory and Practice] by Rabbi Josh Flug

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Selling Chametz

2026-03-31T21:22:58Z

YitzchakSultan1: /* Procedure of Selling Chametz */

Since a Jew may not own Chametz on Pesach, there is a common practice for a Jew to sell his Chametz to a non-Jew for Pesach and repurchase it after Pesach.

==Institution of Selling Chametz==

#Some authorities question the sale of complete Chametz, however, most authorities allow it and such is the minhag.<ref>The institution of [[Mechirat Chametz]] is based on a Tosefta (Pesachim 2:6) that says that a Jew on a boat with a non-Jew may sell his Chametz to the non-Jew and then buy it back after [[Pesach]]. This is codified by the Rambam ([[Pesach]] 4:6) and Shulchan Aruch 448:3. The Beit Yosef 448:3 writes that selling it before [[Pesach]] and buying it back is Ha’arama (a scheme to avoid a prohibition) and yet it is permitted. The Talmid Haritva printed at the end of the Chiddushei Haritva on Pesachim limits this permission to an incidental sale of the Chametz but doesn't allow the sale in an institutionalized manner.

*Gemara [[Shabbat]] 139b says that a certain Rabbi slept on a non-Jew’s boat on [[Shabbat]] claiming that he intended to sleep, even though he knew the non-Jew would sail the boat across the river. The Gemara says that his claim was HaAramah, but is permitted since it’s only an rabbinic prohibition and he was a talmid chacham. Bechor Shor (Pesachim 21a) learns from here that Ha’aramah is permitted only if the issue is derabbanan. He writes that after Bitul, the issue of owning Chametz is only derabbanan and Ha’aramah is acceptable. Bet Efraim 1:33 and Minchat Bikkurim (Tosefta 2:7) agree. [https://www.hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=422 Yeshuot Yakov 448:9] theoretically agrees with the Tevuot Shor but in practice forbade selling chametz to a non-Jew to sell to one's animals because of haarama.
*Mekor Chaim 448:11 rejects the Bechor Shor and explains that in Gemara [[Shabbat]] HaAramah was only permitted on an isser derabbanan because the Rabbi was actually violating an prohibition, however, by selling Chametz, one circumvents the issue altogether.
*Rav Yosef Dov Soloveitchik (quoted by Rav Hershel Schachter in Nefesh HaRav p. 177) held that one shouldn’t sell Chametz BeEyn, actual chametz. [Halachos of [[Pesach]] (pg 32) defines Chametz BeEyn as mixtures which have a majority or equal amount of Chametz in comparison to the non-Chametz ingredients.] This opinion is based on the idea that Ha’aramah shouldn’t be performed except for Derabbanan issues. According to this, one may rely on Rabbeinu Tam (Pesachim 42a s.v. VeElu), who holds that mixtures of Chametz are only a derabbanan issue of Bal Yeira’eh.
*Rav Schachter in BeIkvei HaTzon (siman 15) writes to defend the minhag that Ha’aramah is acceptable to avoid an isser, but not to exempt one from a mitzvah because at the end of the day, one didn’t fulfill the mitzvah. Therefore, selling one’s Chametz only avoids the isser, and one may still fulfill the mitzvah of Tashbitu with burning the last unsold [[kezayit]].
*Halachos of [[Pesach]] (p. 123) records the practice of Rav Aharon Kotler not to sell Chametz BeEyn. However, Halachos of [[Pesach]] quoting Rav Moshe Feinstein, Tzitz Eliezer 20:51(2), and Yalkut Yosef 448:3(1) permit selling all forms of Chametz. A Guide to Practical Halacha v. 5 p. 66 n. 5 also quotes Rav Moshe to this effect, but the Debrecener held one should try to use up one's chametz before Pesach. Halachos of [[Pesach]] (p. 123) writes that most poskim allow the sale and that such is the minhag. See, however, Haggadah of the Roshei Yeshiva (pg 13) which writes that Rav Moshe's minhag was not to sell actual chametz but he did sell alcoholic beverages.</ref>
#A store shouldn't buy non-perishable chametz before Pesach, then sell them to a non-Jew, so that he can have them immediately after Pesach and sell them.<ref>Yalkut Yosef 448:3:9 writes that even though the minhag is to use the sale of Chametz a store shouldn't initially buy chametz in order to sell it.</ref>
#There’s no reason or special practice to sell Chametz if one can eat all one’s Chametz.<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 12 and 13 </ref>

===Those who don't sell real Chametz===

#Even if one wants to observe this stringency, it is advisable to perform [[Mechirat Chametz]] for mixtures of Chametz.<ref>Halachos of [[Pesach]] (p. 123) writes that sometimes those who desired not to sell Chametz unknowingly retained Chametz items. He adds that a student in a dorm should not assume that his Chametz was sold for him; rather, he should specifically request his father (or another individual) to be his representative to sell his Chametz. [https://web.archive.org/web/20150910034008/http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html] also says that one should sell his chametz even if he doesn't think he has any because there may be denatured ethyl alcohol in deodorant, [[shaving]] cream, or cologne. </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell ketchup, mayonnaise or any mixture of a minority of chametz.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 26 and 27 </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell flour commonly found in the market which is Chametz since in the processing the grain is washed and comes into contact with water.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 79 and 80 </ref>

==Procedure of Selling Chametz==

#When selling Chametz one should write down one’s address and, if one is going away for Pesach, provide access to get in by leaving the keys by the Rabbi, neighbors, or security guard. If one feels uncomfortable doing that one should at least write down one’s cell phone number at which one would be reachable over [[Pesach]].<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 4 and 6 </ref>
# A person should appoint the rabbi to sell his chametz by the seller picking up a handkerchief of another item of the rabbi. If that can not be done, the seller should sign the authorization document. In cases of great need he can appoint the rabbi orally over the phone.<ref>Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 65 n. 4)</ref>
#One should make sure to sell one's chametz completely and not with a gift with a condition that it must be returned after [[Pesach]].<ref>Shulchan Aruch 448:3 writes that one may not do a Matana Al Menat LeHachzir. Kitzur Shulchan Aruch 114:6 agrees. Mishna Brurah 448:21 explains that even though usually a Matana Al Menat Lehachzir works to completely acquire something (such as Shulchan Aruch 558:4), by chametz because of the chumra of chametz one may not do a Matana Al Menat LeHachzir. </ref> However, one may assure the non-Jew that one will buy it back after [[Pesach]] and make it profitable for the non-Jew.<ref>Kitzur Shulchan Aruch 114:6, Mishna Brurah 448:23</ref>
#One who sells his Chametz, should not sell the containers which are holding the Chametz to the goy because if he does so, he may be required to dip them in the Mikveh again.<ref>Chachmat Adam 73:3, Yechave Daat 3:24 </ref> If one did so, he should dip them in the mikveh after Pesach, without a beracha.<ref>Yechave Daat 3:24, Nitai Gavriel Pesach 1:44:8 </ref>
#One may not sell one's chametz to a Jew who "converted" to another religion.<ref>Kitzur Shulchan Aruch 114:7</ref>
#The Rabbi sells the Chametz to the non-Jew with a few methods of acquisition: cash (כסף), barter (חליפין), property (חצר), by dint of sale of property (אגב), common practice (סיטומתא), secular law (דינא דמלכותא).<ref>Mishna Brurah 448:17 quotes a dispute about the kinyanim. Some hold that kesef alone is sufficient, others hold that it is necessary to do kesef and mishicha. Still others allow for other kinyanim such as agav, chetzer, or chalipin. Because typically today a lot of Chametz is being sold it is impractical to do kinyan meshicha and therefore all the other kinyanim are used.</ref> The way of effecting these methods is:
##Cash (כסף): The non-Jew must pay at least a prutah<ref>Shulchan Aruch Y.D. 320:6 writes that for a sale to a non-Jew of a firstborn animal it is necessary to sell it for at least a prutah.</ref> (1/40 gram of silver) per sale.<ref>According to Rashi (Kiddushin 14b s.v. hoil) selling to or from a non-Jew with cash is effective on a Torah level. Masat Binyamin 59 holds that after the fact a person can rely on this opinion by itself since selling chametz is only necessary rabbinically as it is possible to do bitul on a Torah level. Magen Avraham 448:4 cites this view. However, Rosh (cited by Tur Y.D. 320:6) implies that he is unsure if we follow Rashi or Tosfot, who disagree with Rashi. </ref>
##Barter (חליפין): The non-Jew must give a pen or another article (כלי) to the Rabbi to show that he is effecting the sale. Customarily the Rabbi returns the pen or article afterwards.
##Property (חצר): The area where the Chametz resides is leased to the non-Jew by the means of cash (כסף) and contract (שטר) and thereby the non-Jew acquires the Chametz within that property.<ref>Magen Avraham 448:4 holds that it is possible to sell chametz with chetzer. The property should be sold to the non-Jew with a contract and cash. A support for this can be found in Shulchan Aruch Y.D. 320:6, where it seems that it is possible to sell an animal to a non-Jew together with selling the area that it is upon. Bet Yosef 320:6 quotes Rosh and Tosfot that chetzer is effective for a sale to a non-Jew.</ref>
##By dint of sale of property (אגב): Since property is being sold to the non-Jew it is possible to add on the sale of moveable objects together with the sale of the property.
##Common practice (סיטומתא): It is possible to effectuate a sale according to the common practice of that industry. This is commonly done by the Rabbi shaking hands with the non-Jew.
##Secular law (דינא דמלכותא): The Chametz is sold to the non-Jew by way of contract and since that is effective according to secular law that is also effective according to halacha.<ref>Magen Avraham 448:4 quotes Masat Binyamin who allows a sale that is legally effective in secular law even though according to purely halachic methods it is ineffective. Since it is a deal with a non-Jew and it is binding in secular law, it is binding according to halacha as well. However, Magen Avraham disputes this view and holds that if it is an invalid sale.</ref>
#
==Stocks of companies which own Chametz==

#Some authorities hold that there's is no prohibition of owning Chametz to a shareholder of a company which owns Chametz on [[Pesach]] who has no say in the actions of the company, while others hold that one should sell the shares together with one's other [[Mechirat Chametz]] through the Rabbi.<ref>Piskei Teshuvot 440:1 and [https://www.etzion.org.il/en/holidays/pesach/owning-stock-company-owns-chametz-during-pesach “Owning Stock in a Company That Owns Chametz During Pesach” by Rav Asher Meir] quote the dispute. Rabbi Yisrael Belsky based on Rav Moshe and many others at the [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5770-2010/ OU Pre-Pesach Webcast (5770 min 29-32)] permits someone who owns shares but doesn't have any say in the company, however if someone has 30% (or so) of the company it's considered as if one is a partner and it'd be forbidden. This is implied by [https://hebrewbooks.org/pdfpager.aspx?req=59509&pgnum=10 Igrot Moshe EH 1:7 pg 10 s.v. uvidvar likach]. Rav Dovid Feinstein (cited by Journal of Halacha and Contemporary Society v. 24 p. 85) agreed that it is permitted to own stocks of a chametz company if one doesn't have any involvement in the voting or management of the company. [https://www.sefaria.org/HaElef_Lekha_Shlomo,_Orach_Chayim_238.1 Haelef Lecha Shlomo OC 238] agrees. [https://hebrewbooks.org/pdfpager.aspx?req=1598&pgnum=5 Minchat Yitzchak 3:1] and [https://hebrewbooks.org/pdfpager.aspx?req=19961&st=&pgnum=164 Moadim Uzmanim 3:269:1] say that one should sell these stocks along with the rest of the chametz and not trade them during [[chol hamoed]]. Yalkut Yosef (Pesach v. 1 p. 599 5780 (in the [https://hebrewbooks.org/pdfpager.aspx?req=54541&st=&pgnum=597 5775 edition starting from pg 595]), [https://www.hebrewbooks.org/pdfpager.aspx?req=56806&st=&pgnum=128&hilite= Shabbat 1-1 p. 129 5771]) writes that it is permitted to own stock of a company that owns chametz on pesach if has no voting rights or say in how the company runs since it like he lent them money and isn't an owner. </ref>

==Storing the Chametz==

#Chametz which one sells to a non-Jew for [[Pesach]] should be put away in a closet or another partition of 10 [[Tefachim]] and not opened on [[Pesach]]. Similarly, one shouldn’t leave sold Chametz out in the refrigerator but rather it should be partitioned off with a wall of ten [[Tefachim]]. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 6 and 8. 
see Rav Yisrael Belsky ([https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 27:00 and 28:30) says that one shouldn’t store Chametz that is sold on the shelves of the door of the refrigerator. Instead, it should be put in the back of the refrigerator and sealed off. 
Rav Meir Mazuz ([https://tablet.otzar.org/#/b/608770/p/32/t/0.290.311740640065886/fs/0/start/0/end/0/c/1744233701968 Hashem Nisi part 1 pg. 13] and Ohr Torah 5749 Siman 101) writes that it is not appropriate to sell Chametz and then block it off with just a piece of paper right next to the food that is Kosher for Pesach because that makes the sale seem like a joke. Instead, one should lock it off in in the refrigerator or cabinets.</ref>

==Seventh Day on a Friday==

#If the seventh day of Pesach falls out on a Friday in Israel, some poskim say that that an Israeli can eat Chametz on that Shabbat and the Chametz isn't considered muktzeh because of the previous day. <ref>Yechave Daat 2:64, Yalkut Yosef 448:5 citing Yabia Omer 9:46 </ref> Others are strict. <ref>[https://hebrewbooks.org/pdfpager.aspx?req=19980&st=&pgnum=100 Or Litzion 3:9:4] </ref>

==Bedikat Chametz in Rooms That Are Sold==
See [[Bedikat_Chametz#Renting_or_Selling_the_House_to_a_Non-Jew]]

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/718382/Rabbi_Mordechai_I_Willig/Mechirat_Chametz Mechirat Chametz] by Rabbi Mordechai Willig
*Article on [http://www.yutorah.org/lectures/lecture.cfm/714420/Rabbi_Josh_Flug/Mechirat_Chametz:_Theory_and_Practice Mechirat Chametz: Theory and Practice] by Rabbi Josh Flug

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Selling Chametz

2026-03-31T16:44:26Z

YitzchakSultan1: /* Procedure of Selling Chametz */

Since a Jew may not own Chametz on Pesach, there is a common practice for a Jew to sell his Chametz to a non-Jew for Pesach and repurchase it after Pesach.

==Institution of Selling Chametz==

#Some authorities question the sale of complete Chametz, however, most authorities allow it and such is the minhag.<ref>The institution of [[Mechirat Chametz]] is based on a Tosefta (Pesachim 2:6) that says that a Jew on a boat with a non-Jew may sell his Chametz to the non-Jew and then buy it back after [[Pesach]]. This is codified by the Rambam ([[Pesach]] 4:6) and Shulchan Aruch 448:3. The Beit Yosef 448:3 writes that selling it before [[Pesach]] and buying it back is Ha’arama (a scheme to avoid a prohibition) and yet it is permitted. The Talmid Haritva printed at the end of the Chiddushei Haritva on Pesachim limits this permission to an incidental sale of the Chametz but doesn't allow the sale in an institutionalized manner.

*Gemara [[Shabbat]] 139b says that a certain Rabbi slept on a non-Jew’s boat on [[Shabbat]] claiming that he intended to sleep, even though he knew the non-Jew would sail the boat across the river. The Gemara says that his claim was HaAramah, but is permitted since it’s only an rabbinic prohibition and he was a talmid chacham. Bechor Shor (Pesachim 21a) learns from here that Ha’aramah is permitted only if the issue is derabbanan. He writes that after Bitul, the issue of owning Chametz is only derabbanan and Ha’aramah is acceptable. Bet Efraim 1:33 and Minchat Bikkurim (Tosefta 2:7) agree. [https://www.hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=422 Yeshuot Yakov 448:9] theoretically agrees with the Tevuot Shor but in practice forbade selling chametz to a non-Jew to sell to one's animals because of haarama.
*Mekor Chaim 448:11 rejects the Bechor Shor and explains that in Gemara [[Shabbat]] HaAramah was only permitted on an isser derabbanan because the Rabbi was actually violating an prohibition, however, by selling Chametz, one circumvents the issue altogether.
*Rav Yosef Dov Soloveitchik (quoted by Rav Hershel Schachter in Nefesh HaRav p. 177) held that one shouldn’t sell Chametz BeEyn, actual chametz. [Halachos of [[Pesach]] (pg 32) defines Chametz BeEyn as mixtures which have a majority or equal amount of Chametz in comparison to the non-Chametz ingredients.] This opinion is based on the idea that Ha’aramah shouldn’t be performed except for Derabbanan issues. According to this, one may rely on Rabbeinu Tam (Pesachim 42a s.v. VeElu), who holds that mixtures of Chametz are only a derabbanan issue of Bal Yeira’eh.
*Rav Schachter in BeIkvei HaTzon (siman 15) writes to defend the minhag that Ha’aramah is acceptable to avoid an isser, but not to exempt one from a mitzvah because at the end of the day, one didn’t fulfill the mitzvah. Therefore, selling one’s Chametz only avoids the isser, and one may still fulfill the mitzvah of Tashbitu with burning the last unsold [[kezayit]].
*Halachos of [[Pesach]] (p. 123) records the practice of Rav Aharon Kotler not to sell Chametz BeEyn. However, Halachos of [[Pesach]] quoting Rav Moshe Feinstein, Tzitz Eliezer 20:51(2), and Yalkut Yosef 448:3(1) permit selling all forms of Chametz. A Guide to Practical Halacha v. 5 p. 66 n. 5 also quotes Rav Moshe to this effect, but the Debrecener held one should try to use up one's chametz before Pesach. Halachos of [[Pesach]] (p. 123) writes that most poskim allow the sale and that such is the minhag. See, however, Haggadah of the Roshei Yeshiva (pg 13) which writes that Rav Moshe's minhag was not to sell actual chametz but he did sell alcoholic beverages.</ref>
#A store shouldn't buy non-perishable chametz before Pesach, then sell them to a non-Jew, so that he can have them immediately after Pesach and sell them.<ref>Yalkut Yosef 448:3:9 writes that even though the minhag is to use the sale of Chametz a store shouldn't initially buy chametz in order to sell it.</ref>
#There’s no reason or special practice to sell Chametz if one can eat all one’s Chametz.<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 12 and 13 </ref>

===Those who don't sell real Chametz===

#Even if one wants to observe this stringency, it is advisable to perform [[Mechirat Chametz]] for mixtures of Chametz.<ref>Halachos of [[Pesach]] (p. 123) writes that sometimes those who desired not to sell Chametz unknowingly retained Chametz items. He adds that a student in a dorm should not assume that his Chametz was sold for him; rather, he should specifically request his father (or another individual) to be his representative to sell his Chametz. [https://web.archive.org/web/20150910034008/http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html] also says that one should sell his chametz even if he doesn't think he has any because there may be denatured ethyl alcohol in deodorant, [[shaving]] cream, or cologne. </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell ketchup, mayonnaise or any mixture of a minority of chametz.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 26 and 27 </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell flour commonly found in the market which is Chametz since in the processing the grain is washed and comes into contact with water.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 79 and 80 </ref>

==Procedure of Selling Chametz==

#When selling Chametz one should write down one’s address and, if one is going away for Pesach, provide access to get in by leaving the keys by the Rabbi, neighbors, or security guard. If one feels uncomfortable doing that one should at least write down one’s cell phone number at which one would be reachable over [[Pesach]].<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 4 and 6 </ref>
# A person should appoint the rabbi to sell his chametz by the seller picking up a handkerchief of another item of the rabbi. If that can not be done, the seller should sign the authorization document. In cases of great need he can appoint the rabbi orally over the phone.<ref>Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 65 n. 4)</ref>
#One should make sure to sell one's chametz completely and not with a gift with a condition that it must be returned after [[Pesach]].<ref>Shulchan Aruch 448:3 writes that one may not do a Matana Al Menat LeHachzir. Kitzur Shulchan Aruch 114:6 agrees. Mishna Brurah 448:21 explains that even though usually a Matana Al Menat Lehachzir works to completely acquire something (such as Shulchan Aruch 558:4), by chametz because of the chumra of chametz one may not do a Matana Al Menat LeHachzir. </ref> However, one may assure the non-Jew that one will buy it back after [[Pesach]] and make it profitable for the non-Jew.<ref>Kitzur Shulchan Aruch 114:6, Mishna Brurah 448:23</ref>
#One who sells his Chametz, should not sell the containers which are holding the Chametz to the goy because if he does so, he may be required to dip them in the Mikveh again.<ref>Chachmat Adam 73:3, Yechave Daat 3:24 </ref> If one did so, he should dip them in the mikveh after Pesach, without a beracha.<ref>Yechave Daat 3:24, Nitai Gavriel Pesach 1:44:8 </ref>
#One may not sell one's chametz to a Jew who "converted" to another religion.<ref>Kitzur Shulchan Aruch 114:7</ref>
#The Rabbi sells the Chametz to the non-Jew with a few methods of acquisition: cash (כסף), barter (חליפין), property (חצר), by dint of sale of property (אגב), common practice (סיטומתא), secular law (דינא דמלכותא).<ref>Mishna Brurah 448:17 quotes a dispute about the kinyanim. Some hold that kesef alone is sufficient, others hold that it is necessary to do kesef and mishicha. Still others allow for other kinyanim such as agav, chetzer, or chalipin. Because typically today a lot of Chametz is being sold it is impractical to do kinyan meshicha and therefore all the other kinyanim are used.</ref> The way of effecting these methods is:
##Cash (כסף): The non-Jew must pay at least a prutah (1/40 gram of silver) per sale.
##Barter (חליפין): The non-Jew must give a pen or another article (כלי) to the Rabbi to show that he is effecting the sale. Customarily the Rabbi returns the pen or article afterwards.
##Property (חצר): The area where the Chametz resides is leased to the non-Jew by the means of cash (כסף) and contract (שטר) and thereby the non-Jew acquires the Chametz within that property.<ref>Magen Avraham 448:4 holds that it is possible to sell chametz with chetzer. The property should be sold to the non-Jew with a contract and cash.</ref>
##By dint of sale of property (אגב): Since property is being sold to the non-Jew it is possible to add on the sale of moveable objects together with the sale of the property.
##Common practice (סיטומתא): It is possible to effectuate a sale according to the common practice of that industry. This is commonly done by the Rabbi shaking hands with the non-Jew.
##Secular law (דינא דמלכותא): The Chametz is sold to the non-Jew by way of contract and since that is effective according to secular law that is also effective according to halacha.

==Stocks of companies which own Chametz==

#Some authorities hold that there's is no prohibition of owning Chametz to a shareholder of a company which owns Chametz on [[Pesach]] who has no say in the actions of the company, while others hold that one should sell the shares together with one's other [[Mechirat Chametz]] through the Rabbi.<ref>Piskei Teshuvot 440:1 and [https://www.etzion.org.il/en/holidays/pesach/owning-stock-company-owns-chametz-during-pesach “Owning Stock in a Company That Owns Chametz During Pesach” by Rav Asher Meir] quote the dispute. Rabbi Yisrael Belsky based on Rav Moshe and many others at the [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5770-2010/ OU Pre-Pesach Webcast (5770 min 29-32)] permits someone who owns shares but doesn't have any say in the company, however if someone has 30% (or so) of the company it's considered as if one is a partner and it'd be forbidden. This is implied by [https://hebrewbooks.org/pdfpager.aspx?req=59509&pgnum=10 Igrot Moshe EH 1:7 pg 10 s.v. uvidvar likach]. Rav Dovid Feinstein (cited by Journal of Halacha and Contemporary Society v. 24 p. 85) agreed that it is permitted to own stocks of a chametz company if one doesn't have any involvement in the voting or management of the company. [https://www.sefaria.org/HaElef_Lekha_Shlomo,_Orach_Chayim_238.1 Haelef Lecha Shlomo OC 238] agrees. [https://hebrewbooks.org/pdfpager.aspx?req=1598&pgnum=5 Minchat Yitzchak 3:1] and [https://hebrewbooks.org/pdfpager.aspx?req=19961&st=&pgnum=164 Moadim Uzmanim 3:269:1] say that one should sell these stocks along with the rest of the chametz and not trade them during [[chol hamoed]]. Yalkut Yosef (Pesach v. 1 p. 599 5780 (in the [https://hebrewbooks.org/pdfpager.aspx?req=54541&st=&pgnum=597 5775 edition starting from pg 595]), [https://www.hebrewbooks.org/pdfpager.aspx?req=56806&st=&pgnum=128&hilite= Shabbat 1-1 p. 129 5771]) writes that it is permitted to own stock of a company that owns chametz on pesach if has no voting rights or say in how the company runs since it like he lent them money and isn't an owner. </ref>

==Storing the Chametz==

#Chametz which one sells to a non-Jew for [[Pesach]] should be put away in a closet or another partition of 10 [[Tefachim]] and not opened on [[Pesach]]. Similarly, one shouldn’t leave sold Chametz out in the refrigerator but rather it should be partitioned off with a wall of ten [[Tefachim]]. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 6 and 8. 
see Rav Yisrael Belsky ([https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 27:00 and 28:30) says that one shouldn’t store Chametz that is sold on the shelves of the door of the refrigerator. Instead, it should be put in the back of the refrigerator and sealed off. 
Rav Meir Mazuz ([https://tablet.otzar.org/#/b/608770/p/32/t/0.290.311740640065886/fs/0/start/0/end/0/c/1744233701968 Hashem Nisi part 1 pg. 13] and Ohr Torah 5749 Siman 101) writes that it is not appropriate to sell Chametz and then block it off with just a piece of paper right next to the food that is Kosher for Pesach because that makes the sale seem like a joke. Instead, one should lock it off in in the refrigerator or cabinets.</ref>

==Seventh Day on a Friday==

#If the seventh day of Pesach falls out on a Friday in Israel, some poskim say that that an Israeli can eat Chametz on that Shabbat and the Chametz isn't considered muktzeh because of the previous day. <ref>Yechave Daat 2:64, Yalkut Yosef 448:5 citing Yabia Omer 9:46 </ref> Others are strict. <ref>[https://hebrewbooks.org/pdfpager.aspx?req=19980&st=&pgnum=100 Or Litzion 3:9:4] </ref>

==Bedikat Chametz in Rooms That Are Sold==
See [[Bedikat_Chametz#Renting_or_Selling_the_House_to_a_Non-Jew]]

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/718382/Rabbi_Mordechai_I_Willig/Mechirat_Chametz Mechirat Chametz] by Rabbi Mordechai Willig
*Article on [http://www.yutorah.org/lectures/lecture.cfm/714420/Rabbi_Josh_Flug/Mechirat_Chametz:_Theory_and_Practice Mechirat Chametz: Theory and Practice] by Rabbi Josh Flug

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Selling Chametz

2026-03-31T15:56:48Z

YitzchakSultan1:

Since a Jew may not own Chametz on Pesach, there is a common practice for a Jew to sell his Chametz to a non-Jew for Pesach and repurchase it after Pesach.

==Institution of Selling Chametz==

#Some authorities question the sale of complete Chametz, however, most authorities allow it and such is the minhag.<ref>The institution of [[Mechirat Chametz]] is based on a Tosefta (Pesachim 2:6) that says that a Jew on a boat with a non-Jew may sell his Chametz to the non-Jew and then buy it back after [[Pesach]]. This is codified by the Rambam ([[Pesach]] 4:6) and Shulchan Aruch 448:3. The Beit Yosef 448:3 writes that selling it before [[Pesach]] and buying it back is Ha’arama (a scheme to avoid a prohibition) and yet it is permitted. The Talmid Haritva printed at the end of the Chiddushei Haritva on Pesachim limits this permission to an incidental sale of the Chametz but doesn't allow the sale in an institutionalized manner.

*Gemara [[Shabbat]] 139b says that a certain Rabbi slept on a non-Jew’s boat on [[Shabbat]] claiming that he intended to sleep, even though he knew the non-Jew would sail the boat across the river. The Gemara says that his claim was HaAramah, but is permitted since it’s only an rabbinic prohibition and he was a talmid chacham. Bechor Shor (Pesachim 21a) learns from here that Ha’aramah is permitted only if the issue is derabbanan. He writes that after Bitul, the issue of owning Chametz is only derabbanan and Ha’aramah is acceptable. Bet Efraim 1:33 and Minchat Bikkurim (Tosefta 2:7) agree. [https://www.hebrewbooks.org/pdfpager.aspx?req=9259&st=&pgnum=422 Yeshuot Yakov 448:9] theoretically agrees with the Tevuot Shor but in practice forbade selling chametz to a non-Jew to sell to one's animals because of haarama.
*Mekor Chaim 448:11 rejects the Bechor Shor and explains that in Gemara [[Shabbat]] HaAramah was only permitted on an isser derabbanan because the Rabbi was actually violating an prohibition, however, by selling Chametz, one circumvents the issue altogether.
*Rav Yosef Dov Soloveitchik (quoted by Rav Hershel Schachter in Nefesh HaRav p. 177) held that one shouldn’t sell Chametz BeEyn, actual chametz. [Halachos of [[Pesach]] (pg 32) defines Chametz BeEyn as mixtures which have a majority or equal amount of Chametz in comparison to the non-Chametz ingredients.] This opinion is based on the idea that Ha’aramah shouldn’t be performed except for Derabbanan issues. According to this, one may rely on Rabbeinu Tam (Pesachim 42a s.v. VeElu), who holds that mixtures of Chametz are only a derabbanan issue of Bal Yeira’eh.
*Rav Schachter in BeIkvei HaTzon (siman 15) writes to defend the minhag that Ha’aramah is acceptable to avoid an isser, but not to exempt one from a mitzvah because at the end of the day, one didn’t fulfill the mitzvah. Therefore, selling one’s Chametz only avoids the isser, and one may still fulfill the mitzvah of Tashbitu with burning the last unsold [[kezayit]].
*Halachos of [[Pesach]] (p. 123) records the practice of Rav Aharon Kotler not to sell Chametz BeEyn. However, Halachos of [[Pesach]] quoting Rav Moshe Feinstein, Tzitz Eliezer 20:51(2), and Yalkut Yosef 448:3(1) permit selling all forms of Chametz. A Guide to Practical Halacha v. 5 p. 66 n. 5 also quotes Rav Moshe to this effect, but the Debrecener held one should try to use up one's chametz before Pesach. Halachos of [[Pesach]] (p. 123) writes that most poskim allow the sale and that such is the minhag. See, however, Haggadah of the Roshei Yeshiva (pg 13) which writes that Rav Moshe's minhag was not to sell actual chametz but he did sell alcoholic beverages.</ref>
#A store shouldn't buy non-perishable chametz before Pesach, then sell them to a non-Jew, so that he can have them immediately after Pesach and sell them.<ref>Yalkut Yosef 448:3:9 writes that even though the minhag is to use the sale of Chametz a store shouldn't initially buy chametz in order to sell it.</ref>
#There’s no reason or special practice to sell Chametz if one can eat all one’s Chametz.<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 12 and 13 </ref>

===Those who don't sell real Chametz===

#Even if one wants to observe this stringency, it is advisable to perform [[Mechirat Chametz]] for mixtures of Chametz.<ref>Halachos of [[Pesach]] (p. 123) writes that sometimes those who desired not to sell Chametz unknowingly retained Chametz items. He adds that a student in a dorm should not assume that his Chametz was sold for him; rather, he should specifically request his father (or another individual) to be his representative to sell his Chametz. [https://web.archive.org/web/20150910034008/http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html http://www.torah.org/advanced/weekly-halacha/5757/metzorah.html] also says that one should sell his chametz even if he doesn't think he has any because there may be denatured ethyl alcohol in deodorant, [[shaving]] cream, or cologne. </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell ketchup, mayonnaise or any mixture of a minority of chametz.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 26 and 27 </ref>
#If one doesn’t sell real Chametz such as cake, bread, or noodles, one may still sell flour commonly found in the market which is Chametz since in the processing the grain is washed and comes into contact with water.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 79 and 80 </ref>

==Procedure of Selling Chametz==

#When selling Chametz one should write down one’s address and, if one is going away for Pesach, provide access to get in by leaving the keys by the Rabbi, neighbors, or security guard. If one feels uncomfortable doing that one should at least write down one’s cell phone number at which one would be reachable over [[Pesach]].<ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 4 and 6 </ref>
# A person should appoint the rabbi to sell his chametz by the seller picking up a handkerchief of another item of the rabbi. If that can not be done, the seller should sign the authorization document. In cases of great need he can appoint the rabbi orally over the phone.<ref>Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 65 n. 4)</ref>
#One should make sure to sell one's chametz completely and not with a gift with a condition that it must be returned after [[Pesach]].<ref>Shulchan Aruch 448:3 writes that one may not do a Matana Al Menat LeHachzir. Kitzur Shulchan Aruch 114:6 agrees. Mishna Brurah 448:21 explains that even though usually a Matana Al Menat Lehachzir works to completely acquire something (such as Shulchan Aruch 558:4), by chametz because of the chumra of chametz one may not do a Matana Al Menat LeHachzir. </ref> However, one may assure the non-Jew that one will buy it back after [[Pesach]] and make it profitable for the non-Jew.<ref>Kitzur Shulchan Aruch 114:6, Mishna Brurah 448:23</ref>
#One who sells his Chametz, should not sell the containers which are holding the Chametz to the goy because if he does so, he may be required to dip them in the Mikveh again.<ref>Chachmat Adam 73:3, Yechave Daat 3:24 </ref> If one did so, he should dip them in the mikveh after Pesach, without a beracha.<ref>Yechave Daat 3:24, Nitai Gavriel Pesach 1:44:8 </ref>
#One may not sell one's chametz to a Jew who "converted" to another religion.<ref>Kitzur Shulchan Aruch 114:7</ref>
#The Rabbi sells the Chametz to the non-Jew with a few methods of acquisition: cash (כסף), barter (חליפין), property (חצר), by dint of sale of property (אגב), common practice (סיטומתא), secular law (דינא דמלכותא).<ref>Mishna Brurah 448:17 quotes a dispute about the kinyanim. Some hold that kesef alone is sufficient, others hold that it is necessary to do kesef and mishicha. Still others allow for other kinyanim such as agav, chetzer, or chalipin. Because typically today a lot of Chametz is being sold it is impractical to do kinyan meshicha and therefore all the other kinyanim are used.</ref> The way of effecting these methods is:
##Cash (כסף): The non-Jew must pay at least a prutah (1/40 gram of silver) per sale.
##Barter (חליפין): The non-Jew must give a pen or another article (כלי) to the Rabbi to show that he is effecting the sale. Customarily the Rabbi returns the pen or article afterwards.
##Property (חצר): The area where the Chametz resides is leased to the non-Jew by the means of cash (כסף) and thereby the non-Jew acquires the Chametz within that property.
##By dint of sale of property (אגב): Since property is being sold to the non-Jew it is possible to add on the sale of moveable objects together with the sale of the property.
##Common practice (סיטומתא): It is possible to effectuate a sale according to the common practice of that industry. This is commonly done by the Rabbi shaking hands with the non-Jew.
##Secular law (דינא דמלכותא): The Chametz is sold to the non-Jew by way of contract and since that is effective according to secular law that is also effective according to halacha.

==Stocks of companies which own Chametz==

#Some authorities hold that there's is no prohibition of owning Chametz to a shareholder of a company which owns Chametz on [[Pesach]] who has no say in the actions of the company, while others hold that one should sell the shares together with one's other [[Mechirat Chametz]] through the Rabbi.<ref>Piskei Teshuvot 440:1 and [https://www.etzion.org.il/en/holidays/pesach/owning-stock-company-owns-chametz-during-pesach “Owning Stock in a Company That Owns Chametz During Pesach” by Rav Asher Meir] quote the dispute. Rabbi Yisrael Belsky based on Rav Moshe and many others at the [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5770-2010/ OU Pre-Pesach Webcast (5770 min 29-32)] permits someone who owns shares but doesn't have any say in the company, however if someone has 30% (or so) of the company it's considered as if one is a partner and it'd be forbidden. This is implied by [https://hebrewbooks.org/pdfpager.aspx?req=59509&pgnum=10 Igrot Moshe EH 1:7 pg 10 s.v. uvidvar likach]. Rav Dovid Feinstein (cited by Journal of Halacha and Contemporary Society v. 24 p. 85) agreed that it is permitted to own stocks of a chametz company if one doesn't have any involvement in the voting or management of the company. [https://www.sefaria.org/HaElef_Lekha_Shlomo,_Orach_Chayim_238.1 Haelef Lecha Shlomo OC 238] agrees. [https://hebrewbooks.org/pdfpager.aspx?req=1598&pgnum=5 Minchat Yitzchak 3:1] and [https://hebrewbooks.org/pdfpager.aspx?req=19961&st=&pgnum=164 Moadim Uzmanim 3:269:1] say that one should sell these stocks along with the rest of the chametz and not trade them during [[chol hamoed]]. Yalkut Yosef (Pesach v. 1 p. 599 5780 (in the [https://hebrewbooks.org/pdfpager.aspx?req=54541&st=&pgnum=597 5775 edition starting from pg 595]), [https://www.hebrewbooks.org/pdfpager.aspx?req=56806&st=&pgnum=128&hilite= Shabbat 1-1 p. 129 5771]) writes that it is permitted to own stock of a company that owns chametz on pesach if has no voting rights or say in how the company runs since it like he lent them money and isn't an owner. </ref>

==Storing the Chametz==

#Chametz which one sells to a non-Jew for [[Pesach]] should be put away in a closet or another partition of 10 [[Tefachim]] and not opened on [[Pesach]]. Similarly, one shouldn’t leave sold Chametz out in the refrigerator but rather it should be partitioned off with a wall of ten [[Tefachim]]. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 6 and 8. 
see Rav Yisrael Belsky ([https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 27:00 and 28:30) says that one shouldn’t store Chametz that is sold on the shelves of the door of the refrigerator. Instead, it should be put in the back of the refrigerator and sealed off. 
Rav Meir Mazuz ([https://tablet.otzar.org/#/b/608770/p/32/t/0.290.311740640065886/fs/0/start/0/end/0/c/1744233701968 Hashem Nisi part 1 pg. 13] and Ohr Torah 5749 Siman 101) writes that it is not appropriate to sell Chametz and then block it off with just a piece of paper right next to the food that is Kosher for Pesach because that makes the sale seem like a joke. Instead, one should lock it off in in the refrigerator or cabinets.</ref>

==Seventh Day on a Friday==

#If the seventh day of Pesach falls out on a Friday in Israel, some poskim say that that an Israeli can eat Chametz on that Shabbat and the Chametz isn't considered muktzeh because of the previous day. <ref>Yechave Daat 2:64, Yalkut Yosef 448:5 citing Yabia Omer 9:46 </ref> Others are strict. <ref>[https://hebrewbooks.org/pdfpager.aspx?req=19980&st=&pgnum=100 Or Litzion 3:9:4] </ref>

==Bedikat Chametz in Rooms That Are Sold==
See [[Bedikat_Chametz#Renting_or_Selling_the_House_to_a_Non-Jew]]

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/718382/Rabbi_Mordechai_I_Willig/Mechirat_Chametz Mechirat Chametz] by Rabbi Mordechai Willig
*Article on [http://www.yutorah.org/lectures/lecture.cfm/714420/Rabbi_Josh_Flug/Mechirat_Chametz:_Theory_and_Practice Mechirat Chametz: Theory and Practice] by Rabbi Josh Flug

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2026-03-31T14:27:28Z

YitzchakSultan1: /* Brachah */

[[Image:Bedikat-chametz.jpg|250px|right]]The night before Pesach, the fourteenth of Nissan, is designated for searching for Chametz. This search and removal process is called Bedikat Chametz. It is a rabbinic mitzvah that begins with a bracha and concludes with nullifying the Chametz, [[Bitul Chametz]], and followed up burning the Chametz, [[Biur Chametz]].

==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should recite the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:6 </ref> If a person went to bathroom he may recite Asher Yatzer during the bedika.<ref>Rav Elyashiv (Ashrei Haish 3:54:25)</ref>
#If one didn’t recite the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may recite the bracha on the bedika with many people listening and then split up for each person to check an area in the house.<ref>Shulchan Aruch O.C. 432:2 </ref> If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without reciting a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> However, other poskim hold that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some poskim hold that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night. After the fact, it may be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick or unable to perform the bedika must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8), Rav Elyashiv (Ashrei Haish 3:54:16) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Bedika for oneself at the proper time.<ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself.<ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some poskim say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th. Hameor (v. 41, Issue 3 p. 10) quotes Divrei Shalom 3:108 that it isn't necessary to scatter ten pieces when doing it beforehand and the author's comment is that there's no reason to do it since the whole point for scattering the pieces is for the bracha and early bedika has no bracha.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning.<ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika).<ref>Rav Elyashiv (Ashrei Haish 3:54:2), Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]].<ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112), Rav Elyashiv (Ashrei Haish 3:54:4). If it is unroofed Rav Elyashiv explained that it is unnecessary to do bedika because one can rely on the fact that the birds will eat up the chametz.</ref>
#Even a space that's less than 4x4 amot needs bedika,<ref>Aliba Dhilchata (v. 82 p. 79)</ref> however, in order to recite a bracha a person should leave a room that's 4x4 amot to check.<ref>Haggadah Shel Pesach (of Rabbi Efraim Oved p. 14). Meir Lyisrael p. 245 has a question about this point.</ref> Others disagree and hold that even if you leave a room that's not 4x4 amot it is still obligated in bedika with a bracha.<ref>Horeni Chukecha p. 133</ref>
#There is no need to check places that certainly have chametz but that chametz will be sold or eaten that night or tomorrow.<ref>Rav Elyashiv (Ashrei Haish 3:54:8)</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha.<ref>Rav Elyashiv (Ashrei Haish 3:54:10), Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot (vol 2 pg 124), Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha.<ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##Alcoholic beverages that are in the mini-bar in the room does not require bedika since one knows that it has chametz. The renter does not own it unless he takes it.<ref>Rav Elyashiv (Ashrei Haish 3:54:10)</ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha.<ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha.<ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves with a candle or flashlight,<ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref> without a Bracha.<ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. Rav Elyashiv (Ashrei Haish 3:54:18) agrees. </ref> Afterwards Bitul is recited.<ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha.<ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha.<ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika.<ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient).<ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Rav Ovadia Yosef (Chazon Ovadyah p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), Rav Elyashiv (Ashrei Haish 3:54:6), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#Pockets do not need to be checked with a candle. It is fine to check them by placing one's hand in the pocket to feel if something is there.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>
#If a person has too many clothing to check the pockets, a person may designate a few to check and wear on Pesach and the rest put aside to include in the sale to the non-Jew for Pesach and then he doesn't have to check the pockets of those clothing.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>
#Chametz that went through the washing machine is considered inedible and isn't an issue. However, a large piece of chametz that went through the washing machine might be edible and must be removed.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>Rav Elyashiv (Ashrei Haish 3:54:1), [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 [[tefachim]], doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Ashrei Haish 3:54:22 and Haarot of Rav Elyashiv Pesachim 8a), Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Rav Moshe Feinstein (quoted by Halachos of [[Pesach]] p. 86 and A Guide to Practical Halacha v. 5 p. 42 n. 5), Rav Elyashiv (Ashrei Haish 3:54:22), Rav Asher Weiss (Minchat Asher responsa 3:31), Rav Shlomo Zalman Auerbach (quoted by Shalmei Moed p. 312 and Halichot Shlomo p. 110 fnt. 57), Or Letzion 3:7:7, Mishna Halachot 15:92, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Piskei Teshuvot 431:2 writes that such is the minhag. Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]].

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]].<ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle.<ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet.<ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> Even after serious cleaning, still a person should check places that are hard to clean, such as under furniture, behind furniture legs, or in tracks of window shades, to see if they were cleaned properly.<ref>Rav Elayshiv (Ashrei Haish 3:54:7)</ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref> Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref> It is fine for a person to scatter the pieces and search for them himself, however, the minhag is that one person scatters them and another person finds them.<ref>Rav Elyashiv (Ashrei Haish 3:54:21) used to hide the pieces and search for them himself, however, the minhag is for one person to hide and another person to find them.</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha.<ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha.<ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2026-03-31T14:19:07Z

YitzchakSultan1: /* Candle */

[[Image:Bedikat-chametz.jpg|250px|right]]The night before Pesach, the fourteenth of Nissan, is designated for searching for Chametz. This search and removal process is called Bedikat Chametz. It is a rabbinic mitzvah that begins with a bracha and concludes with nullifying the Chametz, [[Bitul Chametz]], and followed up burning the Chametz, [[Biur Chametz]].

==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should recite the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t recite the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may recite the bracha on the bedika with many people listening and then split up for each person to check an area in the house.<ref>Shulchan Aruch O.C. 432:2 </ref> If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without reciting a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> However, other poskim hold that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some poskim hold that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night. After the fact, it may be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick or unable to perform the bedika must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8), Rav Elyashiv (Ashrei Haish 3:54:16) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Bedika for oneself at the proper time.<ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself.<ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some poskim say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th. Hameor (v. 41, Issue 3 p. 10) quotes Divrei Shalom 3:108 that it isn't necessary to scatter ten pieces when doing it beforehand and the author's comment is that there's no reason to do it since the whole point for scattering the pieces is for the bracha and early bedika has no bracha.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning.<ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika).<ref>Rav Elyashiv (Ashrei Haish 3:54:2), Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]].<ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112), Rav Elyashiv (Ashrei Haish 3:54:4). If it is unroofed Rav Elyashiv explained that it is unnecessary to do bedika because one can rely on the fact that the birds will eat up the chametz.</ref>
#Even a space that's less than 4x4 amot needs bedika,<ref>Aliba Dhilchata (v. 82 p. 79)</ref> however, in order to recite a bracha a person should leave a room that's 4x4 amot to check.<ref>Haggadah Shel Pesach (of Rabbi Efraim Oved p. 14). Meir Lyisrael p. 245 has a question about this point.</ref> Others disagree and hold that even if you leave a room that's not 4x4 amot it is still obligated in bedika with a bracha.<ref>Horeni Chukecha p. 133</ref>
#There is no need to check places that certainly have chametz but that chametz will be sold or eaten that night or tomorrow.<ref>Rav Elyashiv (Ashrei Haish 3:54:8)</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha.<ref>Rav Elyashiv (Ashrei Haish 3:54:10), Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot (vol 2 pg 124), Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha.<ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##Alcoholic beverages that are in the mini-bar in the room does not require bedika since one knows that it has chametz. The renter does not own it unless he takes it.<ref>Rav Elyashiv (Ashrei Haish 3:54:10)</ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha.<ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha.<ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves with a candle or flashlight,<ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref> without a Bracha.<ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. Rav Elyashiv (Ashrei Haish 3:54:18) agrees. </ref> Afterwards Bitul is recited.<ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha.<ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha.<ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika.<ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient).<ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Rav Ovadia Yosef (Chazon Ovadyah p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), Rav Elyashiv (Ashrei Haish 3:54:6), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#Pockets do not need to be checked with a candle. It is fine to check them by placing one's hand in the pocket to feel if something is there.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>
#If a person has too many clothing to check the pockets, a person may designate a few to check and wear on Pesach and the rest put aside to include in the sale to the non-Jew for Pesach and then he doesn't have to check the pockets of those clothing.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>
#Chametz that went through the washing machine is considered inedible and isn't an issue. However, a large piece of chametz that went through the washing machine might be edible and must be removed.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>Rav Elyashiv (Ashrei Haish 3:54:1), [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 [[tefachim]], doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Ashrei Haish 3:54:22 and Haarot of Rav Elyashiv Pesachim 8a), Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Rav Moshe Feinstein (quoted by Halachos of [[Pesach]] p. 86 and A Guide to Practical Halacha v. 5 p. 42 n. 5), Rav Elyashiv (Ashrei Haish 3:54:22), Rav Asher Weiss (Minchat Asher responsa 3:31), Rav Shlomo Zalman Auerbach (quoted by Shalmei Moed p. 312 and Halichot Shlomo p. 110 fnt. 57), Or Letzion 3:7:7, Mishna Halachot 15:92, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Piskei Teshuvot 431:2 writes that such is the minhag. Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]].

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]].<ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle.<ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet.<ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> Even after serious cleaning, still a person should check places that are hard to clean, such as under furniture, behind furniture legs, or in tracks of window shades, to see if they were cleaned properly.<ref>Rav Elayshiv (Ashrei Haish 3:54:7)</ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref> Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref> It is fine for a person to scatter the pieces and search for them himself, however, the minhag is that one person scatters them and another person finds them.<ref>Rav Elyashiv (Ashrei Haish 3:54:21) used to hide the pieces and search for them himself, however, the minhag is for one person to hide and another person to find them.</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha.<ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha.<ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2026-03-31T14:14:43Z

YitzchakSultan1: /* Who */

[[Image:Bedikat-chametz.jpg|250px|right]]The night before Pesach, the fourteenth of Nissan, is designated for searching for Chametz. This search and removal process is called Bedikat Chametz. It is a rabbinic mitzvah that begins with a bracha and concludes with nullifying the Chametz, [[Bitul Chametz]], and followed up burning the Chametz, [[Biur Chametz]].

==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should recite the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t recite the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may recite the bracha on the bedika with many people listening and then split up for each person to check an area in the house.<ref>Shulchan Aruch O.C. 432:2 </ref> If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without reciting a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> However, other poskim hold that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some poskim hold that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night. After the fact, it may be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick or unable to perform the bedika must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8), Rav Elyashiv (Ashrei Haish 3:54:16) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Bedika for oneself at the proper time.<ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself.<ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some poskim say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th. Hameor (v. 41, Issue 3 p. 10) quotes Divrei Shalom 3:108 that it isn't necessary to scatter ten pieces when doing it beforehand and the author's comment is that there's no reason to do it since the whole point for scattering the pieces is for the bracha and early bedika has no bracha.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning.<ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika).<ref>Rav Elyashiv (Ashrei Haish 3:54:2), Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]].<ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112), Rav Elyashiv (Ashrei Haish 3:54:4). If it is unroofed Rav Elyashiv explained that it is unnecessary to do bedika because one can rely on the fact that the birds will eat up the chametz.</ref>
#Even a space that's less than 4x4 amot needs bedika,<ref>Aliba Dhilchata (v. 82 p. 79)</ref> however, in order to recite a bracha a person should leave a room that's 4x4 amot to check.<ref>Haggadah Shel Pesach (of Rabbi Efraim Oved p. 14). Meir Lyisrael p. 245 has a question about this point.</ref> Others disagree and hold that even if you leave a room that's not 4x4 amot it is still obligated in bedika with a bracha.<ref>Horeni Chukecha p. 133</ref>
#There is no need to check places that certainly have chametz but that chametz will be sold or eaten that night or tomorrow.<ref>Rav Elyashiv (Ashrei Haish 3:54:8)</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha.<ref>Rav Elyashiv (Ashrei Haish 3:54:10), Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot (vol 2 pg 124), Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha.<ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##Alcoholic beverages that are in the mini-bar in the room does not require bedika since one knows that it has chametz. The renter does not own it unless he takes it.<ref>Rav Elyashiv (Ashrei Haish 3:54:10)</ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha.<ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha.<ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves with a candle or flashlight,<ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref> without a Bracha.<ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. Rav Elyashiv (Ashrei Haish 3:54:18) agrees. </ref> Afterwards Bitul is recited.<ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha.<ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha.<ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika.<ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient).<ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Rav Ovadia Yosef (Chazon Ovadyah p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), Rav Elyashiv (Ashrei Haish 3:54:6), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#Pockets do not need to be checked with a candle. It is fine to check them by placing one's hand in the pocket to feel if something is there.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>
#If a person has too many clothing to check the pockets, a person may designate a few to check and wear on Pesach and the rest put aside to include in the sale to the non-Jew for Pesach and then he doesn't have to check the pockets of those clothing.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>
#Chametz that went through the washing machine is considered inedible and isn't an issue. However, a large piece of chametz that went through the washing machine might be edible and must be removed.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>Rav Elyashiv (Ashrei Haish 3:54:1), [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 [[tefachim]], doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, A Guide to Practical Halacha v. 5 p. 42 n. 5 quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]]

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]].<ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle.<ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet.<ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> Even after serious cleaning, still a person should check places that are hard to clean, such as under furniture, behind furniture legs, or in tracks of window shades, to see if they were cleaned properly.<ref>Rav Elayshiv (Ashrei Haish 3:54:7)</ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref> Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref> It is fine for a person to scatter the pieces and search for them himself, however, the minhag is that one person scatters them and another person finds them.<ref>Rav Elyashiv (Ashrei Haish 3:54:21) used to hide the pieces and search for them himself, however, the minhag is for one person to hide and another person to find them.</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha.<ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha.<ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2026-03-31T14:10:11Z

YitzchakSultan1: /* Pockets */

[[Image:Bedikat-chametz.jpg|250px|right]]The night before Pesach, the fourteenth of Nissan, is designated for searching for Chametz. This search and removal process is called Bedikat Chametz. It is a rabbinic mitzvah that begins with a bracha and concludes with nullifying the Chametz, [[Bitul Chametz]], and followed up burning the Chametz, [[Biur Chametz]].

==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should recite the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t recite the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may recite the bracha on the bedika with many people listening and then split up for each person to check an area in the house.<ref>Shulchan Aruch O.C. 432:2 </ref> If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without reciting a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> However, other poskim hold that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some poskim hold that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night. After the fact, it may be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick or unable to perform the bedika must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Bedika for oneself at the proper time.<ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself.<ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some poskim say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th. Hameor (v. 41, Issue 3 p. 10) quotes Divrei Shalom 3:108 that it isn't necessary to scatter ten pieces when doing it beforehand and the author's comment is that there's no reason to do it since the whole point for scattering the pieces is for the bracha and early bedika has no bracha.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning.<ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika).<ref>Rav Elyashiv (Ashrei Haish 3:54:2), Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]].<ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112), Rav Elyashiv (Ashrei Haish 3:54:4). If it is unroofed Rav Elyashiv explained that it is unnecessary to do bedika because one can rely on the fact that the birds will eat up the chametz.</ref>
#Even a space that's less than 4x4 amot needs bedika,<ref>Aliba Dhilchata (v. 82 p. 79)</ref> however, in order to recite a bracha a person should leave a room that's 4x4 amot to check.<ref>Haggadah Shel Pesach (of Rabbi Efraim Oved p. 14). Meir Lyisrael p. 245 has a question about this point.</ref> Others disagree and hold that even if you leave a room that's not 4x4 amot it is still obligated in bedika with a bracha.<ref>Horeni Chukecha p. 133</ref>
#There is no need to check places that certainly have chametz but that chametz will be sold or eaten that night or tomorrow.<ref>Rav Elyashiv (Ashrei Haish 3:54:8)</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha.<ref>Rav Elyashiv (Ashrei Haish 3:54:10), Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot (vol 2 pg 124), Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha.<ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##Alcoholic beverages that are in the mini-bar in the room does not require bedika since one knows that it has chametz. The renter does not own it unless he takes it.<ref>Rav Elyashiv (Ashrei Haish 3:54:10)</ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha.<ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha.<ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves with a candle or flashlight,<ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref> without a Bracha.<ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. </ref> Afterwards Bitul is recited.<ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha.<ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha.<ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika.<ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient).<ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Rav Ovadia Yosef (Chazon Ovadyah p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), Rav Elyashiv (Ashrei Haish 3:54:6), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#Pockets do not need to be checked with a candle. It is fine to check them by placing one's hand in the pocket to feel if something is there.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>
#If a person has too many clothing to check the pockets, a person may designate a few to check and wear on Pesach and the rest put aside to include in the sale to the non-Jew for Pesach and then he doesn't have to check the pockets of those clothing.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>
#Chametz that went through the washing machine is considered inedible and isn't an issue. However, a large piece of chametz that went through the washing machine might be edible and must be removed.<ref>Rav Elyashiv (Ashrei Haish 3:54:5)</ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>Rav Elyashiv (Ashrei Haish 3:54:1), [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 [[tefachim]], doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, A Guide to Practical Halacha v. 5 p. 42 n. 5 quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]]

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]].<ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle.<ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet.<ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> Even after serious cleaning, still a person should check places that are hard to clean, such as under furniture, behind furniture legs, or in tracks of window shades, to see if they were cleaned properly.<ref>Rav Elayshiv (Ashrei Haish 3:54:7)</ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref>Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha.<ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha.<ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2026-03-31T13:57:07Z

YitzchakSultan1: /* Where? */

[[Image:Bedikat-chametz.jpg|250px|right]]The night before Pesach, the fourteenth of Nissan, is designated for searching for Chametz. This search and removal process is called Bedikat Chametz. It is a rabbinic mitzvah that begins with a bracha and concludes with nullifying the Chametz, [[Bitul Chametz]], and followed up burning the Chametz, [[Biur Chametz]].

==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should recite the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t recite the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may recite the bracha on the bedika with many people listening and then split up for each person to check an area in the house.<ref>Shulchan Aruch O.C. 432:2 </ref> If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without reciting a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> However, other poskim hold that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some poskim hold that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night. After the fact, it may be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick or unable to perform the bedika must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Bedika for oneself at the proper time.<ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself.<ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some poskim say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th. Hameor (v. 41, Issue 3 p. 10) quotes Divrei Shalom 3:108 that it isn't necessary to scatter ten pieces when doing it beforehand and the author's comment is that there's no reason to do it since the whole point for scattering the pieces is for the bracha and early bedika has no bracha.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning.<ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika).<ref>Rav Elyashiv (Ashrei Haish 3:54:2), Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]].<ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112), Rav Elyashiv (Ashrei Haish 3:54:4). If it is unroofed Rav Elyashiv explained that it is unnecessary to do bedika because one can rely on the fact that the birds will eat up the chametz.</ref>
#Even a space that's less than 4x4 amot needs bedika,<ref>Aliba Dhilchata (v. 82 p. 79)</ref> however, in order to recite a bracha a person should leave a room that's 4x4 amot to check.<ref>Haggadah Shel Pesach (of Rabbi Efraim Oved p. 14). Meir Lyisrael p. 245 has a question about this point.</ref> Others disagree and hold that even if you leave a room that's not 4x4 amot it is still obligated in bedika with a bracha.<ref>Horeni Chukecha p. 133</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha.<ref>Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot vol 2 pg 124, Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha.<ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha.<ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha.<ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves with a candle or flashlight,<ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref> without a Bracha.<ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. </ref> Afterwards Bitul is recited.<ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha.<ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha.<ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika.<ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient).<ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Chazon Ovadyah (p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>Rav Elyashiv (Ashrei Haish 3:54:1), [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 [[tefachim]], doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, A Guide to Practical Halacha v. 5 p. 42 n. 5 quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]]

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]].<ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle.<ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet.<ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref>Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha.<ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha.<ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2026-03-31T13:55:53Z

YitzchakSultan1: /* Under Furniture */

[[Image:Bedikat-chametz.jpg|250px|right]]The night before Pesach, the fourteenth of Nissan, is designated for searching for Chametz. This search and removal process is called Bedikat Chametz. It is a rabbinic mitzvah that begins with a bracha and concludes with nullifying the Chametz, [[Bitul Chametz]], and followed up burning the Chametz, [[Biur Chametz]].

==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should recite the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t recite the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may recite the bracha on the bedika with many people listening and then split up for each person to check an area in the house.<ref>Shulchan Aruch O.C. 432:2 </ref> If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without reciting a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> However, other poskim hold that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some poskim hold that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night. After the fact, it may be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick or unable to perform the bedika must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Bedika for oneself at the proper time.<ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself.<ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some poskim say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th. Hameor (v. 41, Issue 3 p. 10) quotes Divrei Shalom 3:108 that it isn't necessary to scatter ten pieces when doing it beforehand and the author's comment is that there's no reason to do it since the whole point for scattering the pieces is for the bracha and early bedika has no bracha.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning.<ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika).<ref>Rav Elyashiv (Ashrei Haish 3:54:2), Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]].<ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112)</ref>
#Even a space that's less than 4x4 amot needs bedika,<ref>Aliba Dhilchata (v. 82 p. 79)</ref> however, in order to recite a bracha a person should leave a room that's 4x4 amot to check.<ref>Haggadah Shel Pesach (of Rabbi Efraim Oved p. 14). Meir Lyisrael p. 245 has a question about this point.</ref> Others disagree and hold that even if you leave a room that's not 4x4 amot it is still obligated in bedika with a bracha.<ref>Horeni Chukecha p. 133</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha.<ref>Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot vol 2 pg 124, Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha.<ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha.<ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha.<ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves with a candle or flashlight,<ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref> without a Bracha.<ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. </ref> Afterwards Bitul is recited.<ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha.<ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha.<ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika.<ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient).<ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Chazon Ovadyah (p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>Rav Elyashiv (Ashrei Haish 3:54:1), [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 [[tefachim]], doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, A Guide to Practical Halacha v. 5 p. 42 n. 5 quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]]

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]].<ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle.<ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet.<ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref>Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha.<ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha.<ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2026-03-31T13:49:51Z

YitzchakSultan1: /* Where? */

[[Image:Bedikat-chametz.jpg|250px|right]]The night before Pesach, the fourteenth of Nissan, is designated for searching for Chametz. This search and removal process is called Bedikat Chametz. It is a rabbinic mitzvah that begins with a bracha and concludes with nullifying the Chametz, [[Bitul Chametz]], and followed up burning the Chametz, [[Biur Chametz]].

==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should recite the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t recite the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may recite the bracha on the bedika with many people listening and then split up for each person to check an area in the house.<ref>Shulchan Aruch O.C. 432:2 </ref> If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without reciting a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> However, other poskim hold that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some poskim hold that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night. After the fact, it may be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick or unable to perform the bedika must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Bedika for oneself at the proper time.<ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself.<ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some poskim say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th. Hameor (v. 41, Issue 3 p. 10) quotes Divrei Shalom 3:108 that it isn't necessary to scatter ten pieces when doing it beforehand and the author's comment is that there's no reason to do it since the whole point for scattering the pieces is for the bracha and early bedika has no bracha.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning.<ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika).<ref>Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]].<ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112)</ref>
#Even a space that's less than 4x4 amot needs bedika,<ref>Aliba Dhilchata (v. 82 p. 79)</ref> however, in order to recite a bracha a person should leave a room that's 4x4 amot to check.<ref>Haggadah Shel Pesach (of Rabbi Efraim Oved p. 14). Meir Lyisrael p. 245 has a question about this point.</ref> Others disagree and hold that even if you leave a room that's not 4x4 amot it is still obligated in bedika with a bracha.<ref>Horeni Chukecha p. 133</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha.<ref>Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot vol 2 pg 124, Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha.<ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha.<ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha.<ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves with a candle or flashlight,<ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref> without a Bracha.<ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. </ref> Afterwards Bitul is recited.<ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha.<ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha.<ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika.<ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient).<ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Chazon Ovadyah (p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 [[tefachim]], doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, A Guide to Practical Halacha v. 5 p. 42 n. 5 quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]]

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]].<ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle.<ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet.<ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]].<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref>Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha.<ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha.<ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2026-03-31T13:44:32Z

YitzchakSultan1:

[[Image:Bedikat-chametz.jpg|250px|right]]The night before Pesach, the fourteenth of Nissan, is designated for searching for Chametz. This search and removal process is called Bedikat Chametz. It is a rabbinic mitzvah that begins with a bracha and concludes with nullifying the Chametz, [[Bitul Chametz]], and followed up burning the Chametz, [[Biur Chametz]].

==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should recite the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>Shulchan Aruch O.C. 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t recite the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may recite the bracha on the bedika with many people listening and then split up for each person to check an area in the house.<ref>Shulchan Aruch O.C. 432:2 </ref> If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without reciting a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> However, other poskim hold that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some poskim hold that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night. After the fact, it may be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick or unable to perform the bedika must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint an agent (שליח) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Bedika for oneself at the proper time.<ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself.<ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some poskim say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th. Hameor (v. 41, Issue 3 p. 10) quotes Divrei Shalom 3:108 that it isn't necessary to scatter ten pieces when doing it beforehand and the author's comment is that there's no reason to do it since the whole point for scattering the pieces is for the bracha and early bedika has no bracha.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning. <ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika). <ref>Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]].<ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112)</ref>
#Even a space that's less than 4x4 amot needs bedika,<ref>Aliba Dhilchata (v. 82 p. 79)</ref> however, in order to recite a bracha a person should leave a room that's 4x4 amot to check.<ref>Haggadah Shel Pesach (of Rabbi Efraim Oved p. 14). Meir Lyisrael p. 245 has a question about this point.</ref> Others disagree and hold that even if you leave a room that's not 4x4 amot it is still obligated in bedika with a bracha.<ref>Horeni Chukecha p. 133</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha. <ref>Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot vol 2 pg 124, Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha. <ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha. <ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha. <ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves, without a Bracha <ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. </ref>, but with a candle or flashlight <ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref>, and then do Bitul. <ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha. <ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha. <ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika. <ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]]. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient).<ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Chazon Ovadyah (p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]]. <ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 tefachim, doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, A Guide to Practical Halacha v. 5 p. 42 n. 5 quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]]

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]]. <ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle. <ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet. <ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref>Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha. <ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha. <ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2026-03-29T16:28:01Z

YitzchakSultan1: /* If one did bedika before the night of the 14th */

[[Image:Bedikat-chametz.jpg|250px|right]]
==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should make the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>S”A 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>S”A 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t make the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may make the bracha on the bedika with many people listening and then split up for each person to check an area in the house.<ref>Shulchan Aruch O.C. 432:2 </ref> If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without making a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> and some say that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some say that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night and after the fact can be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick must appoint a שליח to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint a שליח (agent) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Beidika for oneself at the proper time. <ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself. <ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some poskim say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th. Hameor (v. 41, Issue 3 p. 10) quotes Divrei Shalom 3:108 that it isn't necessary to scatter ten pieces when doing it beforehand and the author's comment is that there's no reason to do it since the whole point for scattering the pieces is for the bracha and early bedika has no bracha.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning. <ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika). <ref>Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]].<ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112)</ref>
#Even a space that's less than 4x4 amot needs bedika,<ref>Aliba Dhilchata (v. 82 p. 79)</ref> however, in order to recite a bracha a person should leave a room that's 4x4 amot to check.<ref>Haggadah Shel Pesach (of Rabbi Efraim Oved p. 14). Meir Lyisrael p. 245 has a question about this point.</ref> Others disagree and hold that even if you leave a room that's not 4x4 amot it is still obligated in bedika with a bracha.<ref>Horeni Chukecha p. 133</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha. <ref>Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot vol 2 pg 124, Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha. <ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha. <ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha. <ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves, without a Bracha <ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. </ref>, but with a candle or flashlight <ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref>, and then do Bitul. <ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha. <ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha. <ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika. <ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]]. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient).<ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Chazon Ovadyah (p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]]. <ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 tefachim, doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, A Guide to Practical Halacha v. 5 p. 42 n. 5 quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]]

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]]. <ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle. <ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet. <ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref>Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha. <ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha. <ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2026-03-29T15:00:25Z

YitzchakSultan1: /* Where? */

[[Image:Bedikat-chametz.jpg|250px|right]]
==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should make the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>S”A 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>S”A 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t make the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may make the bracha on the bedika with many people listening and then split up for each person to check an area in the house.<ref>Shulchan Aruch O.C. 432:2 </ref> If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without making a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> and some say that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some say that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night and after the fact can be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick must appoint a שליח to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint a שליח (agent) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Beidika for oneself at the proper time. <ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself. <ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning. <ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika). <ref>Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]].<ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112)</ref>
#Even a space that's less than 4x4 amot needs bedika,<ref>Aliba Dhilchata (v. 82 p. 79)</ref> however, in order to recite a bracha a person should leave a room that's 4x4 amot to check.<ref>Haggadah Shel Pesach (of Rabbi Efraim Oved p. 14). Meir Lyisrael p. 245 has a question about this point.</ref> Others disagree and hold that even if you leave a room that's not 4x4 amot it is still obligated in bedika with a bracha.<ref>Horeni Chukecha p. 133</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha. <ref>Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot vol 2 pg 124, Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha. <ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha. <ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha. <ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves, without a Bracha <ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. </ref>, but with a candle or flashlight <ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref>, and then do Bitul. <ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha. <ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha. <ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika. <ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]]. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient).<ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Chazon Ovadyah (p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]]. <ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 tefachim, doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, A Guide to Practical Halacha v. 5 p. 42 n. 5 quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]]

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]]. <ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle. <ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet. <ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref>Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha. <ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha. <ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Bedikat Chametz

2026-03-29T14:55:28Z

YitzchakSultan1: /* Where? */

[[Image:Bedikat-chametz.jpg|250px|right]]
==Texts for Bedikat Chametz==

===Brachah===

#Before the bedikah one should make the berachah of "אשר קדשנו במצותיו וצונו על ביעור חמץ" - "Asher Kidishanu BeMitzvotav VeTzivanu Al Biur Chametz".<ref>Tur and Shulchan Aruch O.C. 432:1, Kitzur Shulchan Aruch 111:7. Mishna Brurah 432:3 and Chazon Ovadia Part 1 page 44 explain that we don't recite al bedikat chametz because the search is only for the purpose of the destruction. </ref> If one accidentally recited "על ביטול חמץ" - "Al Bitul Chametz," they have fulfilled their obligation.<ref>Mishna Brurah 432:3 </ref> One has also fulfilled their obligation if he recites "לבער חמץ" - "Livaer Chametz."<ref>Mishnah Berurah ibid. Chazon Ovadia [[Pesach]] 5763 Part 1 page 44. See Rosh (Pesachim 1:10) as to why the bracha is with "Al Biur" and not "Leva'er". </ref>
#One may not speak between the berachah and beginning the bedikah; if one indeed spoke regarding matters that were unrelated to the bedikah another berachah must be recited.<ref>S”A 432:1, Mishna Brurah 432:5 </ref>
#Once the bedikah commences, it is preferable not to speak about unrelated matters until the bedikah has been completed; however, in this case another berachah would not be necessary. Additionally, once the bedikah begins one '''may''' speak about matters relating to the bedikah.<ref>S”A 432:1, Mishna Brurah 432:6 </ref>
#If one didn’t make the bracha before beginning bedika one can make it as long as one hasn’t finished bedika. Nonetheless, if one has finished the bedika, one should make it without [[Shem UMalchut|shem umalchut]] in the morning before burning the Chametz and some say that one may make it then with [[Shem UMalchut|shem umalchut]].<ref>Mishna Brurah 432:4 </ref>
#One may make the bracha on the bedika with many people listening and then split up for each person to check an area in the house.<ref>Shulchan Aruch O.C. 432:2 </ref> If someone didn’t hear the bracha and it’s difficult to finish the bedika without that person’s help, he may help without making a Bracha.<ref>Mishna Brurah 432:11 </ref>
#If one is checking two houses one may should make only one bracha and do bedika on both.<ref>S”A 432:2 writes that with one Bracha one can perform Bedika in many houses. Mishna Brurah 432:7 quotes a dispute whether one should make another Bracha once one moved from one courtyard to another courtyard. Halichot Shlomo 5:13 rules that one should make one Bracha for Bedika in two houses even if they are in different courtyards. </ref>
#There’s no [[shehecheyanu]] on the bedika.<ref>Bear Hetiev says it’s includes in [[Shehecheyanu]] of [[Yom Tov]], Pri Megadim M”Z 431:2 says it’s not a mitzvah of Simcha, Meiri says there’s no [[Shehecheyanu]] on Bedika which is just done to prevent you from a prohibition. </ref>
#Some say that one should wash one’s hands before performing bedika.<ref>Mishna Brurah 432:2 </ref>

===Bitul===

#After the bedika one should recite the following form of [[bitul chametz]]: "כל חמירא וחמיעא דאיכא ברשותי, דלא חזיתיה ודלא בערתיה, לבטיל ולהוי הפקר כעפרא דארעא" meaning "All chametz or leaven in my possession that I have not seen, and have not destroyed, shall be nullified and become ownerless, like the dust of the earth."<ref>Shulchan Aruch 434:2, Mishna Brurah 434:8</ref> For more information, see the [[Bitul Chametz]] page.

==When==

#One should perform bedikat chametz in the beginning of the night on the fourteenth of Nisan.<ref>Shulchan Arukh O.C. 431:1. Mishna Brurah (431:1) writes that according to the Shulchan Arukh one should check after tzeit ha-kochavim. Raavad in Katuv Sham on Rif Pesachim 2a writes that the language of the Mishna ''אור'' implies that bedika should be done while there is light outside in the beginning of the night. Ran 1a quotes this Raavad and explains it should be done at the beginning of the night so you don't delay and become lazy about it or forget. However, The Gr”a (431:1) cites the Raavad as holding that it should be done while there is light outside because that is more accurate than saying it should be done at night. See Maaseh Rav (#178) who says that the Gra would begin Bedika slightly before [[Tzet HaKochavim]]. Nonetheless, Rabbi Eliyahu Spira in Eliyah Rabbah (431:5) explains that even the Raavad agrees that one shouldn’t begin until [[tzeit ha-kochavim]], however, at that time there still is a little bit of light outside.</ref> Generally, one may not do it earlier by day or the night before.<ref>Baal Hameor Pesachim 4a writes that it is acceptable to do the bedikat chametz on the day of the thirteenth as long as one uses a candle. However, the Ramban (Milchamot 4a) argues that there's an insistence on night in the Gemara since a candle is more effective at night than the day. He proves this from the Yerushalmi Pesachim 1:1 as well. Raavad (Katuv Sham 4a), Ran 1b, Ritva 4a, and Maharam Chalavah 4a all accept the position of the Ramban and reject the Baal Hameor. Furthermore, the Maharam Chalavah Pesachim 4a s.v. amar writes that one may not do bedika on the night of the thirteenth since one may not do a complete job since it isn't the time for the mitzvah and then one will rely on that incomplete bedika.</ref>
#If one usually follows רבינו תם, some say that one should make sure to start the bedika after [[Tzet HaKochavim]] of רבינו תם.<ref>Halichot Shlomo (vol 1, 5:10). Haggadah of the Roshei Yeshivah (pg 13) records Rav Moshe's minhag to start the Bedika 50 minutes after sundown which according to many opinions is [[Tzet HaCochavim]] of Rabbenu Tam. </ref> and some say that one should begin before [[Tzet HaKochavim]] of רבינו תם at the time of accepted [[Tzet HaKochavim]] (while it’s still slightly light outside).<ref>Moadim UZmanim (Vol 4 Siman 286 pg 46), Piskei Teshuvot 431:3 </ref>
#If one is praying with a [[minyan]] one should pray first and then perform bedika.<ref>Mishna Brurah 431:8, Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 1)</ref> However, if one is praying at home, preferably one should appoint someone else to do bedika while one prays, otherwise, pray first, unless one usually prays at home in which case some say one should check first and some say one should pray first.<ref>Mishna Brurah 431:8</ref> Some recommend for a person davening at home that they should daven maariv at the ideal time, which is Tzet Hakochavim, and then starting the bedika.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)]</ref>
#If one is going to come home after [[Tzet HaKochavim]] one should appoint someone as an agent (Shaliach) so that it can be done at the proper time. However, if the man is working at night and wants to fulfill the mitzvah himself, he may appoint his wife to do bedika (with a Bracha) on the whole house except for one room and then do bedika (with a Bracha) in that room when he returns. <ref>Sh”t Teshuvot VeHanhagot 2:214. Listen to “Bedikas Chametz part 1” (min 3:30) by Rabbi Aryeh Lebowitz who asks on this. For possible resolution of this question see Mishna Brurah 431:8. </ref>
#If a person did bedikat Chametz on the 13th at night he doesn't need to redo the bedikat on the 14th at night, though the institution was to check on the 14th at night specifically.<ref>Pri Chadash 433:11, Olot Tamid 433:8, [https://www.hebrewbooks.org/pdfpager.aspx?req=1318&st=&pgnum=5 Nechpeh Bkesef v. 2 p. 1], Chok Yakov 433:23, Mekor Chaim 433:15, Chazon Ovadia Pesach p. 40. The Nechpeh Bekesef is addressing the concern of the Mikraei Kodesh that if a person does bedika on the 13th he needs to do it again because of marit ayin. He holds that there's no marit ayin since it is done inside the house. However, Bach 433:1 concludes that if someone checked the night of the 13th they need to check again the night of the 14th since the institution was to do bedika the night of the 14th in all cases.</ref> Some say that one doesn't need to do bedika again but one should do at least one room again.<ref>Mishna Brurah 433:6</ref>
#An area with three walls and is very open to sunlight should be checked on the 14th at night and after the fact can be checked during the day without a candle since there is a lot of sunlight there.<ref>Gemara Pesachim 8a establishes that a house with three walls that is exposed to the sunlight can be checked to the sunlight. Bach 433:2 organizes three approaches in the rishonim: 1) Rashi 8a, Rif 4a, Smag Asin 39, and Smak 98 hold that even initially it is permitted to check the area exposed to the sunlight during the day. 2) Rambam Chametz Umatza 2:4 holds that initially one should check the night of the 14th and after the fact one should check during the day. 3) Rabbenu Yerucham 5:1 38c holds that one may not check the area on the 13th by day but even initially one can check it during the day of the 14th. He concludes that initially it may not be checked during the day. This is also the opinion of the Taz 433:2, Magen Avraham 433:3, Biur Hagra 433:2, Chok Yaakov 433:3, and Mishna Brurah 433:5.</ref>

==What==

#Some poskim say that one must search even for crumbs of Chametz and remove them.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=348 Chazon Ish OC 116:18] writes that you need to section off chametz crumbs like chametz of a non-Jew (Pesachim 6a). See regarding checking sefarim that the Chazon Ish checked his sefarim for crumbs. See, however, Gemara Pesachim 6b that implies that crumbs aren't significant and don't need bedika. Maharam Chalavah 6b s.v. may maintains that one doesn't need to destroy a crumb less than a kezayit except for dough pieces which could combine into a kezayit. This also seems evident from Piskei Rid 6b and Rosh Pesachim 1:9. Magen Avraham 432:5 also implies that crumbs don't need bedika.</ref> However, most poskim say that there's no obligation to check for crumbs of chametz, but the places where one will have kosher for [[pesach]] food must be cleaned of all crumbs of chametz so that not even a crumb gets into the food which will be eaten on [[Pesach]].<ref>Pesachim 6b implies that crumbs are unimportant and don't need to be checked for. [http://ph.yhb.org.il/category/%D7%A4%D7%A1%D7%97/04-%D7%91%D7%93%D7%99%D7%A7%D7%AA-%D7%97%D7%9E%D7%A5/ Rabbi Eliezer Melamed in Peninei Halacha] says that the halacha is that one doesn't have to check for crumbs of chametz but in the areas where one will have kosher [[pesach]] food one must remove all crumbs of chametz. He brings the Shaar HaTziyun 442:60 as his proof. Yabia Omer OC 7:43, Or Letzion 1:32, and Halichot Shlomo ch. 5 fnt. 10 agree.

*For more details see Yabia Omer 7:43 who quotes many sources on the matter. Rashi Pesachim 45a s.v. mklal writes that it isn't necessary to destroy chametz that is less than a kezayit and one doesn't violate Baal Yiraeh on less than a kezayit. (It isn't clear if this assumption changes on a biblical level throughout the discussion of the gemara.) Ri Mlunil Pesachim 45a s.v. amar, Talmidei Harashba 45a, Trumat Hadeshen (Pesakim 164), Shulchan Aruch O.C. 442:11, and Magen Avraham 442:10 in understanding Shulchan Aruch all agree with this opinion. The Taz 442:5 wonders why it isn't necessary to destroy chametz less than a kezayit, even though there is no Baal Yiraeh because of the concern that one will come to eat it. Bigdei Shesh 442 explains that even though eating chametz that is less than a kezayit is biblically forbidden it isn't karet and therefore, it isn't necessary to remove. Peni Yehoshua 45a s.v. mishna and Magen Haelef 442:11 agree. This is also the opinion of the Meiri 45b s.v. shni, Maharam Chalavah Pesachim 6b s.v. may, Shulchan Gavoha 442:22, and Pri Chadash 442:8 that one doesn't have to remove chametz less than a kezayit unless it is like dough that could stick together. Maharil (Drashot Afiyat Matzot), Magen Avraham 460:2, Shiurei Knesset Hagedola, Eliya Rabba, Graz, Pri Chadash, Zera Emet 1:48, and Mateh Moshe 579 there agree. Riaz (Pesachim ch. 2 2:2) quotes his grandfather the Rid who says that crumbs which do not stick do not need to be removed, however, the Riaz disagrees and thinks that there's no distinction between dough and crumbs and everything needs to be removed. Also, Magen Avraham 442:10 quotes poskim who are strict with owning less than a kezayit, though the Magen Haelef 442:10 argues. Yabia Omer rules like the Meiri, Rid, and Maharam Chalavah as well as the many achronim who think it isn't necessary to remove or destroy crumbs. See however, the Maharam Chalavah 45a s.v. amar and Rabbenu Dovid 6b s.v. iylayma who explicitly state that there is a biblical violation of baal yiraeh on less than a kezayit. Maharam Chalavah 45b explains that even though there is baal yiraeh on less than a kezayit there is no reason to remove crumbs on the floor since they get dirty.
*Rabbi Akiva Eiger 1:218 likes the suggestion of the questioner that even though there is no baal yiraeh on less than a kezayit there is a mitzvah of tashbitu. Shagat Aryeh 81 holds that there’s no baal yiraeh on less than a kezayit and proves it from Pesachim 29b and Beitzah 7b. He answers the Taz's question by explaining that eating less than a kezayit of something prohibition is forbidden because it could combine with more forbidden food and become forbidden retroactively. Owning chametz less than a kezayit at a time would only be forbidden once one has the full kezayit and not retroactively.</ref>
#Chametz that is buried in the cracks in the floor or between the back of a cabinet and the wall and people can’t reach one doesn’t have to do bedika there.<ref>Piskei Teshuvot 433:4 </ref>

==Cleaning the House Beforehand==

#Thirty days before Pesach a person should begin to be cognizant of the fact that he will need to clean and remove all chametz in his house. Therefore, he should not leave chametz in any place that will be difficult to remove later.<ref>Mishna Brurah 436:31, Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1</ref>
#One should sweep (or vacuum) the house before the bedika in order to clean it well.<ref>Mordechai (Pesachim 1:536) writes that one should sweep the house before the bedika because without sweeping you can’t check well. Also, he says you need to check besides sweeping because some chametz might get stuck in a hole. This is quoted by the Bet Yosef 433:11 and Darkei Moshe 433:5 and is codified by the Rama 433:11 and Kaf HaChaim 433:84.</ref>
#The minhag is to clean the house well and remove all the chametz from around the house before the bedika, and then do a cursory check of the house without checking every crack or crevice.<ref>Kaf HaChaim 433:85, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)], Halichot Shlomo 5:1. Mishna Brurah 433:46 acknowledges the minhag to clean the house well in advance but doesn't write any leniency during the bedika.</ref> The same applies if the house was cleaned and washed well by non-Jews.<ref>Kaf HaChaim 433:86</ref>
#In rooms that you eat chametz you should check under the beds and cabinets, however, in rooms that you don’t eat chametz it is sufficient to sweep under the beds and cabinets without checking there carefully.<ref>Kaf HaChaim 433:24</ref>

==Who==

#One who is sick must appoint a שליח to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>
#One who is an [[Onen]], one who is in the first day of [[mourning]], must appoint a שליח (agent) to do bedika in his place.<ref>Halichot Shlomo (vol 1, 5:8) </ref>

==Bedika before Leaving for Pesach==

#If a person leaves one’s house more than 30 days before [[Pesach]] and doesn’t plan to return for [[Pesach]] one doesn’t have to do bedika.<ref>Gemara Pesachim 6a, Rif Pesachim 2b, Rambam Chametz Umatza 2:19, Rosh Pesachim 1:8, Shulchan Aruch O.C. 436:1.</ref> Nonetheless one must do Bitul when the times comes wherever one is.<ref>*Rashi Pesachim 6a s.v. afilu holds that it is unnecessary even to do bitul if one is leaving prior to 30 days. He doesn't explain why there is no problem of Baal Yiraeh owning chametz on Pesach. The Bach 436:1 answers that chametz left out for 30 days will be destroyed by dicentrgrating, putrifying, or being eaten by rodents or bugs. Thus, it is possible on a Torah level not to be concerned for the chametz if it was left in the house for 30 days.[https://www.hebrewbooks.org/pdfpager.aspx?req=20516&st=&pgnum=254 Baal Haitur (Biur Chametz p. 120a)] seems to explain that Rashi is lenient because it is like chametz that a wall fell upon. Even though it is true that even if a wall collapses upon chametz bitul is still necessary (Gemara Pesachim 31b) that is only rabbinic and might not apply in this case (see Bach). See Petach Dvir (fnt. 80 to Baal Haitur) who rejects that understanding of the Baal Haitur.
*The Tosfot Harosh Pesachim 6a s.v. iy, Chidushei Haran Pesachim 6a, Ran on Rif 2b s.v. garsinan dispute Rashi and all hold that it is necessary to do bitul even when you leave before 30 days and are exempt from bedika. The Bet Yosef 436:1 quotes the Ran without any dispute and Rama 436:1 codifies it as the halacha. The Gra 436:4 clarifies that it indeed a biblical problem if one doesn't do bitul. Sephardim also agree with this Rama as the Kaf HaChayim on Shulchan Arukh Orach Chayim 436:12:1 writes.</ref>
#If a person leaves one’s house within 30 days of [[Pesach]] and doesn’t plan to return for [[Pesach]] one must do bedika with a candle the night before one leaves and then do [[Bitul Chametz]] afterwards, however, the bedika is done without a Bracha.<ref>Shulchan Aruch and Rama O.C. 436:1. Biur Halacha 436:1 s.v. vlo notes that according to many rishonim and poskim one should recite a bracha when doing bedika before the night of the 14th. Rav Shlomo Zalman Auerbach (Halichot Shlomo ch. 5 fnt. 29) writes that the minhag is not to recite a bracha. </ref> Even if one plans on returning before Pesach one should do bedika before leaving in case one gets delayed until right before Pesach when it is too late to do bedika upon returning.<ref>Rambam Chametz Umatza 2:19 writes that if one leaves and intends to return home for Pesach one should do bedika before leaving in case one gets delayed and can't bedika when one returns. Shulchan Aruch O.C. 436:1 agrees. Rashi Pesachim 6a s.v. dayto implies that only if one intended to return in the middle of pesach is it necessary to do bedika before leaving, otherwise one could do beidka upon returning. Ran Pesachim 2b s.v. chemso spells this out and notes the disagreement with the Rambam. He supports Rashi's reading based on the Yerushalmi.</ref>This only applies if one left for a long trip but if one left for a short trip then there's no concern that one will be delayed. The determination of what is a long trip or short trip all depends on the circumstances. The most factor is whether one left oneself enough time to return home to do bedika even in the event of a delay.<ref>Mishna Brurah 436:9</ref>
#However, if possible it’s preferable to appoint a שליח to do Beidika for oneself at the proper time. <ref>Mishna Brurah 436:1 </ref> Some say that it’s better to do it oneself before going rather than have a non-family member (such as a neighbor) do it for oneself. <ref>Piskei Teshuvot 436:1 </ref>
#If one plans on returning before [[Pesach]] if there’s a fear one will return on Erev [[Pesach]] without time for bedika one should do it before going, otherwise do it when one returns.<ref>Mishna Brurah 436:9 </ref>
===Early Bedika===
#If one is not going to be home for [[Pesach]] it is sufficient to do a proper bedika according to the law by just looking for the Chametz (though not just a superficial look) and one doesn’t have to drive oneself crazy like one does every year.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
# When doing bedika before the night of the fourteenth one should still scatter the pieces of chametz before bedika. Some say one shouldn't scatter the pieces when doing bedika early.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=81 Nitai Gavriel (v. 1 8:10)] explains that according to the reason of the Chok Yakov that scattering the pieces is to motivate checking well that also applies before the 14th. Also, the Arizal's reason for scattering chametz also applies before the 14th. He also quotes Minchat Yitzchak 8:35 who held that one shouldn't scatter them when checking before the 14th so that one doesn't accidently forget one. Dirshu 436:10 quotes Rav Elyashiv (Kovetz Teshuvot 3:73) as holding that one should scatter the pieces even when doing the bedika before the 14th.</ref>
# When doing bedika early a person should sweep or vacuum like he would normally would for bedika.<Ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>
# The night before he leaves he should do bedika and it is forbidden to do melacha or eat before bedika just like bedika on the night of the 14th.<Ref>Pri Megadim E"A 436:1, [https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.436.6.1?vhe=Kaf_Hachayim,_Orach_Chayim_vol._I-IV,_Jerusalem_1910-1933&lang=bi Kaf Hachaim 436:6]</ref>

===Personal Obligation to Do Bedika===

#If a Jew was living or renting a non-Jew's house and was there until within 30 days of Pesach and then left for the duration of Pesach, there is a discussion whether he is obligated in bedikat Chametz in the house he was staying at before leaving. Sephardim hold that if he is going to fulfill bedikat chametz in another house he isn't obligated to do bedikat chametz in the house that he is leaving since it is a non-Jew's house. However, if he isn't going to fulfill bedikat chametz someone else then he should do it in the house he is leaving since bedikat chametz is secondarily a personal obligation. Of course, bedikat chametz is an obligation upon a house that a Jew lived in where he ate chametz but it is also a personal obligation to take care of in some location.<ref>Ravyah (Pesachim ch. 426), Mordechai Pesachim n. 535, Shulchan Aruch O.C. 436:3. Bet Yosef 436:3 makes it clear that the Ravyah thinks that there is a personal obligation of bedikat chametz and the Tur disagrees. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:49:1 notes that Shulchan Aruch follows the Ravyah even though he quotes him with the language of some say since he doesn't quote any other opinion. Also, in the Bet Yosef he answered the Tur's challenge to the Ravyah.</ref> However, according to Ashkenazim there is no personal obligation of bedikat chametz. Therefore, in this case since he moved out of the house and left it to a non-Jew before Pesach he was exempt from bedikat chametz in that house.<ref>Tur and Rama O.C. 436:3</ref> Some say that he it is only exempt if the non-Jew moved in before Pesach.<ref>The Shulchan Aruch Harav 436:22 writes that the Rama was specific in his language and the Jew is only exempt if the non-Jew moves in. Gra 436:15 also understood the Rama precisely like the Shulchan Aruch Harav but disagrees with the Rama that it isn't necessary for the non-Jew to actually enter. Similarly, the Chok Yakov 436:18 thinks that the Rama's language isn't precise and it is equally true that the Jew is exempt if the non-Jew was allowed in but didn't move in. Mishna Brurah 436:32 is strict for the Shulchan Aruch Harav since some achronim follow the Shulchan Aruch against the Rama to begin with.</ref>
#If a Jew was living or renting a Jew's house and left it within 30 days of Pesach, the owner of the house is obligated in bedikat chametz.<ref>Magen Avraham 436:16, Taz 436:7, Chok Yakov 436:15, Mishna Brurah 436:29. Shaar Hatziyun notes that even though that the inference is reasonable in the words of the Ravyah, seemingly the Jew who left is still not fulfilling his personal obligation which the Ravyah believes is incumbent upon each Jew. He answers that the second Jew is a ''shaliach'' (trans. agent, Hebrew: שליח) of the first Jew.</ref> If the owner is not religious and won't do bedikat chametz a person should do bedikat chametz before he leaves the house.<ref>Dirshu 436:18 inferring from Shaar Hatziyun 436:29 that the only reason that the first Jew is exempt is because the second Jew is going to do the bedikat chametz on his behalf as his agent. However, if the second Jew or owner isn't religious and isn't going to do bedikat chametz, then the first Jew leaving has an obligation to do bedika before leaving.</ref>

==Where?==

#One only has to check in area where one would have brought Chametz.<ref>Shulchan Aruch O.C. 431:1, Mishna Brurah 431:4 </ref>
#If one has small children one must do bedika in all rooms in the house because one doesn’t know where Chametz was brought. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>
#One should do bedika on the area where one plans to eat after the bedika for that night and the next morning and then one should check that area again in the morning. <ref>Halichot Shlomo (vol 1, 5:2) </ref>
#In an apartment building one person should check the stairwell, closets, etc. for everyone after having made a Bracha for bedika in his own house (without making interruptions that aren’t relevant to the bedika). <ref>Piskei Teshuvot 433:3 </ref>
#The minhag is not to do bedika in the areas where one stores Chametz and is going to sell to a goy for [[Pesach]].<ref>Mishna Brurah 436:32 quotes those who obligate a Bedika and those who exempt and so it’s preferable to sell it on the 13th. However, Halichot Shlomo (vol 1, 5:3) writes that the accepted minhag is not to do Bedika in those areas and only have it sold afterwards. </ref>
#If one's porch is roofed and fenced in, it is considered like any other room that needs to be checked with a bracha.<ref>Nitei Gavriel ([[Pesach]] v. 1, p. 112)</ref>
#Even a space that's less than 4x4 amot needs bedika.<ref>Aliba Dhilchata (v. 82 p. 79)</ref>

===Renting One's House to a Non-Jew===

#If one is renting out one’s house and the Chametz in it to a non-Jew for [[Pesach]] one will have exempted oneself from bedika but it’s not proper to do so, rather it’s correct to rent one’s house except for one room and do bedika without a Bracha in that room before one leaves for [[Pesach]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
##The room which one leaves not rented in order to bedika should be a room which one usually brings Chametz otherwise there’ll be no obligation of bedika and one will have accomplished nothing by leaving that room not rented. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 10:30 and 11:30 </ref>

===Renters===

#If the owner/landlord has the keys at the time of the bedika, then the owner is obligated in bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#If the renter has the key to the house at the time of bedika (14th at [[Tzet HaKochavim]]) and he has made a halachic [[acquisition]] (paying with cash), then he’s obligated to do bedika.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref>
#However, if the renter has the key to the house but didn’t do a halachic [[acquisition]], many say that the owner is obligated and some say that the renter is obligated.<ref>Shulchan Aruch O.C. 437:1, Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 98) </ref> Certainly the owner or renter can be appointed a שליח by the other and fulfill the obligation of bedika. <ref>Mishna Brurah 437:2, Halachos of [[Pesach]] (pg 99) </ref>
#A person who rents a house for [[Pesach]], the areas which one will put one’s food utensils and actual food should be checked perfectly well. The rest of the house should be checked well, however, the areas which are private areas and the renters are not supposed to open (explicitly mentioned or implicitly understood) the renters do not have to bedika on those areas.<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16:45 and 19:15 explaining that we assume that the children didn’t put Chametz there and they are even renting those private areas </ref>
#If someone rented a house for Pesach and it was stipulated that the owner did bedikat Chametz beforehand and it is revealed that it isn't the case, nonetheless, the renter must do the bedikat Chametz. Some say that the owner must pay the renter the cost of doing the bedikat Chametz on his behalf.<ref>Gemara Pesachim 4b, Shulchan Aruch and Rama Orach Chaim 437:3. The Gemara establishes that even if the owner lied that he did Bedikat Chametz on the house, the renter can't renege on the deal since a person would want to do the mitzvah of Bedikat Chametz himself or by paying someone else to do it.

*Tosfot 4b s.v. hamaskir writes that we're discussing a rental that began prior to the 14th of Nissan in which case it is reasonable that the renter has to do Bedikat Chametz, otherwise it would be obvious that there is an obligation upon the owner to do it.
*The Ran Pesachim 1b s.v. hamaskir learns that it is discussing a rental that happened on the fourteenth on the assumption that Bedikat Chametz was done and one can't retract because people like to do mitzvot themselves or pay for them. Maharam Chalavah 4b s.v. iybaya agrees.
*The Ramban takes it a step further and says that even if it was stipulated explicitly that they did Bedikat Chametz it isn't a void sale since people like to do mitzvot themselves or pay for them. However, the Ramban says that people would only like to do the mitzvah themselves or pay for it if they are later going to be paid back. Certainly the owner should have done the Bedikat Chametz and if he is around the renter can force him to do it but if it isn't possible then it isn't a voided deal. This approach of the Ramban is cited by the Rabbenu Dovid 4b vharav, Maggid Mishna (Chametz Umatza 2:18), Ritva Pesachim 4b s.v. hamaskir, Ran Pesachim 1b s.v. hamaskir, and Meiri 4b s.v. hamaskir. The Rama 437:3 quotes the opinion of the Ramban.</ref> It isn't an option for the renter to blame the owner for not having done bedikat Chametz and live there anyway, he needs to do it himself.<ref>Ran Pesachim 1b s.v. hamaskir clarifies that even though the responsibility of the Bedikat Chametz was upon the owner the night of the fourteenth but if he neglected or intentionally didn't do it, the renter may not live there without Bedika. He explains that even with a non-Jew's chametz in one's house one needs to section it off with a wall of ten tefachim. This implies that it is necessary to find and remove the chametz in the house even though it isn't one's chametz.</ref>
#If someone rents a house from a Jew after the night of the fourteenth one can assume that it had bedikat Chametz.<ref>Gemara Pesachim 4a, Rosh Pesachim 1:2, Rambam Chametz Umatzah 2:17, Rabbenu Dovid 4b s.v. iybaya and Maharam Chalavah 4b s.v. ule'inyan in explaining the opinion of the Rif 1b, Shulchan Aruch Orach Chaim 437:2. However, the Talmid Harashba 4b s.v. garsinan thinks that we hold that we assume that the house wasn't checked.</ref>

===Hotel Guests===

#If one arrives in the hotel before the 14th at night and plans on staying [[Pesach]], then one should perform bedika in the room with a Bracha. <ref>Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Siddur [[Pesach]] KeHilchato 12:8, Chag HaMatzot (Halachot VeMinhagim 5:32), Otzar Halachot vol 2 pg 124, Piskei Teshuvot 437:1. Rav Hershel Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 4:30 and 5:30 explains that even though the room is cleaned by the cleaning staff before one gets there that doesn't mean it is sufficiently checked so that there's no chametz in there on Pesach. Rabbi Aryeh Lebowitz in [http://www.yutorah.org/lectures/lecture.cfm/856001/rabbi-aryeh-lebowitz/ten-minute-halacha-bedikas-chameitz-when-staying-in-a-hotel/ Ten Minute Halacha - Bedikas Chameitz when Staying in a Hotel] agrees. Also, Rav Schachter added that in order to recite a bracha one should bring in some chametz such as a cookies before the time of the bedika. </ref> Some maintain that one should check without a Bracha. <ref>Sh”t Kinyan Torah 1:120, 5:33 </ref>
##If the room is cleaned well one should bring Chametz into the room before doing bedika. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 2:30 and 5 </ref>
#If one arrives in the hotel on the day of the 14th, if the hotel did a bedika on the 14th at night one doesn’t need to do bedika, however, if the hotel didn’t do bedika, one should do so with a Bracha. <ref>Siddur [[Pesach]] KeHilchato 12:8, Piskei Teshuvot 437:1 </ref>
#If one is a guest in the hotel only for the 14th and plans on leaving before [[Pesach]] one should still do bedika but without a Bracha. <ref>Halichot Shlomo 5:19, Piskei Teshuvot 437:1 </ref>

===Yeshiva Student===

#If a Yeshiva student is leaving his dorm or apartment within 30 days of [[Pesach]], even if he isn’t returning on [[Pesach]], he has an obligation to do bedikat Chametz the night before he leaves, without a Bracha <ref>The Gemara Pesachim 6a says that one who leaves his house within 30 days of [[Pesach]], should do Biur even if he doesn’t plan on being home during [[Pesach]]. Rambam (Chametz 2:16) explains that this includes doing Bedika. Shulchan Aruch 436:1 agrees. Mishna Brurah 436:6 writes that one should do Bedika with a candle the night before leaving. Rama 436:1 writes that there’s no Bracha for this Bedika since it’s not performed on the night of the 14th. Torat HaYeshiva 14:2 applies this halacha to a Yeshiva student in dorms. </ref>, but with a candle or flashlight <ref>Halachos of [[Pesach]] (p. 86) quotes Rav Moshe saying that a flashlight is better than using a candle and Rav Aharon Kotler as saying it is equivalent to a candle. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 4) writes that some start with a candle and then switch to a flashlight because of areas that a candle would be dangerous. Halichot Shlomo 5:11 writes that if one can’t use a candle, one should use a flashlight. Chazon Ovadyah (p. 38) and the Debrecener (cited by A Guide to Practical Halacha v. 5 p. 41 n. 5) agree.</ref>, and then do Bitul. <ref>Taz 436:2 writes that besides the Bedika, one should do Bitul on [[Erev Pesach]]; Magen Avraham 436:1 argues that one should also do Bitul after the Bedika as one does by Bedika on the 14th. Biur HaGra 436:4, Mishna Brurah 436:3, and Kaf HaChaim 436:8 agree. </ref>
#One shouldn’t eat, work, or learn prior to performing this bedika, just like one who performs bedika on the 14th.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim 436:7 and Nitei Gavriel 28:4 agree. Kovetz MeBet Levi (Nissan 5761 pg 85) writes that this also applies to a Yeshiva Student doing Bedika in his dorm the night before he leaves. See [[#Eating or working before Bedika|above]] regarding the laws of not eating, working, or learning within a half hour of Tzeit Hakochavim. </ref>
#If a student in Yeshiva is in Yeshiva on [[Pesach]], he is obligated to perform bedika in his dorm room and if it’s done on the 14th at night it should be done with a Bracha. <ref>Halichot Shlomo (vol 1, 5:17), Dinim VeHanhagot 17:18 quoting the Chazon Ish, Siddur [[Pesach]] KeHilchato 12:9, Kovetz MeBet Levi (Nissan 5756), Chut HaSheni ([[Pesach]] pg 88), and Torat HaYeshiva write that a yeshiva student should perform Bedika in his dorm with a Bracha if it’s done on the 14th. </ref> However, some hold that the bedika should be made without a Bracha. <ref>Teshuvot VeHanhagot 1:287, Chovat Hadar (end of Sefer Dinei Bedikat Chametz), Mishpat HaSechirut 5:32 </ref>
#However, if the Yeshiva decides to sell all the rooms to a goy for [[Pesach]], then there’s no obligation to perform bedika. <ref>Torat HaYeshiva 14:4 </ref>

===Going to a Relative for Pesach===

#If one is staying at a relative for [[Pesach]] and has a room where will one be staying one should participate in the bedika by listening to the Bracha on the bedika and then checking the room one will be staying in. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 6 and 7 </ref>

===Bungalow Colony===

#If one leaves one’s bungalow colony house within 30 days of [[Pesach]] one has to bedika before one leaves, however if one leaves longer than 30 days before [[Pesach]] one doesn’t have to bedika and it’s sufficient to do [[Bitul Chametz]] on the Chametz in that house unless one is going to come to the house on [[Pesach]] in which case one has to bedika before [[Pesach]]. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 11 and 12 </ref>

===Areas which were Cleaned before Pesach===

#One has to clean the house before [[Pesach]] and still do bedika (with a Bracha) the night before [[Pesach]].<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>
#If one cleaned a closet completely by removing every single vessel, checked using an electric light and there no small confined areas or hidden places in the closet then it’s considered checked and doesn’t require bedika.<ref>Mishna Brurah 433:1</ref> However, if there are areas which require close examination (like getting down on one’s hands and knees) one should still do bedika at the appropriate time. <ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 12:45 and 15:45 </ref>

===Cracks===

#Nowadays, one doesn’t have to check in the cracks in the floor because no one actually hides Chametz in the few and small cracks in the floor.<ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 16 and 16:30 </ref>
#If a piece of Chametz is too difficult to reach one doesn’t have to go crazy in order to remove that Chametz (and Bitul is sufficient).<ref>Rav Schachter on [http://www.ou.org/community_services/media/oukosher_pre-pesach_webcast_5770 OU Kosher Pre-Pesach Webcast 5770] between minutes 5:00 and 5:30 </ref>

===Books===

#Many authorities maintain that there is no obligation to check sefarim for Chametz crumbs.<ref>Halichot Shlomo 5:6 writes that even though there’s a dispute whether the possible existence of crumbs necessitates Bedika, since the crumbs in sefarim would be disgusting sefarim don’t require Bedika. Chazon Ovadyah (p. 35), Or Letzion 1:32, Rav Mordechai Willig in Am Mordechai (p. 154), and Halachos of [[Pesach]] (p. 72) quoting Rav Moshe Feinstein agree. Maaseh Rav #178, however, writes that one should do Bedika on sefarim that he used during a meal. Chazon Ish 116:18 and Mishna Halachot 7:64 agree. Orchot Rabbenu (vol 2 pg 6) records the Steipler and Chazon Ish’s practice to check sefarim in advance of the night of 14th. </ref> If one is going to check one may do so in advance and doesn’t have to wait until the night of the 14th.<ref>Orchot Rabbenu (vol 2 pg 6) regarding the practice of the Steipler and Chazon Ish. </ref>
#Benchers and Zemiros booklets of the rest of the year should not be used on [[Pesach]] but rather sold to a non-Jew with [[Mechirat Chametz]]. <ref>Halachos of [[Pesach]] (Rabbi Eider; pg 72) </ref>

===Pockets===

#One should check the pockets of clothing in which one sometimes puts Chametz.<ref>Mishna Brurah 433:47 </ref> Many permit checking the pockets before the night of the 14th.<ref>Piskei Teshuvot 433:7, Kaf HaChaim 433:89, Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein </ref>
#If one never put Chametz in the pocket, some say that one doesn’t have to check but others hold that one must check because Chametz may have been placed there inadvertently.<ref>Mishna Brurah 433:47 obligates checking even if one never put Chametz in there, however, S”A HaRav 433:43 and Kaf HaChaim 433:87 hold that one doesn’t need to check but it’s praiseworthy. </ref>

===Under Furniture===

#A person should check under the refrigerator, stove, couches, and all movable furniture.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 8)]</ref> Some say that one doesn't need to move a heavy oven or furniture which isn't regularly moved to get chametz behind or to the side of it if one's hand can't reach it as is. He can rely upon [[bitul chametz]].<ref>Rav Nissim Karelitz (Chut Shani Pesach 2:11) holds that doesn't have to check behind or to the side of a heavy furniture if he can't fit his hand in there to check without moving anything. He can rely on bitul. Rav Mordechai Eliyahu in Maamar Mordechai 1:18 seems to agree. He exempts cleaning the elbow pipe under the sink, chametz stuck under cement, or chametz stuck inside a mixer. Pitchei Teshuva 433:4 agrees.</ref>
#A crack or crevice very low to the ground, within 3 tefachim, doesn't need to be checked since a person doesn't usually use that area.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:4</ref> If a person has children he does need to check since they could easily put chametz there.<ref>Mishna Brurah 433:19</ref>

===On Top Of Furniture===

#A person should check on top of the furniture, ovens, and cabinets unless they have a slanted roof which would make it abnormal to store things there.<ref>Gemara Pesachim 8a, Shulchan Aruch O.C. 433:5, Mishna Brurah 433:20</ref>

===Inside Machines===

#Chametz which is stuck inside of a machine, for example a mixer, and can't be accessed unless dissembled by a professional doesn't need to be removed.<ref>Rav Nissim Karelitz in Chut Shani Pesach p. 67, Rav Chaim Kanievsky and Rav Elyashiv in Shoneh Halachot (Siman 433 fnt. 34 v. 3 p. 57), Rav Mordechai Eliyahu in Sh"t Maamar Mordechai 1:18, Eshel Avraham (Hilchot Pesach Lifshitz p. 13). Shoneh Halachot explained that Rav Karelitz exempted removing chametz if it would require a professional to open up, while Rav Elyashiv exempted even chametz stuck inside the mixer that wasn't normal to open even if it didn't require a professional. Rav Mordechai Gross in Kovetz Pesakim Uteshuvot Nissan p. 31 writes that chametz stuck inside a mixer that can't be completely removed needs to be taken apart or have chametz inside sold to a non-Jew.</ref>

===Roof===

#If a person uses his roof he needs to do bedikat chametz there. If it is a slanted roof and he doesn't use it it wouldn't require bedikat chametz.<ref>Mishna Brurah 433:23</ref>

===Renting or Selling the House to a Non-Jew===
See [[Selling Chametz]] for the main topic of selling chametz.

#If someone rents their house and sells the chametz in it to a non-Jew for Pesach, if he sells it on the 14th (standard sale of chametz) some say he isn't obligated to do bedikat chametz, while others hold he is obligated since it wasn't sold at the time of bedika.
# If he rents his house and sell the chametz in it on the 13th (early sale), he is certainly exempt from doing bedikat chametz.<ref>Mishna Brurah 436:31 quotes a major dispute between the Mekor Chaim and Binyan Olam. The Mekor Chaim thinks that the rooms which were only sold on the 14th are obligated in bediakt chametz since at the time of bedikat chametz they were in the hands of a Jew. Chayei Adam agrees. However, the Binyan Olam holds that they aren't obligated in bedikat chametz since they aren't going to be sold tomorrow. Chatom Sofer 131 agrees as long as one leaves out a room to do bedikat chametz on. Eshel Avraham agrees. He concludes that this is the minhag. Nonetheless, it is better to sell it on the 13th and then certainly it is exempt from bedikat chametz. Kaf HaChayim on Shulchan Arukh Orach Chayim 436:54:1 agrees with the Mishna Brurah that the minhag is like the Binyan Olam but it is better to sell on the 13th. Dirshu 436:24 cites the Chazon Ish (Chut Shani p. 107, Orchot Rabbenu 2:7) and Rav Shlomo Zalman Auerbach (Halichot Shlomo Dvar Halacha 5:6) who hold that the rooms sold on the 14th are exempt from bedikat chametz.</ref>
#Some say that one should specifically rent the rooms and not sell them in order that the rooms not become exempt in [[mezuzah]] over Pesach and then after Pesach the mezuzah's are invalid since they were exempt and then left up.<ref>Dirshu 436:19 cites the Rav Elyashiv (Ashrei Haish 3:51:36, Halichot Vahanhagot p. 15) as holding that if the rooms were sold to a non-Jew for the duration of Pesach then the rooms were exempt from mezuzah during Pesach and afterwards even though the mezuzah's are already there it is a problem. Mezuzah's need to be taken down and put back up, otherwise they were never put up properly since they were left hanging up from when they were previously exempt (''taseh vlo min ha'asuy'', trans. "do it and not have it done", Hebrew:תעשה ולא מן העשוי). To obviate this issue one should rent the rooms and not sell them.</ref>
#Some poskim question if it is proper to use these leniencies to exempt oneself from bedikat chametz altogether without a reason.<ref>Halichot Shlomo (v. 1, p. 101 fnt. 14) </ref>

===Office===

#One should do bedika in the place where one works. Some say that this should be at night using a candle after one does bedika at home relying on the bracha that one made for one's home.<ref>Halichot Shlomo (vol 1, 5:4), Teshuvot Vehanhagot 1:286, Mishna Halachot Haggadah p. 9 n. 21 </ref> Others say that that it doesn’t have to be done on the night of the 14th rather one should do it the last day one is there before the 14th of Nissan. Additionally, it doesn’t have to be done with a candle nor does one have to put out pieces of Chametz. No bracha is made on this bedika. <ref>Rabbi Sobolofsky at [http://www.yutorah.org/lectures/lecture.cfm/759810/Rabbi_Zvi_Sobolofsky/Pesach_Issues_in_the_Workplace yutorah.org] between minutes 2 and 4. Similarly, Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 8 and 11 said that one should do bedika on the night before one leaves the office before [[Pesach]]. Shaarei Yemey Hapesach (R' Yehuda Technezer 4:16) writes that if it is difficult to travel to one's office at night because it is far one can do bedika before the night of the 14th without a bracha.</ref>

===Car===

#It’s proper to check one’s car(s) for Chametz on the night of the 14th using a flashlight. Otherwise, one should check it during the day. No Bracha is required for performing bedika in a car.<ref>Yechave Daat 1:5 and Halichot Shlomo (vol 1, 5:5) write that one should check the cars on the night of the 14th and if not then it should be checked on the day. Rav Moshe Feinstein (cited by A Guide to Practical Halacha v. 5 p. 41 n. 2) agrees. Halichot Shlomo and Halachos of [[Pesach]] (pg 71) in name of Rav Moshe Feinstein hold that no Bracha is made on this Bedika. Yechave Daat 1:5 also agrees. </ref> This is true even of a car that will not be used on Pesach itself.<ref>Yechave Daat 1:5 </ref> Some say that one can check the car with a flashlight by day even initially.<ref>Nitai Gavriel 1:21:1 reasons that since one doesn't use a candle in a car since it is difficult to do so he may check it even during the day like the Eshel Avraham said about checking for chametz in pockets by day.</ref>
#Public bus companies or airplane companies that are Jewish must check for Chametz before Pesach.<ref>Yechave Daat 1:5 </ref>
#If one checked the car and it is clean before the night of the 14th some say that it doesn't need to be checked the night of the 14th.<ref>[https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 1-5)] explained that a car is considered a vessel and not a house and as long as it is cleaned before the night of the bedika it doesn't need to be checked that night.</ref>

===The Shul===

#A gabbai or other appointed individual should perform bedika in the Shul or Bet Midrash. Some say that one should make a Bracha on this bedika <ref>Mishna Brurah 433:10, Shulchan Aruch HaRav 433, Sh”t Teshuvot Vehanhagot 1:287 </ref>, and some say that one shouldn’t make a Bracha <ref>Sh”t Maharsham 5:49, Aruch HaShulchan 433:12 </ref> and it’s preferable to have the one doing the bedika to make a Bracha for bedika of his home and then do bedika in the Shul (without making an interruption not relevant to the bedika). <ref>Piskei Teshuvot 433:6 </ref>
##One doesn’t have to do [[Bitul Chametz]] after bedika of the Shul or Bet Midrash <ref>Mishna Brurah 433:43, Aruch HaShulchan 433:12 </ref> unless it belongs to an individual in which case one should do [[Bitul Chametz]].<ref>Halachos of [[Pesach]] (Rabbi Eider; pg 73) </ref>

==Eating or Working before bedika==

#A person shouldn’t start a job or start eating (a KeBeitzah of bread) from a half hour before [[Tzet HaKochavim]], until one has done bedika.<ref>Shulchan Aruch O.C. 431:2, Mishna Brurah 432:5-6, [https://www.torahanytime.com/#/lectures?v=106099 Rav Shmuel Fuerst (min 3)]. Gemara Pesachim 4a forbids learning once it is the time for bedika and the Ritva writes that if learning is forbidden, certainly other activities. Meor Yisrael Pesachim 4a shows that most rishonim think that the prohibition indeed only starts at Tzet Hakochavim, however, the Magen Avraham has a nuance that it begins from a half hour beforehand and one shouldn't veer from that ruling unless there is a great need. </ref> However, one may continue to eat fruit a half hour before [[Tzet HaKochavim]], but not after [[Tzet HaKochavim]].<ref>Mishna Brurah 432:6 </ref>
#A person shouldn’t start learning from [[Tzet HaKochavim]] until one has done bedika. Some add that one may not learn from a half hour before [[Tzet HaKochavim]] and some permit until [[Tzet HaKochavim]].<ref>Gemara Pesachim 4a, Mishna Brurah 431:7. Rav Ovadia Yosef in Meor Yisrael Pesachim 4a is lenient for learning within the half hour of Tzet until it is actually Tzet. </ref>
#If one began to learn, work, or eat during the day and continued into the night, according to Sephardim one doesn’t have to stop to do bedika, and according to Ashkenazim one must stop at [[Tzet HaKochavim]] in order to perform bedika.<ref>Shulchan Aruch and Rama 431:2, Mishna Brurah 431:12 </ref>
#Even someone who is doing bedika the night before he leaves shouldn't eat or do activities beforehand after nightfall.<ref>Pri Megadim E”A 436:1 writes that one who does Bedika the night before leaving his house, shouldn’t eat, work, or learn just like one who performs Bedika on the 14th. Kaf HaChaim Orach Chaim 436:7 and Nitei Gavriel 28:4 agree.</ref>

==Candle==

#One should check using a single wax candle and not a torch (or even two candles together).<ref>Shulchan Aruch and Rama O.C. 433:2, Mishna Brurah 431:3 </ref>
#If one is unable to use a candle, one should use a flashlight.<ref>Halichot Shlomo (vol 1, 5:11), Haarot of Rav Elyashiv Pesachim 8a, Piskei Teshuvot 431:2. However, Chut Shani (Pesach p. 59) writes that one may not use a flashlight for bedikat chametz.</ref> Some say that one can fulfill the obligation with a flashlight, but the minhag is to use a candle or to begin with a candle.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein that the flashlight suffices. Yechave Daat 1:4 completely allows using a candle for bedikat chametz. His reasoning is that an electric bulb isn't considered a torch like the Tzitz Eliezer 1:20:11 suggested since it is all a connected unit. Additionally, when people use flashlights they're not afraid that it will start a fire as long as they're careful. Lastly, the filament that is red hot is considered a fire and since the glass is very clear a person can see the candle through the glass. He just concludes that the minhag is to use a candle.</ref> One should recite a bracha when doing bedikat chametz with a flashlight.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Aharon Kotler and Rav Moshe Feinstein, Rav Ovadia (Yechave Daat 1:4), Rav Shlomo Zalman (Halichot Shlomo vol 1, 5:11), Rav Elyashiv (Haarot on Pesachim 8a), Piskei Teshuvot 431:2, and Guidelines (Rabbi Jaegar). See Or Letzion 7.8 who says that no bracha is recited when doing bedika with a flashlight.</ref>
#One doesn’t have to turn off the electric lights while performing the bedika. Furtherfore, some say that specifically one should turn on the lights because one can check better with the lights on.<ref>Halachos of [[Pesach]] (pg 86) quoting Rav Moshe Feinstein, A Guide to Practical Halacha v. 5 p. 42 n. 5 quoting Rav Moshe Feinstein, Minchat Asher responsa 3:31, Piskei Teshuvot 431:2 saying that such is the minhag, Mishna Halachot 15:92, Shalmei Moed p. 312 citing Rav Shlomo Zalman Auerbach, Halichot Shlomo p. 110 fnt. 57, Or Letzion 3:7:7, and Nitei Gavriel ([[Pesach]] v. 1, p. 112). Avnei Derech 13:100:2 cites numerous poskim who allow leaving on the lights during bedikat chametz including Hagadah Shel Pesach Hachazon Ish p. 19, Chut Shani (Pesach p. 59), Chazon Ovadia Pesach p. 40, Orchot Rabbenu (v. 2 p. 2 Pesach n. 6), Shevut Yitzchak Pesach p. 34, and Hilchot Chag Bchag 5:7 p. 78. Rav Shlomo Zalman (Halichot Shlomo) is cited as having turned on the lights. The only one who cites on the other side is that the Torat Hamoadim p. 433 writes that the Brisker Rav would turn off the lights for bedikat chametz. Also, Imrei Sofer (Halichot Vehanhagot 8:6 p. 53) writes that a person should turn off the electric lights when doing bedikat chametz and this was the minhag of the Hitorerut Teshuva (Minhagei Raboteynu 3:4). [https://www.torahanytime.com/#/lectures?v=144287 Rav Yitzchak Yosef (Motzei Shabbat Parshat Vayakel Pekudei 5781 min 10)] said that Rav Tzvi Pesach Frank and Rav Chaim Pinchas Sheinburg would turn off the lights before doing the bedika, but most others like Rav Moshe Feinstein, Rav Elyashiv, and Rav Ovadia did not turn off the lights.</ref>
#See also [[Hebrew sources for using a flashlight for Bedikat Chametz|Hebrew sources for using a flashlight for bedikat Chametz]]

==If One Didn’t Do Bedika==

#If one didn’t do bedika at night one should do so during the day before the sixth hour (halachic hours) and if one forgot to do it before the sixth hour one should still do it on Erev [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:5 </ref> One can only do [[Bitul Chametz]] after the bedika until the sixth hour of Erev [[Pesach]]. <ref>Mishna Brurah 435:1 </ref>
#If one didn’t do it before [[Pesach]], do it on [[Pesach]] unless one did [[Bitul Chametz]] before [[Pesach]] in which case one shouldn’t do bedika on [[Pesach]] with a Bracha.<ref>S”A 435:1, Mishna Brurah 435:3,5 </ref>
#If one didn’t do bedika during [[Pesach]], do it after [[Pesach]] without a Bracha.<ref>Shulchan Aruch O.C. 435:1 </ref>
#Any bedika not at the appropriate time should be done with a candle. <ref>Mishna Brurah 435:4 </ref>

==If One Finds Chametz==

#If one finds Chametz on [[Yom Tov]] one shouldn’t burn it but rather cover it and then burn it after [[Yom Tov]].<ref>Shulchan Aruch O.C. 446:1 </ref> some say that nowadays one should have a non-Jew flush it down the toilet. <ref>Piskei Teshuvot 446:2 </ref>
#If one finds Chametz on [[Chol HaMoed]] one should burn it but not make a Bracha if one either did [[Bitul Chametz]] or selling of Chametz to a non-Jew before [[Pesach]].<ref>Piskei Teshuvot 446:1 </ref>
#Some say that if one sold one’s Chametz before [[Pesach]] and then one finds Chametz on [[Pesach]], one should store it away with the other Chametz that’s sold to the non-Jew and not burn it.<ref>Mikrei Kodesh 1:74, Piskei Teshuvot 446:1 </ref>

==Performing a Cursory Bedika==
#Nowadays, when people clean the house of Chametz in advance, it’s enough to quickly double check to see if that area was cleaned from Chametz and if it wasn’t to remove the Chametz.<ref>Halichot Shlomo (vol 1, 5:1), Piskei Teshuvot 433:8, Or Yisrael (vol 35, pg 100-102, article by Rav Shlomo Wolfson) </ref> However, others disagree and hold that even if one cleaned the house well it is necessary to do a serious and thorough bedika. One is strict will be blessed.<ref>Chazon Ovadia p. 36 quotes Mahari Shapira who writes that nowadays when people clean very well for pesach in advance it is sufficient to do a cursory check for bedikat chametz. Machzik Bracha 433:6 and Shaarei Teshuva 433:11 quote this. Chazon Ovadia, however, quotes Mikrei Kodesh who disagrees and adds that Shulchan Aruch O.C. 433:11 implies this as well. Chazon Ovadia concludes that one who is strict will be blessed.</ref>
#A person doesn’t have to make themselves crazy, one just to be reasonable not to overwork oneself so that one can enjoy [[the Seder]]. <ref>Rav Schachter on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 19:30 and 21 </ref> It’s a judgment call and one should do a peripheral check (not too peripheral).<ref>Rav Yisrael Belsky on [https://oukosher.org/passover/webcast/pre-pesach/ou-kosher-pre-pesach-webcast-5771-2011/ OU Pre-Pesach Webcast 5771] between minutes 24 and 25. See Haggadah of the Roshei Yeshiva (pg 13) which records the minhag of Rav Moshe to perform a bedika in his small apartment for longer than an hour. This bedika doesn't need to be done as if no cleaning was done, but is required anyway. This is the opinion of Sha’arei Teshuvah 433:2, Daat Torah 433:2, Chochmat Shelomo 433:11, Rav Shlomo Zalman Auerbach quoted in Mevakshei Torah Ohr Efrayim page 532), Kinyan Torah 2:122.</ref>
# Even if a person works really hard to check every crevice of the house for chametz, as is necessary in a house with little kids, he should know that according to his effort he is rewarded.<ref>Chazon Ovadia p. 36. [https://www.hebrewbooks.org/pdfpager.aspx?req=58135&st=&pgnum=45 Maaseh Rav 178] records Gra's practice to do a thorough bedikat chametz for a very long time.</ref>

==Scattering Ten Pieces of Chametz==

#The minhag is to scatter ten<ref>Mishna Brurah 432:13 quotes that Arizal held that specifically ten pieces should be scattered before bedika. [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:4)] quotes this as well.</ref> pieces of Chametz to be found during the bedika.<ref>Rama O.C. 432:2, Mishna Brurah 432:13, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:1)]. Rama (432:2) quotes one opinion who says that the minhag to leave pieces of bread around the house is to ensure that one finds chametz to prevent a berakhah of biur chametz being said in vain. However, the Rama concludes, that it is not necessary since one’s intent in the berakhah is to destroy the chametz that one finds. Taz (432:4) discourages this minhag because one may misplace one of the placed pieces. On the other hand, Rabbi Yaakov Reischer in Chok Yaakov (432:13) defends the minhag and argues that putting out pieces encourages one to do a thorough check and not abandon the job if chametz is not found immediately. </ref>
# Nowadays, when people clean the house of Chametz in advance, some poskim maintain that it is an absolute obligation to put out pieces of chametz, while others hold it is still just a minhag.<ref>Shaar HaTziyun 432:12 quotes the Emek Halacha who maintains that nowadays when people clean the house in advance one must put out these 10 pieces of Chametz so that the Bracha on Bedika isn’t a Bracha Levatala. Rav Ovadia Yosef (Chazon Ovadia Pesach p. 36, Yabia Omer 9:88:12, 9:92:2, Yachava Daat 5:31) and [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=78 Nitai Gavriel (v. 1 8:2)] agree with the Emek Halacha. However, Halichot Shlomo 5:12 argues that one can still make the Bracha without putting out these pieces because the Bedika includes checking that the areas have been cleaned properly, nonetheless it’s still the minhag to do so. </ref>
#These pieces should be hard Chametz that doesn’t cause crumbs and it should be placed in an area that’s protected from children or mice.<ref>Mishna Brurah 432:12 </ref> Additionally, it may be advisable to wrap it so that it doesn’t make crumbs.<ref>Halachos of Pesach (pg 80) </ref>
#One should be careful not to lose any of the pieces.<ref>Mishna Brurah 432:13 </ref>Therefore, it is a wise practice to write down where the pieces were hidden so that they're not accidentally forgotten.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:8)]</ref>
#Each of the pieces of chametz should be less than a kezayit so that in case one is lost there will be no question that bitul chametz suffices to nullify it.<ref>Chazon Ovadia p. 36, [https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=80 Nitai Gavriel (v. 1 8:7)]</ref>
# The minhag is that some family member hides the pieces and someone else finds them. If he is doing bedika by himself he should nonetheless hide the pieces and find them himself.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=46447&pgnum=79 Nitai Gavriel (v. 1 8:5)]. He writes that this was the practice of the Steipler.</ref>

==If one found Chametz after the Bedika==

#If one found Chametz after the bedika one doesn’t have to recheck the house. <ref>Mishna Brurah 438:4, Halichot Shlomo 5:22 </ref>

==If one did bedika before the night of the 14th==

#If one did bedika during the day of the 13th to the light of a candle one should do bedika the night of the 14th without a Bracha. <ref>Mishna Brurah 433:1 </ref>
#If one did bedika during the night of the 13th to the light of a candle, one doesn’t have to do bedika on the 14th at night if one was careful not to bring Chametz there and if one wants to do bedika it should be done without a Bracha. <ref>Mishna Brurah 433:1 </ref>

==Links==

*[http://www.hebrewbooks.org/54541 Yalkut Yosef Hilchot Pesach vol. 1 (Hebrew, 5775)]
*[http://www.yutorah.org/lectures/lecture.cfm/854906/rabbi-daniel-stein/bedikas-chametz-crumbs,-cleaning-early,-and-going-away/ bedikas Chametz - Crumbs, cleaning early, and-going-away] by Rabbi Daniel Stein
*[http://www.aish.com/h/pes/l/48969586.html The Search for Chametz] on Aish.com

==Sources==
<references />
[[Category:Pesach]]
[[Category:Holidays]]
{{Pesach}}

Etrog

2026-03-24T18:22:39Z

YitzchakSultan1: /* Etrog without Pitom */

==General laws==
[[Image:EtrogChotam.png|200px|right]]
# It is important to buy an etrog that has a reliable hechsher (certification that it is not grafted) in order to be sure that is not grafted.<ref>The Rama (Responsa 226) writes that an etrog that is the product of an etrog tree grafted with a lemon tree is invalid because it no longer qualifies as an etrog. The Levush (649:4) writes likewise but for a different reason. He asserts that a grafted etrog is invalid since it was created in violation of kilayim (grafting trees of different species) even if a non-Jew did it. The Shevut Yaakov (1:36) disagrees with the Levush’s reasoning, since we hold that non-Jews are not obligated in the laws of kilayim. The Shevut Yaakov quotes a story in which the Shach permitted making a bracha upon a grafted etrog, but he adds that the Shach later retracted. In sum, almost all poskim consider a grafted etrog to be invalid, including the Magen Avraham (648:23), Taz (648:3), and Chazon Ovadia (p. 223). Rabbi Zvi Sobolofsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]” min. 3) advised getting an etrog with a reliable hechsher in order to make sure that it is not grafted. </ref>
# An etrog must be at least the size of an egg.<ref> See Mishna ([[Sukkah]] 34b), Rambam (7:8), and Shulchan Aruch (648:22). </ref> If the etrog is longer than an egg but not as wide as an egg, but its total volume is more than that of an egg, it is still kosher.<ref> Chazon Ovadia [[Sukkot]] pg. 275, Yalkut Yosef Moadim pg. 154 </ref>
# If the pitom falls off or the stem on the bottom of the etrog is completely removed, the etrog is invalid.<ref> The Mishna (34b) establishes that if the pitom fell off an etrog, the etrog is invalid, but if the oketz fell off, it is valid. The Gemara (35b) explains that the pitom is the rod-like protrusion (“buchanto”). Rashi (s.v. Tani) cites a dispute between his teachers about how to explain what the pitom and oketz are. Rabbeinu Yaakov explained pitom as the protrusion on top of the etrog and the oketz as the thick stem on the bottom. Rabbeinu Yitzchak, however, explained that oketz refers to the outer part of the thick stem on the bottom, while pitom refers to the inner part of that stem, meaning that the etrog would be invalid only if the stem on the bottom is totally removed, even the part that penetrates the etrog. Rashi sides with Rabbeinu Yaakov.
* The Rabbeinu Chananeil (36a) explains that the Gemara was not explaining the Mishna at all but rather adding another potential disqualification. According to his view, the pitom is on the top of the etrog and “buchanto” is on bottom. He adds that the oketz is the outer part of the stem on bottom, and if that is removed, the etrog remains valid. The Rif (17b) and Rambam (8:7) agree. The Rosh (3:16) writes that the minhag was to follow Rabbeinu Chananeil. Shulchan Aruch (648:7-8) concurs. Mishna Brurah (648:31) writes that if the bud on top of the pitom falls off, one should avoid using the etrog unless it is the nicest one available.
* The Rosh adds that if the etrog grew without a pitom in the first place, it is valid. Rama (648:7) codifies this. Mishna Brurah (648:32) explains that the reason an etrog without a pitom is invalid is either because its lacking or is not “haddar.” Accordingly, if an etrog grew that way initially, it is valid. </ref>
# Some poskim invalidate an etrog that has black dots found on its chotam, while others deem it valid.<ref>The Mishna (34b) explains that an etrog upon which there is a protruding growth (“chazazit”) that covers the majority of the etrog is invalid. The Gemara (35b) adds that if the growth is found in two or three separate places, it invalidates the etrog, since it appears “spotted.” Additionally, the Gemara states, if the growth is found on the chotam, it invalidates the etrog regardless of its size. The Rosh (3:20) writes that a discoloration of white or black has the same status as a growth. Therefore, the Tur and Shulchan Aruch (648:12) write that a discoloration of any size on the chotam would invalidate the etrog.
* What is the chotam? Rashi (35b s.v. Ubechotmo) explains that the line at which the etrog begins to slope inwards is the chotam. See Halachos of the Four Minim (p. 10) for a diagram. The Rosh explains that the Rif holds that the chotam is the entire slope up to its pitom. The Beit Yosef (648:12) writes that the minhag was to be strict for both Rashi and the Rif. The Beiur Halacha (648 s.v. Mimakom) explains that the Rif, and by implication Shulchan Aruch, agree that the pitom itself is included in the chotam.
* The Pituchei Arbaat HaMinim (p. 266-7) discusses black dots that are caused by bug sprays that farmers use. He suggests two reasons to be lenient. First, he argues (based on the Terumat Hadeshen responsa 99) that since these black dots are part of the normal appearance of the etrog, they do not present a problem. Furthermore, the black dots are external to the etrog. Nonetheless, he concludes that one should be strict unless the dot can be removed. Similarly, Rav Dovid Miller (“Hilchot Arba Minim”) and Halachos of the Four Species (p. 22) say that a black dot on the upper part of the etrog invalidates it.
* Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the Chaim Ubracha (p. 33 note 87), who says that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully. </ref>
# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>
# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52, Rabbi Ido Elba (v. 71 p. 120). Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim. However, Rabbi Eytan Wexler (Otzar Hayirchon v. 70 pp. 246-259) argues that light green is pasul. Rabbi Ido Elba (v. 71 p. 84) defends the position that light green is valid. He quotes there Rabbi Chagi Kirshenbaum (expert etrog seller) who said that all etrogim will turn yellow unless it was dark green that is close to the color black, in which case it won't turn yellow, at least partially. </ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b. Rabbi Alba (Yirchon Haotzar v. 71 p. 100) quotes the Sadeh Lderech (6:5 inyan etrog) as also holding that green is a pasul of hadar. Chazon Ish 148:3 tries to dispute the Mishkenot Yakov but at the end accepts that the Ritva and Ran could be a proof to the Mishkenot Yakov. Possibly a difference between the two is that according to Mishkenot Yakov a spot of dark green on the chotam is invalid, but according to Chazon Ish seemingly this isn't an issue.</ref> It is possible to turn most etrogim to yellow by leaving them with apples but care should be taken when doing this.<ref>It is possible to ripen most etrogim to make them turn yellow. Rabbi Elba (Otzar Yirchon v. 71 p. 108) quotes Moadim Uzmanim and Rabbi Mordechai Eliyahu as advising not to put the etrogim in with the apples until 4 days after it was picked, leave the etrog in a closed container with the apples for no more than 24 hours, and the apples shouldn't be left next to the stem of the etrog. </ref>
# See note for a list of other ideal qualities. Besides for the qualities that Chazal specified, the niceness of an etrog includes its subjective beauty.<ref> Bumpy: Rama (Responsa 126) writes that the differences between a grafted etrog and a real etrog include: 1)A real one is bumpy, while a grafted one is smooth. 2)A real one has an indented oketz, while a grafted one has an oketz that protrudes. 3)A real one has a thick peel with very little juice, while a grafted one has a thin peel and a lot of juice. The Tiferet Yisrael (Mishnayot Sukka 3:6) says that a person ideally should look for an etrog that is very bumpy and has an indented oketz. Nitei Gavriel (p. 140) as well as [[Kashrut]] Arbaat Haminim (p. 8) codify this view.
* Ball-like: The Gemara (36a) says that an etrog that is round like a ball is invalid. This is quoted by Tur and Shulchan Aruch (648:18). Mishna Brurah (648:59) explains that a round etrog is invalid since it is not a normal shape of an etrog. Beiur Halacha (648:18) elaborates that it is not necessary to be stringent for the opinion of Tosfot that a cylindrical etrog is invalid, since most authorities disagree. Kaf Hachaim (648:113), however, says that ideally, one should accommodate this view of Tosfot. Chazon Ovadia p. 279 cites the Mata Yerushalayim who permits a ball-like etrog if it has a pitom and oketz and disagrees because the poskim didn't mention this distinction. Interestingly, the Radvaz (1423, 5:50) writes that the Rambam doesn't quote the halacha of a ball-like etrog since it doesn't occur naturally. If it was crafted with a shaped bottle it is invalid in any event.
* Tower-like: Tiferet Yisrael (Yachin [[Sukkah]] 3:6) writes that ideally, the etrog should be like a tower, meaning thick at the bottom and thin on top. Nitei Gavriel (p. 140) and Arbaat Haminim Lamedharim (p. 252) agree.
* Symmetrical: Tiferet Yisrael (Yachin Sukkah 3:6) writes that ideally, the pitom should be lined up with the oketz. [[Kashrut]] Arbaat Haminim (p. 8) agrees. Arbaat Haminim Lamehadrin (p. 177) cites Rav Nissim Karelitz, who says that this criterion is met if the pitom and oketz are approximately lined up. Chazon Ovadia p. 279 cites the Ramban's comments to the Raavad's Hilchot Lulav that the invalidation of a bent lulav doesn't apply to a etrog; therefore, a bent etrog is valid.
* Aesthetic beauty: Chazon Ovadia (p. 278) quotes the Maamar Mordechai, who asserts that besides for the properties that Chazal specified, the beauty of an etrog depends on the subjective view of the individual. Accordingly, Rabbi Mordechai Willig (quoted by Rabbi Eliakim Koenigsberg [http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 44-6) would ask his wife to pick the nicest-looking etrog from amongst the valid etrogim.</ref>
===Placing the Etrog in Wool===
# Some hold that it is permitted to place an etrog on top of a tallit even if they will make the tallit smell nice if one doesn’t intend for that result, while others hold it is forbidden. However, putting the etrog back into the wool it was in before hand is permitted since that wool already smelled nice.<ref>The Maharil (Etrog no. 15) held that it is forbidden to place an etrog on top of a clothing on Yom Tov since it will create a nice smell in the clothing which is molid. He explained though that it is permitted to put the etrog back into a cloth or wool that it was sitting in before Yom Tov since it already smelled nice beforehand. The Magen Avraham 511:11, Mishna Brurah 511:26, and Aruch Hashulchan 511:12 quote the second halacha. The Maharshal (Yam Shel Shlomo Beitzah 2:34) argues that there's no prohibition of molid in clothing if one's intention isn't to create the smell. A pesik reisha is only forbidden for a melacha but not for molid. The Ginat Veradim OC 3:16 agrees. Yabia Omer 4:34:30 quotes many who are lenient and Yalkut Yosef (Shabbat v. 3, Molid no. 3) holds that way. However, the Magen Avraham 658:2 agrees with the Maharil that it is forbidden if it is unintentional. Mishna Brurah 658:7 agrees with the Magen Avraham unless it is an extenuating circumstance.</ref>

==Grafted Etrog==
# A grafted Etrog is pasul whether it was grafted with lemon, promerance, or any other fruit. <Ref>The overwhelming consensus of Achronim hold that a grafted Etrog is unfit all days of [[Sukkot]] and one may not make a Bracha on it. These Achronim include Magen Avraham 648:23, Taz 648:3, S”A HaRav 648:31, Mishna Brurah 648:65, Chazon Ovadyah [[Sukkot]] (pg 223).</ref>
# The signs given by the Achronim to distinguish a grafted etrog from a real one are not to be relied upon nowadays when it’s possible to graft an etrog and make it look very much like an etrog. <Ref> The Sh”t Rama 126 brings 3 signs that distinguish a real etrog from a grafted one: 1) The real etrog have many small bumps while grafted ones are smooth, 2)the real etrog has a stem (o’ketz; opposite the pitom) that’s indented, while grafted ones have stems that protrude from the fruit, and 3) the peel of an etrog is very thick and the fleshy-fruit part is small and dry, while grafted ones have a thin peel with a large and juicy flesh part. However, the Sh”t Chatom Sofer 207 questions the reliability of the signs. So writes the Sh”t Shenot Chaim 270, Mishna Brurah 648:65, Chazon Ovadyah [[Sukkot]] (pg 223). Nonetheless, Mishna Brurah 648:65 writes that one may rely on the signs for using the etrog on the second day. </ref>
# Rather one should not buy an Etrog except from a trustworthy seller and can testify that the Etrog isn’t grafted. <Ref>Mishna Brurah 648:65, Chazon Ovadyah [[Sukkot]] (pg 223) </ref>
# Even if the Etrog is only in doubt one may not make a Bracha on the Etrog. <Ref> Chazon Ovadyah [[Sukkot]] (pg 228-232), Sh”t Mishneh Halachot 6:117 </ref>
# If one has an etrog that’s safek if it’s grafted and an etrog that’s not as hadar (“beautiful”), one should make the Bracha on the true etrog first and after shaking the minim with it, one should take the one that’s a safek grafted. <Ref> The Achronim quote the story of when the Grach (Rav Chaim Soloveitchik) had an etrog that was safek grafted and one that’s surely non-grated but not as hadar. The made the Bracha on the safek grafted one so that he could fulfill his mitzvah with the more hadar etrog, rather than use the true etrog and once he fulfills the mitzvah he would no longer be able to fulfill the mitzvah of hadar. However, the Mikrei Kodesh ([[Sukkot]] 2:9) and Chazon Ovadyah [[Sukkot]] (pg 244) argue that shaking the safek kasher one first would be a safek [[hefsek]] between the bracha and shaking on the true etrog and so one should take the true etrog first. </ref>
===From Israel, Morocco, and Chazon Ish===
#Many say that the etrogim from Eretz Yisrael have a good mesorah.<ref>Avnei Nezer CM 415 the Etrogim from Eretz Yisrael are the best because there were religious Jews living there the entire time of the exile, but because they’re difficult to get, we use Korfu. Taharat Haetrogim p. 298 cites this.</ref> However, some claim that the etrogim from Eretz Yisrael have no mesora since religious Jews didn’t live there for many years before and after the Ramban.<ref> Taharat Haetrogim p. 299 quoting Sod Yesharim p. 356, Horat Heter p. 5. He also cites a testimony from R’ Yakov of Karaz that the minhag Yerushalayim was to use Korfu etrogim.</ref> However, others uphold the mesora of the etrogim from Israel.<ref>Taharat Haetrogim p. 300 quoting Rav Meir Auerbach author of Imrei Binah (Nefesh Chaya OC 4). He also cites Rav Chaim Nissim Abulafia supporting those etrogim. </ref>
#Moroccan etrogim have a long tradition of being authentic.<ref>Rav Meir Mazuz (in a letter printed in Pri Etz Hadar), Hegid Mordchai 13, Yishrei Lev, Simchat Kohen 1:13-14 cited by Taharat Haetrogim p. 342. Among Ashkenazim those who supported the Moroccan etrogim include: Rav Shlomo Kluger (Yalkut Pri etz Hadar p. 34) and Rav Yakov Etlinger (Tochacha Megula and Bikurei Yakov end of 648) cited by Taharat Haetrogim p. 344 where he disapproved of the Korfu etrogim in favor of the Moroccan etrogim. Aruch Hashulchan 648:28 writes that we can’t rely on the simanim since some of the Korfu etrogim have the simanim and many hold that they are grafted by those from Israel and Morocco don’t all have simanim. Brisker Rav (cited by Taharat Haetrogim p. 349) tried to get Moroccan etrogim. The Satmer Rav (cited by Tahraat Haetrogim p. 350) supported Moroccan etrogim. </ref>
#Chazon Ish etrogim are from trees of Shechem. Rev Chaim Braverman with the support of Rav Yehoshua Leib Diskin authenticated the trees in Shechem as authentic etrog trees. Years later the Chazon Ish went to Shechem and picked one that he felt looked authentic. Afterwards he distributed the seeds and one successfully grew in the yard of Rav Michel Yehuda Lefkowitz.<ref>[https://mishpacha.com/the-one-true-esrog/ Mishpacha Magazine]</ref>

==A Dry Etrog==
# An Etrog which is so dry that it doesn't have any moisture is invalid. <Ref>S”A 648:1 writes that a dry Etrog which has no moisture is invalid.</ref>
# It is possible to check if an Etrog is invalid by piercing it with a needle with a string attached and if there's moisture on the string the Etrog is not considered dry. In order that this procedure not make the Etrog invalid because of a hole, one should pierce the thick part of the Etrog without piercing the Etrog completely through and through, others suggest that one should pierce it along the length of the Etrog.<ref> The S”A 648:1 writes that one could check whether an Etrog is considered dry by piercing it with a needle that has a string attached and if the string comes out moist the Etrog is considered moist. The Mishna Brurah 648:3 quotes a dispute regarding how to do this procedure without invalidating the Etrog by having a hole in it. Some say that one should make a hole in the thick part of the Etrog so that its not a hole through and through. Others say that one should make a hole along the length of the Etrog, along the Uketz-Chotam axis. </ref>
# An Etrog from the previous [[Sukkot]] is considered a dry Etrog which is invalid. Some say, however, that if an Etrog from a previous year was left closed in a moist and cool area it is possible to be moist and valid for the mitzvah.<ref> The Rama 648:1 writes that an Etrog from a previous Etrog is invalid as an dry Etrog. Mishna Brurah (Shaar HaTziyun 648:8) quotes the Raavad who holds that there's no time limit for an Etrog, rather it all depends on the moisture of the Etrog. He quotes the Bikkurei Yacov who saw an Etrog from a previous year which was moist since it was kept in a closed, moist, and cool place.</ref>
==A Punctured Etrog==
[[Image:EtrogCrosssection.png|250px|right]]
# A hole of any size invalidates the etrog. Many poskim hold that it is not an issue if only a piece of the outermost peel is removed, while some say that it is acceptable even if a piece of the thin yellow peel is removed.<ref> The Mishna (34b), according to Rashi, states that an etrog that is punctured and lacking even a little bit is invalid. If, however, it is punctured but not lacking, it remains valid. The Gemara (36a) limits the leniency of the Mishna to where the hole does not penetrate all the way through the etrog and the hole is not the size of an issar coin. The Rosh (3:18) agrees with Rashi. Rabbeinu Chananeil, though, maintains that the Gemara’s limitation was regarding the stringency of the Mishna. Thus, in his view, the Gemara means that an etrog that is punctured and lacking is invalid only if the hole goes all the way through or is at least the size of an issar coin.
* The Rambam (8:7, as understood by the Beit Yosef 648:2) explains the Mishna as meaning if an etrog is punctured or lacking it is invalid, unlike Rashi. For all practical purposes, though, the Rambam agrees with Rashi, because he explains the Gemara as referring to the first case, like Rabbeinu Chananeil, thus limiting the stringency of the Mishna to where the hole goes all the way through or is the size of an issar coin. Though the Rif (17b) is not clear, the Beit Yosef suggests that he agrees with the Rambam.
* The Gemara (35b), according to the explanation of the Rabbeinu Chananeil and Rosh (3:17), establishes that an etrog that is peeled in its majority is invalid, while an etrog that has only a minority peeled is valid. The Ran (17a s.v. Niklaf) explains that the Gemara is discussing a case where the outermost peel (which is thin like frost) is removed. If, however, the thin yellow peel is removed, the etrog would be invalid, as it is an etrog that is lacking. The Rambam (8:7, as understood by the Bach) agrees that it is valid only if none of the thin yellow peel was removed. The Rashba (Responsa 1:58), however, says that it is invalid only if part of the thick white section is removed (see the Machon Yerushalayim edition of the Tur 648 note 13). Chazon Ovadia p. 269 adopts the Rashba's view.
* The Bach concludes that the view of the Ran should be normative. Shaar Hatziyun (648:27) elaborates upon the Bach (see also Beiur Halacha 645:2). The Chazon Ish (147:1), however, claims that there never was a dispute and everyone really subscribes to the view of the Rashba. See Mishna Brurah (648:26), who discusses the status of an etrog if the area where the outermost peel was removed became discolored.
* The Terumat Hadeshen (Responsa 99) writes that if a hole was made while the etrog was growing but the flesh and peel subsequently grew over it, it is valid. Rama (648:2) agrees. Chazon Ovadia p. 269 cites the Rashash Sukkah 36a who permits a hole that isn't noticeable.</ref>
# An Etrog which is punctured through and through is invalid. Some say that it is valid as long as no part of the flesh of the Etrog is lacking. Only in extenuating circumstances may one rely on the second opinion.<ref>S”A 648:2 writes that an Etrog which is punctured completely is invalid, however, some say that it is valid as long as it isn't lacking. Mishna Brurah 648:9 writes that we hold like the second opinion in extenuating circumstances. </ref>
# An Etrog which is punctured up until the inner chamber where the seeds are but doesn't go through completely, some say it is invalid and others argue.<ref>S”A 648:3. Mishna Brurah 648:23 writes that one should be strict not to use an Etrog which is punctured up until the inner chamber, unless it isn't possible to find another Etrog, in which case one may be lenient especially if the Etrog isn't lacking.</ref>
# If any of the flesh of the Etrog is lacking, it is invalid. Others, however, say that an Etrog which is lacking is only invalid if it is punctured completely and is lacking, or it is lacking at least the area of an Isur (a coin at the time of the gemara). In extenuating circumstances one may rely upon the second opinion.<ref>Shulchan Aruch O.C. 648:2. The Rama rules that in extenuating circumstances one may rely upon the second opinion. </ref> If the outermost peel, which acts like a thin ice-frosting on the Etrog, is lacking the Etrog is still valid.<ref>Beiur Halacha 648:2 s.v. VeIm, Chazon Ovadia p. 269 </ref>
# If the flesh of the Etrog deteriorated but the inner chamber in which the seeds are is intact, the Etrog is valid.<ref>Shulchan Aruch O.C. 648:4</ref>

==Etrog without Pitom==
# An etrog whose pitom falls off is not valid to be used for the mitzva of daled minim, see footnote.<ref> Mishna [[Sukkah]] 34b. For the following discussion see [http://en.wikipedia.org/wiki/File:Etrog_diagram.jpg Diagram of Etrog].

* Rashi quotes Ri Bar Yakar who holds that if the pitom on top of the etrog falls off it is invalid. However, the Rabbi Yitzchak Halevi argued that this is valid and the Mishna was discussing if the stem on the bottom of the etrog fell off.

* Rabbenu Tam also holds that if the pitom fell off it is invalid. However, Ramban (Hilchot Lulav) argues that if the pitom falls off it is valid and pitom in the Mishna is describing the bottom of the etrog.

* Rav Hai Goan (Otzar Hageonim Teshuvot Sukka 34b), Rabbenu Chananel (35b-36a), Rif (17b), Rambam (Hilchot Lulav 8:7), and Rosh (Sukka 3:16) hold that if the pitom falls off it is invalid. The halacha is that if the pitom falls off it is invalid as codified by Shulchan Aruch and Rama O.C. 648:7.

Shulchan Aruch Orach Chaim 648:7 rules like the Rabbeinu Tam Tosafot [[Sukkah]] 35a and Rambam Hilchot [[Lulav]] 8:7 that as long as the dad is intact, the etrog is still valid. However, the Rif [[Sukkah]] 17b according to the Ran (ibid. s.v. "Gemara") says that if the shoshanta falls off, the etrog is invalid. Rama 638:7 says that one should preferably be stringent and follow the opinion of the Rif, that if the shoshanta falls off the etrog is invalid. However, Mishna Brurah 648:31 explains that the Rama only refers to a case where one has a choice of purchasing two equivalent etrogim, but one has a broken shoshanta but if the etrog with the broken shoshanta is a nicer etrog, one should purchase that one. The Levush 648:8 disagrees and says that the etrog is invalidated if any part of the dad breaks off. Mishna Brurah 648:30 quotes the opinions of Taz 648:11 that the etrog is invalidated only if the entire dad is broken off and the Magen Avraham 648:9 that if any part of the dad remains protruding from the etrog it is still valid, but does not rule conclusively on the matter. Rashi [[Sukkah]] 35b "Nitla" quotes an opinion that the pitom refers to the bottom of the etrog and therefore if what we usually call the oketz falls off the etrog would be invalid. </ref>
## If just the shoshanta fell off it is valid and a bracha may be recited upon such an etrog.<ref>Shulchan Aruch and Rama 648:7, Levush 648:8, Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Aruch Hashulchan 648:24, Biur Halacha 648:7 s.v. miyhu. Ran 17b understands that Rif would invalidate an etrog even if just the shoshanta fell off, however, Bet Yosef argues with the Ran and holds that it is valid if just the shoshanta fell off. Accordingly, the Rif is inline with the opinion of Rambam 8:7 that it is only invalid if the stem together with the shoshanta falls off, as the Maggid Mishna writes. Biur Halacha notes that according to the Rabbenu Chananel 35b who indicates like the view of Rambam, is a proof that Bet Yosef is correct in understanding the Rif, since Rif is often like the opinion of Rabbenu Chananel. </ref> If possible a person should get an etrog with a shoshanta intact.<ref>Rama 648:7. Taz 648:12 writes that if a person has a choice between an etrog with a shoshanta and isn't so mehudar (beautiful) or one without a shoshanta but is mehudar, he should pick the more mehudar one. Shulchan Aruch Harav 648:17, Aruch Hashulchan 648:26, and Mishna Brurah 648:31 agree.</ref>
## If part of the stem of the shoshanta fell off, it is valid according to most poskim,<ref>Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref> but some poskim are strict and invalidate such an etrog.<ref>Bet Yosef 648:7 s.v. ktav, Levush 648:8</ref>
## If the stem completely fell off to the point that it is flush with the skin of the etrog it is kosher according to some poskim,<ref>Taz 648:11 and Mishna Brurah 648:29</ref> while others hold it is invalid.<ref>Bet Yosef (648:7 s.v. ktav), Levush 648:8, Magen Avraham 648:9, Shulchan Aruch Harav 648:17</ref>
## If the stem fell off and left a hole in the etrog, so that there is a cavity in the skin of the etrog on top, it is invalid.<ref>Taz 648:11, Magen Avraham 648:9, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref>
# If an etrog grew without a pitom it is completely kosher.<ref> Rosh [[Sukkah]] 3:16, Rabbenu Yerucham (Toldot Adam Vchavah 8:3), Ramban (Hilchot Lulav), Orchot Chaim, Raavad, Ritva, Rama OC 648:7, Mabit 3:49, Radvaz 4:1182, Shulchan Aruch Harav 648:17, Mishna Brurah 648:32. Mishna Brurah 648:32 explains that since it grew without the pitom, it isn't in the category of lacking hadar or incomplete. </ref>
## Some poskim hold that this only applies if the etrog without a pitom completely and from the very beginning never had one, but if it had one and it fell off while it was growing it is invalid.<ref>Rabbi Meir Brandsdorfer ([https://www.hebrewbooks.org/pdfpager.aspx?req=21532&pgnum=69 Kaneh Bosem 2:28])</ref> However, most poskim disagree and hold that this is too is valid since that's the natural way for it to grow and fall off in the process of growing.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 191, 10:18), Shevet Halevi 1:177, Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148). Rav Auerbach holds that this is completely valid and has no questions about it at all. However, Shevet Halevi is hesitant and only writes that it is valid in order to justify the minhag of those who buy such etrogim. [https://www.yutorah.org/lectures/details?shiurID=1170600 Rabbi Willig (Sukka Shiur 80, min 49)] said that he tries to get a pitom-less etrog. </ref>
## Practically, today the etrogim we have without a pitom (pitom-less etrogim) are ones that had a pitom while it was small and fell off while it was growing and none actually grow without any pitom at all.<ref>Dr. Shomron ([https://en.toraland.org.il/beit-midrash/articles/around-the-jewish-year/sukkot/sukkot-the-etrogs-pitom/ Machon Torat Haaretz])</ref>
# Nonetheless, all poskim agree that ideally a person should not buy an etrog with no pitom.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 192 fnt 70), Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148) in the name of the Chazon Ish</ref>
# According to some poskim, this invalidation only applies for the first day of [[sukkot|Sukkot]] since that is the only time that the mitzvah is from the Torah.<ref> Rama 649:5. Tosafot [[Sukkah]] 29b "Bainan" writes that an incomplete etrog is valid from the second day onward but an etrog which lacks hadar is invalid throughout [[Sukkot]]. Rambam Hilchot [[Lulav]] 8:9 disagrees saying that an etrog that lacks even hadar is valid from the second day onward. Shulchan Aruch Orach Chaim 649:5 rules like the Rambam but the Rama there rules like Tosafot. Therefore, according to Shulchan Aruch an etrog which lost its pitom is kosher after the first day. However, according to the Rama it would be a problem if it's a problem of hadar. Rabbeinu Yerucham Sefer Adam 8:3 says that an etrog whose pitom broke is similar to an incomplete etrog and is valid starting on the second day. However, Rav Avraham of Prague cited in Darkei Moshe 649:5 says that an etrog whose pitom broke lacks hadar and is therefore invalid throughout [[Sukkot]]. Levush 648:8 also writes that it is invalid because of hadar. Rama rules like Rabbeinu Yerucham, and therefore according to him it would be mutar to use an etrog with a broken pitom after the first day. However, the Magen Avraham 649:17 rules like the Rav Avraham of Prague since the [[Maggid]] Mishneh Hilchot [[Lulav]] 8:7 rules that way and therefore an etrog with a broken pitom would be invalid even after the first day. (Maggid Mishna holds that a stem that falls off of the bottom of the etrog is only invalid because it is lacking, but if the pitom falls off it is invalid because it isn't hadar, beautiful.) Mishna Brurah 649:36 concludes based on the Elia Rabba 649:15 that even if Rav Avraham of Prague and the Magen Avraham are correct, you can rely on the aforementioned Rambam that lacking hadar is still permitted for after the first day, but he adds that one shouldn't recite a beracha on such an etrog unless it's something that would be permitted to recite a beracha on the first day as well. </ref>
==Trumot and Maaserot==
# [[Trumot and Maaserot]] must be taken off for the Etrog be to be used for the mitzvah, otherwise the Etrog is pasul for all seven days of [[Sukkot]].<Ref> Rambam (Hilchot Sukkat 8:9), Kolbo (Siman 72), Eliyah Rabba 649:4, Pri Megadim A”A 649:20, Bikkurei Yacov 649:29, S”A HaRav 649:15, Mishna Brurah 649:45, Natai Gavriel 36:2, Chazon Ovadyah [[Sukkot]] (pg 248) </ref> Therefore, one must be careful in finding a reliable seller.<Ref>Kaf HaChaim 649:41, Natai Gavriel 36:2 </ref>
# If one cut an etrog from a non-Jew’s field in [[Israel]] that etrog should not be used unless one forgot to take off [[Trumot and Maaserot]] and it’s already [[Yom Tov]] (when it’s forbidden to take off trumot and maaserot).<Ref> Chazon Ovadyah (pg 246) </ref>

==Stolen==
# Any of the [[four minim]] that are stolen are unfit all 7 days of [[Sukkot]].<Ref> S”A 649:1, Nitei Gavriel 44:1</ref>
# Any of the [[four minim]] that are borrowed are unfit for the first day of [[Sukkot]]. <Ref> S”A 658:3 </ref>
# One of the [[four minim]] that are borrowed is fit the shakings of [[hallel]] and hoshanot but not the first shaking of the [[lulav]] on the first day of [[Sukkot]]. <Ref> Mikrei Kodesh pg 78, Natai Gavriel 44:3 in name of Rabbi Moshe Soloveitchik. </ref>
# One shouldn’t cut any of the [[four minim]] from the field of a non-Jew (even with his permission) but rather one should allow the non-Jew to cut it himself and give it to you. <Ref>Rama 649:1 based on the Rashba; even though, the Kaf HaChaim 649:21 quotes the Smag and Radvaz who say that nowadays there’s no need to be strict in this matter, nonetheless, the Kaf HaChaim concludes like other achronim that it’s preferable to be strict for the Rashba. </ref> This is only preferable, however, after the fact, the minim are fit for the mitzvah and one may make a Bracha on it. <Ref> Mishna Brurah 649:10, Kaf HaChaim 649:23 quotes the Get Mekushar who says that one shouldn’t make a Bracha in such a case and concludes that one may make a Bracha as times have changed (see there). </ref>

==Eating the Etrog==
#It’s forbidden to eat an Etrog all the days of [[Sukkot]] and if one does take a bite out of the Etrog it’s unfit.<ref> Rama 649:5 </ref>
#In [[Israel]], it's permissible to eat the Etrog on [[Shemini Aseret]], and in Chutz LeAretz (outside [[Israel]]) one may eat it on the ninth day of [[Sukkot]].<ref> Chazon Ovadyah ([[Sukkot]] pg 444) </ref>
# Regarding biting off the Pitom as a segulah for an easy pregnancy, see [[Pregnancy and Labor]].
==Shemita Etrog==
# Some permit taking the Shemita etrogim outside Israel for the mitzvah.<ref>Igrot Moshe OC 5:42 writes that those who take etrogim out of Israel to be used for a mitzvah have what to rely upon since Tosfot holds it is permitted since it isn't meant to be eaten. he adds that if they're doing so because of a heter mechira it isn't necessary to protest. Yalkut Yosef (Mitzvot Hateluyot Baretz v. 1 p. 457 20:16) writes that if it is a heter mechira etrog it can be removed from Israel to be used for a mitzvah. Chazon Ovadia (Sukkot p. 289) agrees. Halichot Shlomo (Moadim v. 1 p. 200 10:30) writes that Rav Shlomo Zalman Auerbach recommended not exporting Shemita etrogim from Israel for the mitzvah.</ref>
# It is permitted to buy and use a Shemita Etrog<ref>Igrot Moshe OC 1:186 and 5:42 explains that a heter mechira etrog is not forbidden to be eaten and so it can be used for the mitzvah. He adds that Rabbenu Tam's opinion that food that was guarded improperly is forbidden to be eaten is a minority view. Tzitz Eliezer 6:39 agrees. He also proves that this was the final opinion of the Chazon Ish (Shemita 10:6, 9:17) as well. Chazon Ovadia p. 285 agrees. However, Mishneh Halachot 12:247 writes that one should only use an otzar bet din etrog and not a heter mechira etrog. If one only has a heter mechira etrog one shouldn't recite a bracha on it. [https://www.yutorah.org/sidebar/lecture.cfm/841575/rabbi-hershel-schachter/hilchos-succah-arba-minim/ Rav Schachter (Hilchos Arba Minim min 60-63)] quotes that the Satmer Rebbe was strict not to use Shemita Etrogim, while Rav Soloveitchik held it was permitted. Rav Avraham Bronshpiegel (Beis Yitzchak 5741 p. 40) quotes that Rav Soloveitchik was lenient even according to Rabbenu Tam since that is only a halacha with respect to Shemita but the etrog doesn't intrinsically become a forbidden food. [https://www.torahmusings.com/2007/09/shemitah-guidelines-for-diaspora-5768/ Torahmusing.com] quotes a number of responsa on the topic in favor of using shemita etrogim for the mitzvah. Or Letzion 4:35:10 advises against using an etrog that was protected in shemita.</ref> together with the other daled minim.<ref>Sukkah 39a, Igrot Moshe OC 5:42. See, however, Halichot Shlomo (Moadim v. 1 p. 199 10:29) who questions this solution.</ref>
# After using an Etrog that grew in Shemita, some say that it is best to return the etrogim to Israel or eat them before the time of the Biur.<ref>Mishneh Halachot 12:247 writes that after yom tov he says that one should try to return it to Israel if possible, otherwise it should be eaten before the time of biur. Nitai Gavriel (Daled Minim p. 296 62:6) quotes a few achronim (Rav Wosner, Rav Karelitz) who specifically wrote that the etrogim should be sent back to Israel or eaten in the diaspora before the time of the Biur. Or Letzion 4:35:11 writes that it is proper to return the </ref> Others hold that they can be left to rot wherever they are.<ref>Igrot Moshe OC 5:42 writes that the conclusion of Pesachim 52b is that shemita fruit can have biur anywhere. Minchat Yitzchak 3:92 writes that a shemita etrog shouldn't be actively destroyed until it is certain that the time came for biur, instead it should be left to rot.</ref>

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Sukkot]]

Chol HaMoed

2026-03-24T02:01:15Z

YitzchakSultan1: /* Traveling */

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[[Image:Nissan.png|thumb|right|Calendar from Kaluach of the month of Nissan with the first day of Chol HaMoed [[Pesach]] highlighted]]
Chol HaMoed refers to the intermediate days of the [[holidays]] of [[Sukkot]] and [[Pesach]]. In the diaspora, on [[Pesach]], Chol HaMoed spans from the third day of [[Pesach]] until and including the sixth day, and on [[Sukkot]] from the third day of [[Sukkot]] until [[Shemini Aseret]]. In [[Israel]], on [[Pesach]], Chol HaMoed starts on the second day of [[Pesach]] and lasts until and including the sixth day, and on [[Sukkot]], from the second day of [[Sukkot]] until [[Shemini Aseret]].
==Kavod and Oneg==

#Since Chol Hamoed is called a mikarei kodesh,<ref>Vayikra 23:4, Chagiga 18a, Mechilta (Parshat Bo 9), Rambam (Yom Tov 7:1). However, Tashbetz 2:206 writes that Chol Hamoed is not called mikraei kodesh and that's why he doesn't mention it in Yaaleh Veyavo. In fact, there is an old dispute between the rishonim whether a person should say mikraei kodesh in the Yaaleh Vyavo for Chol Hamoed. In Tashbetz 2:210 he writes that even though the gemara calls Chol Hamoed mikraei kodesh that is only a rabbinic level. Shulchan Aruch O.C. 490:3 writes that the Sephardic minhag is to say it, while Rama holds the minhag is not to say it. Nonetheless, Magen Avraham 490:2 (as explained by Pri Megadim) writes that even Ashkenazim say it in other places in davening.</ref> there’s an obligation to honor Chol Hamoed and treat it differently from how a person treats a weekday. This includes having special food, drinks, and clothing that are nicer than a person has during the week, but it is more lenient than Kavod of [[Yom Tov]].<ref>Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot) and S”A HaRav 529:5 write that there’s no Kavod and Oneg on Chol HaMoed. On the other hand, Magen Avraham 530:1, Mishna Brurah 530:1, Sefer Chol HaMoed (pg 1; by Rabbi Dovid Zucker) write that there’s Kavod and Oneg on Chol HaMoed, however, Shaar Tzion 530:4 points out that it’s not as strict as Kavod of [[Yom Tov]]. Yalkut Yosef (Moadim pg 502) agrees. Mechilta (Parshat Bo 9) derives from a pasuk that there is an obligation to honor Chol Hamoed with food, drinks, and nice clothing. [https://www.hebrewbooks.org/pdfpager.aspx?req=8920&st=&pgnum=111 Tanya Rabati (siman 52)] writes that a person should eat and drink on Chol Hamoed like he does on Yom Tov. Shaar Hatziyun 530:4 concludes that the mechilta means that it is necessary to have food, drink, and clothing that is nicer than during the week but not necessarily like Yom Tov. </ref>
#As part of Kavod, one should wear clothing on chol hamoed that are a little nicer than his weekday clothing. Some have the minhag to wear [[Shabbat]] clothing on Chol HaMoed.<ref>Mishna Brurah 530:1, Yalkut Yosef (Moadim pg 502), and Aruch HaShulchan 530:4 write that there’s an obligation to wear clothing which is a little nicer than regular weekday clothing. Shaar Hatziyun 530:4 clarifies that it isn't necessary to wear Shabbat or Yom Tov clothing. It is sufficient to wear clothing that are a little nicer than during the week. [https://ph.yhb.org.il/12-10-03/ Peninei Halacha (Moadim 10:3)] agrees that chol hamoed clothing just need to be slightly nicer than weekday clothing. Nimukei Orach Chaim 530:3 and Chaye Adam 106:1 hold that one should wear [[Shabbat]] clothes, but one doesn’t need to wear [[Yom Tov]] clothing which are supposed to be a little better than [[Shabbat]] clothing. Mishna Brurah 530:1 writes that the Maharil's practice was to wear [[Shabbat]] clothes on Chol HaMoed. Beer Moshe 7:3:3 and Yalkut Yosef (Chol Hamoed p. 735) write that a worker who is allowed to work may put on work clothing in private when he needs to work and then change into nicer clothing afterwards. </ref>
#As part of Kavod, some have the practice to leave the table cloth on the table all of Chol HaMoed.<ref>Pri Megadim 639 (M”Z 639:1) and Aruch HaShulchan 530:4 </ref>
#As part of Kavod, one is not obligated to have a bread meal, however, it is preferable to do so.<ref>Shulchan Aruch O.C. 188:7 writes that since there’s no obligation to have a meal on Chol HaMoed, if one forgets [[Yaaleh VeYavo]] one doesn’t repeat Brikat HaMazon. Magen Avraham 530:1, Mishna Brurah 530:1, and Yalkut Yosef (Moedim pg 502) write that it’s preferable to have bread, since Kavod is with food and the most important food is bread. Regarding having nice meals on Chol HaMoed, see Rashi's comment to Avot 3:11.</ref>

==Simcha==

#There’s a requirement of Simcha on Chol Hamoed just like there is on [[Yom Tov]].<ref>Rambam Hilchot [[Yom Tov]] 6:17. This is codified as halacha by Shulchan Aruch HaRav 529:6-7 and Yalkut Yosef (Moadim pg 502). </ref>
#One should fulfill simcha of Chol HaMoed with what makes each person happy, men should drink wine, women should be given and wear new clothing, and children should get candies.<ref>*Regarding simcha of [[Yom Tov]], the Gemara Pesachim 109a says that since there's nowadays there's no [[Korbanot]] Shlamim, one fulfills simcha with wine. The Gemara continues that women fulfill their simcha with new clothes and children with toys and candies. This is codified as halacha by the Rambam ([[Yom Tov]] 6:17) and Shulchan Aruch O.C. 529:2. Rambam (Mitzvah 54) and Sefer HaChinuch (Mitzvah 488) hold that Simcha is a Mitzvah Deoritta nowadays, however, Tosfot (Moed Katan 14b s.v. Aseh) holds that Simcha is only Derabbanan nowadays.
*According to the Magen Avraham 530:1, Nimukei Orach Chaim 530:2, Moadim UZmanim 1:29 there’s no obligation to have wine on Chol HaMoed (this may be based on [[Sukkah]] 47b). However, Hilchot Chol HaMoed Zichron Shlomo (by Rabbi Dovid Zucker [[Siman 1]]) writes that from Rambam 6:17 it seems that all the days of the holiday are equal in fulfilling the mitzvah of Simcha. Similarly, Sh”t Rabbi Akiva Eiger 1 (in the Hashmatot), Hilchot Chol HaMoed Zichron Shlomo (Buir 1) in name of Rav Yacov Kamenetsky, Rav Moshe Feinstein and the Debersiner Rav hold that there’s a reason to have wine to fulfill simcha. Yalkut Yosef Moadim p. 502 agrees that men should have wine and meat each day. Rav Elyashiv in Kovetz Teshuvot 1:57 writes that one should drink wine every day of chol hamoed and Rav Chaim Kanievsky quoted this from the Chazon Ish as well.</ref>
#According to those who fulfill simcha on Chol HaMoed like simcha on [[Yom Tov]], men should fulfill simcha with wine and not grape juice.<ref>Hilchot Chol HaMoed Zichron Shlomo (Buir 1:2) quotes Rabbi Moshe Feinstien and the Debersiner Rav who say that grape juice doesn’t fulfill the mitzvah of simcha. Nemukei Orach Chaim 529:2 writes that one should have a reviyat of wine, while Hilchot Chol HaMoed Zichron Shlomo (pg 3; based on Sh”t Rosh 25:1) writes that a Meloh Lugmav is sufficient. </ref>
#Initially one should have two bread meals on each day of Chol Hamoed, once at night and once during the day but it isn't an absolute obligation.<ref>Yalkut Yosef Moadim p. 502</ref>
#It is forbidden to get married on Chol HaMoed because such an occasion would infringe on the mitzvah of simcha of the holiday.<ref>Moed Katan 8b, Shulchan Aruch 546:1</ref> However, it is permitted to get engaged, which isn't the same as halachic [[Kiddushin]], on Chol HaMoed.<ref>Taz 546:2, Chol HaMoed KeHilchato 1:32</ref>

==Special parts of Davening==
===Shemonah Esrei===

#On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in [[Shmoneh Esrei]] during the Bracha of Avoda (Retzeh). If one forgot to say [[Yaaleh VeYavo]] and remembered before concluding [[Shmoneh Esrei]] (with Yeyihu LeRatzon), one should return to Retzeh and continue from there. However, if one only remembered after finishing [[Shmoneh Esrei]], one must repeat [[Shmoneh Esrei]].<ref>Shulchan Aruch 124:10, Kitzur Shulchan Aruch 19:11, [[Tefillah]] KeHilchato 23:106 </ref>

===Birkat HaMazon===

#On Chol HaMoed, one should insert [[Yaaleh VeYavo]] in the middle of the third Bracha of [[Birkat HaMazon]].<ref>S”A 188:4 and 5 </ref>
#If one forgot [[Yaaleh VeYavo]] and one realized:
##before saying Hashem’s name at the end of the third Bracha, one should return to [[Yaaleh VeYavo]] and then continue from there.<ref>Halachos of [[Brachos]] (pg 510) </ref>
##after saying Hashem’s name, but before saying [[Boneh]] Yerushalayim, one should immediately say למדני חוקיך which is the conclusion of a פסוק in Tehillim, and then return to Yaaleh Veyavo and continue from there.<ref>Halachos of [[Brachos]] (pg 510) </ref>
##after finishing the third Bracha before starting the fourth Bracha, one should insert a special Bracha ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג (פלוני) הזה <ref>Halachos of [[Brachos]] (pg 513) writes that the special Bracha to insert on Chol HaMoed is ברוך אתה ה' אלקינו מלך העולם שנתן מועדים לעמו ישראל לששון ולשמחה את יום חג. (פלוני) הזה. This is based on Mishna Brurah 188:27 who writes that the special Bracha of Chol HaMoed doesn’t have a conclusion like the Bracha of [[Rosh Chodesh]]. </ref>
##within the first six words of the fourth Bracha (ברוך אתה ה' אלקינו מלך העולם), one should continue with the special Bracha (שנתן...) mentioned in the last option.<ref>Halachos of [[Brachos]] (pg 515) </ref>
##after one said the seventh word in the fourth Bracha, one should continue and not repeat Birkat Hamazon.<ref>S”A 188:7 writes that one doesn’t need to repeat [[Birkat HaMazon]] if one forgot [[Yaaleh VeYavo]] on Chol HaMoed because there’s no obligation to have a bread meal on Chol HaMoed. </ref>

===Torah Reading===

#On [[Shabbat]] Chol HaMoed, both on [[Sukkot]] and [[Pesach]], the Torah reading is from Reah Atta, which on a regular week is Shelishi of Ki Tisa, until the end of Parshat Ki Tisa.<ref>Rav Huna in Gemara [[Megillah]] 31a says that on [[Shabbat]] Chol HaMoed we read the portion beginning with Reah Atta. Rashi explains that we read this portion because it includes the mitzvot of [[shabbat]], the regalim, and a reference to Chol HaMoed (derived by chazal in gemara Chagiga 18a).</ref>
#The Haftorah for [[Shabbat]] Chol HaMoed [[Sukkot]] is Bayom Bah Gog (beginning from Yechezkel 38:18) and the Haftorah for [[Shabbat]] Chol HaMoed [[Pesach]] is Atzamot Yeveshot (beginning from Yechezkel 37:4).<ref>Gemara [[Megillah]] 31a</ref>

==Forbidden work==

#There’s a dispute amongst the Rishonim as to whether the prohibition of work on Chol HaMoed is Biblical or Rabbinic.<ref>Tosfot (Chagiga 18a s.v. cholo, Moed Katan 19a s.v. rebbe), Rabbenu Tam (cited by Rosh), Rosh (Moed Katan 1:1), Rambam (Yom Tov 7:1), Mordechai (Moed Katan n. 835), Yereyim 304, Nemukei Yosef (Moed Katan 1a s.v. Gemara), and Tashbetz 2:210 hold that the entirety of work on Chol HaMoed is derabbanan. On the other hand, Rashi (m"k ktav yad 11b s.v. ela, 12a s.v. khilchot, 13a s.v. disura, Tosfot Rabbenu Peretz Pesachim 5a), Rashbam (Pesachim 118a s.v. kol), Tosfot (m"k 2a s.v. mashkin, 11b s.v. afilu), and Yereyim (Mitzvah no. 304) hold that melacha on Chol HaMoed is forbidden by the Torah. Several statements of Chazal indicate this position including Chagiga 18a and Moed Katan 11b. However, Tosfot answer that these Gemaras mean that there is an allusion in the pasuk to the prohibition. 
The Ramban (Moed Katan 2a s.v. od ani), Rashba (a"z cited by Maggid Mishna Yom Tov 7:1), and Ritva (m"k 2a) arbitrate between these two positions and consider melacha on Chol HaMoed from the Torah’s perspective to be dependent on whether the melacha is necessary for the holiday or there is a loss. If it is necessary for the holiday or there is a loss, then the melacha is permitted from the Torah and, if not, it is forbidden. The Bach 530:1 supports such an explanation based on the pesukim.

On Yom Tov, the Torah forbids “melechet avoda” (Vayikra 23:8) and Rashi explains this to mean that one is prohibited to perform even work that will cause one to experience a loss if not done today. The Torat Kohanim (Emor 12:5) states that the prohibition of “melechet avoda” does not apply to Chol HaMoed; therefore, concludes the Bach, it is biblically permitted to do a melacha for the need of the holiday. 
In a similar vein, Rav Sobolofsky (“[http://www.yutorah.org/lectures/lecture.cfm/811776/Rabbi_Zvi_Sobolofsky/Issur_Melacha_On_Chol_Hamoed Issur Melacha on Chol HaMoed],” min 12-15) explained based on the Ritva (Moed Katan 13a s.v. elah) that the primary principle underlying the laws of Chol HaMoed is that one should enjoy the holiday. Thus, activities that further this purpose are permitted, while those which hinder this goal, especially ones that involve excessive effort, are forbidden. 
The Sefer HaChinuch (n. 323) explains that the determination of which melachot are biblically forbidden is left in the hands of the rabbis. He seems to understand this concept (לא מסרה הכתוב אלא לחכמים) differently than the Ramban. Ramban understood that the general principles that the rabbis stated such as צורך המועד and דבר האבד are considered principles from the Torah, however, the other details are only rabbinic. Sefer Hachinuch, on the other hand, understands that every detail that the rabbis dictated is also given the weight of a Torah prohibition. </ref> According to Sephardim, the halacha is that work on Chol HaMoed is a Rabbinic prohibition.<ref>Chazon Ovadia (Yom Tov p. 168) and Yalkut Yosef (Moadim pg 504) writes that one may be lenient like Shulchan Aruch, and if there’s a safek one can be lenient as it’s only derabbanan. Chazon Ovadia quotes 16 rishonim who hold that it is derabbanan including: Rambam, Smag, Rash, Riva, Rabbenu Tam, Rosh, Yereyim, Hagahot Maimoniyot, Mordechai, Or Zaruah, Meiri, Talmid Ri Mparis, Tosfot Rid, Orchot Chaim, Kol Bo, and Rashbetz. </ref> Ashkenazic poskim are concerned for the opinion that work on Chol Hamoed is a Biblical prohibition.<ref>Magen Avraham 530:1 and Gra 530:3 understand that Rama 530:1 holds that melacha on Chol Hamoed is from the Torah. Mishna Brurah (Biur Halacha 530:1 s.v. umuter) writes that it is proper to be strict because most Rishonim hold it is from the Torah. Biur Halacha enumerates 7 rishonim who hold that it is from the Torah: Rif, Shiltot, Eshkol, Ritz Geyitz, Rashbam, Rashi, and Shibolei Haleket. </ref>
#According to those who hold that melacha on Chol Hamoed is only derabbanan, some poskim permit anything which is a psik reisha (action which will inevitably cause a melacha to occur).<ref>Chazon Ovadia (Yom Tov p. 171) explains that according to those who hold that melacha on Chol Hamoed is derabbanan, a pesik reisha is permitted based on Trumat Hadeshen 66.</ref> Others hold that a psik reisha is permitted on Chol Hamoed even according to the view that melacha is deoritta.<ref>Hilchot Chag Bchag (ch. 3 fnt. 30) proves from Moed Katan 10b, Shulchan Aruch O.C. 537:8, and Mishna Brurah 538:32 that psik reisha is permitted on chol hamoed according to everyone. The reason is according to some rishonim melacha without a tircha is permitted, so too a psik reisha doesn't involve extra tircha. Alternatively, in a case where a person is doing a melacha for tzorech hamoed as well as a psik reisha for another melacha, the same tzorech hamoed that permitted a melacha can also permit the psik reisha.</ref>

=== Melacha without Tircha ===

# Some rishonim and a minority of poskim hold that melacha is forbidden on Chol Hamoed because it takes away from a person being able to enjoy the Moed. For that reason Chazal forbade melacha that involved tircha since that distracts a person from simcha on the Moed. However, if it is no tircha at all, the melacha is permitted.<ref>'''Yereyim''' 304 writes that because the Gemara Moed Katan 13a states that melacha on Chol Hamoed is only forbidden because of tircha, melacha that isn't tircha, such as loans or a little bit of work in one's house, is permitted. '''Shibolei Haleket''' (cited by Biur Halacha 545:5 s.v. vafilu) quotes some who say that it is permitted to write friendly letters on Chol Hamoed because it is a melacha that doesn't involve tircha and it is similar to taking a walk, which is permitted. '''Trumat Hadeshen''' 153 seems to imply this as well. '''Tosfot Rabbenu Peretz''' (Pesachim 5a) quoting Risva implies that melacha without tircha is permitted. '''Eshel Avraham''' 540:1 writes that he understood that melacha without tircha is permitted. His proof is that Tosfot (m"k 10b s.v. muliya) permits flattening a ground for an animal corral. He understands that there's no tircha and permitted even though there's no need. [It is possible to argue with these premises; see Rashi (ktav yad 10b s.v. uriya).] '''Aruch Hashulchan''' 545:12 in his second answer writes that it is permitted to write friendly letters on Chol Hamoed because doing so doesn't involve tircha.

* However, '''Radvaz''' 2:727 is lenient only if the melacha is a melacha sheino tzaricha lgufa and not a tircha. If the melacha is a melacha shetzaricha lgufa or a tircha it is forbidden. The concept that melacha on Chol Hamoed is only forbidden because of tircha as it distracts from simchat hamoed is found in Ritva (m"k 13a s.v. ela) and Ravyah (m"k 3:835).

* Hilchot Chag Bchag (Chol Hamoed 3:7) is lenient to allow melacha without tircha on Chol Hamoed. He quotes Rav Elyashiv as holding m'ikar hadin that it is permitted. He notes that the minhag is to be lenient regarding turning off and on lights, cutting toilet paper, and talking on the phone even without a tzorech hamoed, and according to him is permitted.

* Igrot Moshe OC 1:163 learns from Tosfot (Moed Katan 14a) that melacha without tircha is permitted. Tosfot writes that shaving on Chol Hamoed is forbidden because of tircha. Rav Moshe infers that if it would be a melacha without tircha it would be permitted. Rav Moshe doesn't conclude on this topic as he only discusses this point incidentally. </ref> However, the view of other Rishonim, and the consensus of the poskim, is that all melacha is forbidden, even if it does not involve tircha. Melacha without tircha is only permitted if there's a need for the holiday or another reason that permits melacha on Chol Hamoed.<ref>Shibolei Haleket (cited by Biur Halacha 545:5 s.v. vafilu) quotes Rav Avigdor Katz who does not allow writing friendly letters on Chol Hamoed unless there is a need for the moed or a concern for loss. He implies that melacha without tircha is forbidden. Also, Ritva (m"k 18a s.v. vigeret) implies this as well because he writes that it is only permitted to write a letter if there's a particular need for the moed. Mishna Brurah 545:30 codifies this approach. He definitely seems to disagree with Aruch Hashulchan 545:12's second answer. It is also implied from Pri Megadim (E"A 540:5) that melacha without tircha is forbidden. Beer Moshe 7:42:1 quotes a lot of sources on this topic and doesn't come to a clear conclusion. He seems to be strict as he quotes Aruch Hashulchan as lenient, but Pri Megadim and Mishna Brurah as strict. Betzel Hachachma 5:95:1 is also strict in general and only lenient for carrying. Shevet Halevi 6:68 is lenient for carrying but doesn't sound like he would permit in general. Moadim Uzmanim 4:298 is strict except for carrying and cooking, but in 7:154 he isn't sure. He suggests that perhaps any melacha that doesn't involve tircha is permitted but leaves it unresolved. Chazon Ovadia p. 204 quotes Aruch Hashulchan but notes that it is against the Ritva. He indicates that he is strict about this question. See Shemirat Shabbat Kehilchata (66:55) who quotes Aruch Hashulchan and also quotes Mishna Brurah. His ruling on this matter isn't clear. </ref>
## Many poskim hold that it is permitted to carry on Chol Hamoed even if there's no need.<ref>Meiri (18b s.v. ein), Shevet Halevi 6:68, Moadim Uzmanim 4:298, 7:154, Betzel Hachachma 5:95:1 (see there for details), Chazon Ovadia (Yom Tov p. 171), Hilchot Chag Bchag 3:6</ref> However, some poskim are strict.<ref>Chazon Ish and Amudei Or cited by Moadim Uzmanim 4:154. Hilchot Chag Bchag 3:6 quotes that Chazon Ish in his sefer is lenient, but Orchot Rabbenu records his practice not to carry anything unnecessarily on Chol Hamoed.</ref>
## Some poskim permitted ripping toilet paper off the lines on Chol Hamoed even if he has pre-ripped toilet paper or tissues available.<ref>Beer Moshe 7:10:1, 7:42, Hilchot Chag Bchag 3:6</ref>
## Some poskim permit killing bugs on Chol Hamoed even if they're not bothering him.<ref>Radvaz 2:727</ref>
## It is permitted to wash oneself with soap, even bar soap, on Chol Hamoed.<ref>Chazon Ovadia (Yom Tov p. 193). See Moadim Uzmanim 4:298, 7:154 who suggests that only if it is necessary is it permitted.</ref>

===Tircha without Melacha===

#A strenuous activity (one that involves exertion) is forbidden even if it doesn’t involve any Melacha.<ref>Shulchan Aruch O.C. 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. This is the explanation of Rashi (ktav yad 13a s.v. ein), Rabbenu Gershom, Ran, and one explanation of Ritva. Ritva has another explanation that it is because of uvda dchol. However, see Tosfot 12b who isn't sure if there is a prohibition of tircha without melacha in general. </ref>
#For example, it’s forbidden to move heavy furniture (unless there’s a need, see below).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 7) brings this as an example of forbidden exertion on Chol HaMoed. </ref>
#It is permitted to wash dishes after eating, or dishes that he might use again on the moed.<ref>Rav Shlomo Zalman Auerbach (Shulchan Shlomo 530:2:2) permits washing dishes after eating. However, if a family is leaving the house on Chol Hamoed and going to be away for the second days, he isn't sure that it is permitted to clean the dishes, take out the garbage, and tidy up. </ref>
#It is permitted to take out the garbage, put the garbage bag in garbage cans, and move the can so that they can be picked up.<ref>Based on Pesachim 55b, Shulchan Aruch O.C. 535:3 writes that it is forbidden to remove manure from the courtyard on chol hamoed; rather, he should just push it to the side. Seemingly, that would indicate that it is forbidden to take out the garbage on chol hamoed. However, Rav Elyashiv (Mevakshei Torah ch. 106 cited by Chazon Ovadia) ruled that it is permitted to take out the garbage since that isn't a simple act that doesn't involve tircha. Rav Ovadia (Chazon Ovadia p. 196) agrees. Garbage collectors are allowed to work on chol hamoed since that is considered tzarchei rabbim (Chazon Ovadia p. 196).</ref>

===Degradation of the Holiday===

#Certain activities must be limited to avoid degradation of the holiday. For this reason, even when commercial activity is permitted, it should be done in private.<ref>Beiur Halacha 539 s.v. Eino Mutar, quoted by Hilchot Chol HaMoed Zichron Shlomo (pg 8) </ref>
#For example, it’s forbidden to paint one’s apartment on Chol HaMoed to improve its appearance.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 8) in name of Rav Moshe Feinstein. Or Letzion 3:24:6 writes that it is permitted to have a non-Jewish painter paint a yeshiva during Chol Hamoed if it isn't possible another time because it would interrupt the learning.</ref>

===Which Melachot are entirely permitted?===

#The forbidden melachot includes all 39 melachot and derabbanan’s of [[Shabbat]] and [[Yom Tov]] except for: [[carrying]], going beyond [[techum]] (2000 [[amot]]), [[muktzah]], [[VeDaber Dvar]] (preparing or talking about business issues), Havarah (lighting a fire), [[Tevilat Kelim]], and removing Trumah.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 8-9) writes that there’s four exceptions to the forbidden melachot of Chol HaMoed including: [[carrying]], [[techum]], [[muktzah]], and VeDaber Dvar. Shemirat Shabbat KeHilchata 68:26 writes that besides these four there’s also no melacha of Havarah (lighting a fire), Gezerah about [[Tevilat Kelim]] and removing Trumah. Avnei Darech 4:55 proves from Bet Yosef 511 that it is permitted to be tovel kelim on chol moed and quotes the the Dvar Yehoshua YD 3:74 and Chol Hamoed Khilchato 7:37 who agreed.</ref>
#[[Shevitat Behemto]] (having one’s animal work or renting it out), and Mechamer (leading one’s animal) according to some apply on Chol HaMoed and some say that it doesn’t apply and there’s what to rely on to be lenient.<ref>Yalkut Yosef (Kitzur S”A 530:5) writes that [[Shevitat Behemto]] and Mechamer don’t apply on Chol HaMoed. However, Beiur Halacha (536 s.v. UMutar Lirkov) writes that there’s a Safek Safeka to be lenient and one shouldn’t protest those who are lenient in this case. Chol HaMoed KeHilchato 2:14 writes that the only reason to be lenient is the Safek Safeka and those who hold melacha is Deoritta would hold it’s forbidden. Shemirat Shabbat KeHilchata 68:26 writes that there’s room to be lenient unless the animal is doing a Deoritta prohibition. </ref>
#It’s permitted to go biking since that’s not considered a melacha.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 22) </ref>

===Is one forbidden to benefit from work that was illegally performed on Chol HaMoed?===

#If one did violate Chol HaMoed unintentionally, one may be lenient and benefit from the work that day. However, if one violated the Chol HaMoed intentionally, that individual shouldn’t benefit from it forever, and others may benefit from it after the holiday.<ref>S”A 318:1 rules that if one violates [[Shabbat]] unintentionally, the work is prohibited from benefit until after [[Shabbat]] and for intention violations, the work is prohibited for the perpetrator forever and everyone else is permitted after [[Shabbat]]. Magen Avraham 538:2 says that this same prohibitions would apply to someone who violates Chol HaMoed according to those that melacha on Chol HaMoed is s.v. HaMivashel who writes in name of the Gra and Chaye Adam that a Derabbanan Melacha is permitted on [[Shabbat]] itself.) Hilchot Chol HaMoed Zichron Shlomo (pg 15) writes that for this safek one can be lenient based on the fact that the entire prohibition is a rabbinic penalty. However, writes the Hilchot Chol Moed, for an intentional violation, there’s more reason to be strict based on Mishna Brurah 538:16. </ref>

==The Principle Reasons to Permit Melacha==

#Melacha on Chol HaMoed is forbidden just like [[Yom Tov]], however, there are five major leniencies to permit Melacha on Chol HaMoed: 1) Tzorech HaMoed (work done for a holiday need), 2) Tzorech Ochel Nefesh (work to prepare food), 3) Tzarchi Rabim (work needed for communal purpose), 4) Dvar HaAved (work done to avoid a loss), 5) Poel Shein Lo Mah Yochal (work done by a laborer who doesn’t have food to eat).<ref>Tur 530 writes that all of the melachas of [[Shabbat]] and [[Yom Tov]] apply to Chol HaMoed with five reasons to permit Melacha. This is codified by Biur HaGra 530:1 and Mishna Brurah 530:1. </ref>

===Comparison of the Reasons for which Melacha is Permitted===
{| class="wikitable"
|-
! !!General Holiday Needs!!Making Food!!Communal Need!!Financial Loss!!A Very Poor Worker
|-
|Professional Labor||Forbidden<ref>Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 11) </ref>||Permitted<ref>Ramban (Likutim on Chol Hamoed s.v. vchen machshirin), Ritva (Moed Katan 9b s.v. oseh isha), Meiri (19a k'shetitbonen), Shulchan Aruch O.C. 533:5, Mishna Brurah 530:1, Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted (under certain conditions)<ref>Tosfot Harosh Moed Katan 4b quoting Raavad, Meiri (19a s.v. k'shetitbonen), Chol HaMoed Zichron Shlomo (pg 47).

Sheloshim Yom Kodem HaChag (vol. 1, p. 168) writes that one may only perform melacha via professional labor for a communal need, provided that all three of these conditions are met: 1) the melakha is l'tzorekh haguf (such as fixing public roads so people don't get hurt or eating/drinking), 2) the community needs it on the holiday itself, and not after the holiday, and 3) one can complete the melakha on the holiday. If one of these conditions is absent, only maaseh hedyot (unprofessional labor) is permitted to accomplish the task (ibid). </ref>||Permitted <ref>Tosfot (10a s.v. tofer), Mordechai (n. 844), Maharshach 1:113, Tiferet Yisrael (Kupat Rochlin 5:5), Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted<ref>Shulchan Aruch O.C. 540:2, 534:3</ref>
|-
|Excessive Exertion||Forbidden (see footnote for exceptions)<ref>Chol HaMoed K'Hilchato (perek bet seif 36 & footnotes). Aruch HaShulchan 540:4 forbids great exertion. Pri Megadim M”Z 540:3 permits even great exertion. (Shemirat Shabbat KeHilchata 66:38 adds that the pri megadim means that it’s permitted if it’s a maaseh hedyot or shinui.) See Nishmat Adam 110:1. Netivei Moed 7:2 says tzorech hamoed must be hedyot and one should still minimize the exertion. Sheloshim Yom Kodem HaChag (Chol HaMoed p. 163) writes based on Zichron Shlomo that exertion is prohibited whenever the tircha is great relative to the desired outcome. According to this approach, great exertion would be permitted for a great need, and small exertion would be permitted for a small need. But great exertion would not be permitted for a small need. However, Chol HaMoed KeHilchato (perek bet footnote 98) quotes this position of the Zichrom Shlomo and writes that the purpose of his distinction is only to explain contradictions in the poskim and cannot be used to establish new halachic principles. See Chol HaMoed Zichron Shlomo (pg 17). See also Chol HaMoed Zichron Shlomo (pg 17) </ref>||Permitted<ref>Ritva (Moed Katan 8b s.v. oseh isha), Meiri (19a s.v. k'shetitbonen), Biur Halacha (546:5 s.v. kol), Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted<ref>Meiri (19a s.v. k'shetitbonen), Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Moed Katan 2a, Shulchan Aruch O.C. 537:2, Chol HaMoed Zichron Shlomo (pg 52) </ref>||-
|-
|Work Delayed for the Holiday<ref>Rashi 11a, 12b implies that the definition of someone who plans to do melacha on Chol Hamoed to avoid a loss only includes someone who had the ability to do it before the moed and intended to leave it for the moed. Shulchan Aruch O.C. 538:1 rules that if someone forgot to do the melacha before the moed or was lazy and thought there was time but he ended up without time, he isn't considered as though he planned it for the moed. Gra 538:1 writes that he's only considered as having planned it for the moed if he intentionally plans to do it on the moed. Chazon Ovadia p. 186 cites this from Meiri and Michtam as well. </ref>||Forbidden<ref>Meiri (19a s.v. k'shetitbonen), Aguda (Moed Katan 1:8), Pri Megadim (M"Z 533:1), [https://www.hebrewbooks.org/pdfpager.aspx?req=8020&st=&pgnum=26 Shulchan Atzi Shitim 1:2], Mishna Brurah 541:4, Chol HaMoed Zichron Shlomo (pg 12) </ref>||Permitted<ref>Rosh, Mordechai, Meiri (19a s.v. k'shetitbonen), Shulchan Aruch O.C. 533:1, Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted<ref>Meiri (19a s.v. k'shetitbonen), Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Moed Katan 11a and 12b, Shulchan Aruch O.C. 538:1, Chol HaMoed Zichron Shlomo (pg 61) </ref>||-
|-
|Paying for the Work||Forbidden<ref>Chol HaMoed Zichron Shlomo (pg 16) </ref>||Permitted but preferable to get a goy <ref>Chol HaMoed Zichron Shlomo (pg 36) </ref>||Permitted<ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||Permitted <ref>Chol HaMoed Zichron Shlomo (pg 51) </ref>||Permitted<ref>Shulchan Aruch 540:2</ref>
|-
|Working in Public||Professional - forbidden; Non-professional - permitted<ref>Chol HaMoed Zichron Shlomo (pg 23); Shulchan Aruch OC 533:5 writes clearly that melacha for a need of the holiday when done by a professional needs to be in private. Also, Shulchan Aruch OC 540 and 541 give examples of tzorech hamoed that's a melacha of a hedyot and never mention that it needs to be in private. However, Ramban (Chidushim Moed Katan s.v. ulinyan) writes that we don't find the concept of doing the melacha in private on chol hamoed except for a professional working the same way he works all year, but non-professional work for the need of the holiday may be done in public. </ref>||Forbidden for uman<ref>Moed Katan 13b, Shulchan Aruch O.C. 533:7-8, Chol HaMoed Zichron Shlomo (pg 37). </ref>||Permitted<ref>Meiri (19a s.v. k'shetitbonen), Chol HaMoed Zichron Shlomo (pg 47) </ref>||Forbidden <ref>Chol HaMoed Zichron Shlomo (pg 52). However, Ramban (Piskei Chol Hamoed s.v. v'l'inyan) writes that working in private is only necessary if there's a concern for a loss, but if it is certain that there's going to be a loss it is permitted to work in public. Also, even if there's a concern for a loss if there's no way to do it in private, it may be done in public. </ref>||Forbidden<ref>Magen Avraham 534:7, Mishna Brurah 534:18. Mishna Brurah 542:7 is lenient for a worker who doesn't have any food to eat to do work in public if he can't do it in private.</ref>
|-
|Preparing for after the Holiday||Forbidden<ref>Chol HaMoed Zichron Shlomo (pg 18) </ref>||Forbidden<ref>Chol HaMoed Zichron Shlomo (pg 37) </ref>||Permitted<ref>Chol HaMoed Zichron Shlomo (pg 47) </ref>||-||-
|}

==Tzorech HaMoed==

#One may do unskilled work on Chol HaMoed for a holiday need. However, skilled work is forbidden even for a need of the holiday.<ref>Shulchan Aruch 540:1, Mishna Brurah 540:1, Biur HaGra 530:1 </ref>
#Tzorech HaMoed is only permitted if the work doesn't entail excessive tircha (exertion).<ref>Pri Megadim (E"A 540:5), Mishna Brurah 540:7, and Shemirat Shabbat KeHilchata 66:38 forbid tircha even though a melacha is a tzorech hamoed. Aruch HaShulchan 540:4 forbids great exertion (tircha gedola) for tzorech hamoed. Hilchot Chag Bchag (3:14, p. 75) quotes a dispute if tircha yetera is permitted for tzorech hamoed, but someone who is lenient has what to rely upon. Pri Megadim M”Z 540:3 permits even great exertion for tzorech hamoed. (Shemirat Shabbat KeHilchata 66:38 adds that the Pri Megadim means that it’s permitted if it’s a maaseh hedyot or shinui.) See Nishmat Adam 110:1. Netivei Moed 7:2 says tzorech hamoed must be hedyot and one should still minimize the exertion.

The Mishna (Moed Katan 13a) forbids moving homes on Chol Hamoed and Rashi, Rabbenu Gershom, and Ritva explain that this is forbidden because of tircha. Seemingly, this is forbidden even though it is a melacha for tzorech hamoed. However, Tur and Shulchan Aruch O.C. 535:1 without mentioning tircha clearly write that moving homes is only forbidden if it is not a tzorech hamoed. Mishna Brurah 535:1 quotes Rashi who says that it is forbidden because of tircha. This implies that a tzorech hamoed is permitted even though it is a tircha (unlike Mishna Brurah 540:7).

The Gemara Moed Katan 5a clarifies that an individual may not dig a hole to hold drinking water even though he needs it, though he may fix an old hole that got clogged. Tosfot 2a s.v. vchotetin explains that unclogging a hole isn't tircha, but digging a new one is. Seemingly, this is a proof that tircha is forbidden for tzorech hamoed. However, this could be rejected by Ramban (Likkutim on Hilchot Chol Hamoed) who explains the case there was where the individual didn't really need the pit for drinking water. It was for drinking water but he could also get the water from a further pit and this was only for convenience.

Rivav (on Rif m"k 4b) explicitly permits tzorech hamoed even with tircha yeterta (excessive effort). He explains the gemara 5a is forbidden because that is maaseh uman. Ramban (Torat Haadam, Inyan Hakevura s.v. k'sh'iyanti) also seems to permit tzorech hamoed with tircha. However, Ritva (m"k 2a s.v. vha) implies that it is forbidden. Hilchot Chag Bchag 3:14 quotes Meiri (12a and 19a) and Ohel Moed 3:1 as lenient on this question but they seem only to be lenient about ochel nefesh.

Torat Avraham p. 71 discusses the opinion of Mishna Brurah (537:15, 540:2, 541:13) rejects the proofs that he holds it is forbidden. </ref>
#It’s permitted to do an action even if it will involve violating a melacha indirectly if there’s a holiday need. For example, it’s permitted to cut branches in order to make Sachach for the [[Sukkah]] as long as one makes sure to only cut from one side of the tree. Another example, it’s permitted to wash one’s hands over grass.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 18-9), Pitchei Teshuvot 530:1 </ref>

===What’s called a “holiday need”?===

#Anything where there’s a likely possibility that the work is needed is considered Tzorech HaMoed.<ref>Pri Megadim A”A (intro to 537) writes that even if there is only a doubt if there will be a Dvar Aved one may do work on Chol HaMoed. Hilchot Chol HaMoed Zichron Shlomo (pg 17) writes that it is sufficient if there is a reasonable possibility of a Dvar Aved. However, the Mishna Brurah 537:1 writes that it must seem as being "close to" a Tzorech HaMoed. Shemirat Shabbat KeHilchata 66:34 agrees. </ref>
#One may not delay doing a certain work from before Chol HaMoed and do it on Chol HaMoed.<ref>S”A 536:1 </ref>
#Fixing a broken object is called a holiday need if the object will be needed, however, if there’s a replacement that can be used instead or one could easily borrow a replacement, fixing the object isn’t a holiday need.<ref>Based on Bet Yosef 534 and Magen Avraham 544:1, Hilchot Chol HaMoed Zichron Shlomo (pg 12) writes that if one can borrow a replacement one must not fix the broken object. </ref>
#It’s permissible to vacuum or wash floors that are usually cleaned at least once<ref>Hilchot Chol Hamoed Zichron Shlomo p. 19 is lenient if it is washed or vacuumed once a week to do so it on chol hamoed. However, [https://www.hebrewbooks.org/pdfpager.aspx?req=1485&pgnum=617 Teshurat Shay 2:174] is only lenient if it is cleaned more often than that. </ref> a week.<ref>Chazon Ovadia p. 194, Shemirat Shabbat Kehilchata 66:47, Hilchot Chol HaMoed Zichron Shlomo (pg 19 and 34), Hilchot Chag Bchag p. 233. They quote this same idea from [https://www.hebrewbooks.org/pdfpager.aspx?req=1485&pgnum=617 Teshurat Shay 2:174] is lenient to clean only if it is regularly cleaned more than once a week. [https://www.hebrewbooks.org/pdfpager.aspx?req=210&pgnum=119 Kapei Aharon 41] explains those who are even stricter and don't wash at all. Minchat Yom Tov 104:2 quotes Rav Shlomo Hacohen as lenient in places where they generally wash the floors twice a week. However, Chazon Ovadia himself is lenient to wash the floors even if it isn't washed every week. The Debretziner (Hilchot Chol Hamoed Zichron Shlomo teshuva 14) and Chazon Ovadia argue with the premise of the Teshurat Shay that washing the floor is included in the gezerah of laundering. However, Debretziner forbade vacuuming regularly because that involves tircha and uvda dchol. </ref> It is permitted to sweep on chol hamoed.<ref>It is permitted to flatten the floor of the house on chol hamoed (Moed Katan 10b, Rashi ktav yad s.v. adayta d'ara, Rabbenu Yerucham (4:5, cited by Bet Yosef 537:9), Shulchan Aruch O.C. 540:2, Magen Avraham 540:5). Rashi and Rabbenu Yerucham write that it is permitted to flatten the floors on Chol Hamoed so that a person doesn't trip. Magen Avraham 540:5 adds that it isn't a tircha. Pri Megadim E"A 540:5 writes that it isn't a tircha and also it is a tzorech hamoed. Mishna Brurah 540:7 agrees. However, Eshel Avraham Mbuchach 540:1 and Hilchot Chag Bchag 3:6 argue that it is permitted because it isn't tircha even though it isn't a tzorech hamoed. This is also how Atzi Shitim understood the Magen Avraham, though he disagreed with Magen Avraham (and held like Pri Megadim).</ref>
#Some say it’s forbidden to nail a picture to a wall for decorative purposes, while others permit since it involves no skilled work or exertion.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 19-20) </ref>
#It’s forbidden to garden, plant, dewed, or move grass on Chol HaMoed. Watering is only permitted if the plant is in danger of dying.<ref>Shulchan Aruch 537:1, Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>
#It’s permitted to pick flowers in order to decorate for the holiday.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 21), Chol HaMoed KeHilchato (7:4 pg 234) </ref>

===Simchat Chag===

#An activity that brings one simcha is considered a holiday need as it’s a mitzvah to have simcha on the holiday. For example, going on a family trip is considered simchat hachag and so it’s permissible to wash one’s car windows or fill up the tank in order to drive to the park.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 22), Shulchan Aruch O.C. 536:1 </ref> When it is permitted to drive on chol hamoed, it is fine to drive oneself and it isn't necessary to get a taxi driven by a non-Jew.<ref>Beer Moshe 7:9</ref>
#For example, since playing music is considered a simchat hachag, it’s permitted to fix (in an unskilled fashion) an instrument in order to play music for the holiday.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 21) </ref>

===Preparing from Chol HaMoed to [[Yom Tov]]===

#It’s permitted to do work for a Tzorech HaMoed from one day of Chol HaMoed in preparation for the other days of Chol HaMoed or for days of [[Yom Tov]].<ref>Pri Megadim 533 M”Z is in doubt whether one may cook from one day of Chol HaMoed for another. However, Kaf HaChaim 533:6 and Hilchot Chol HaMoed Zichron Shlomo (pg 18) rule that it is permissible. Additionally, Hagahot Rabbi Akiva Eiger 539:11, Eshel Avraham 330, and Hilchot Chol HaMoed Zichron Shlomo (pg 18) write that it’s permissible to cook from Chol HaMoed to [[Yom Tov]] including [[Yom Tov]] Sheni of Galiyot. </ref>

===Melacha needed in preparation for a Tzorech HaMoed===

#Just as unskilled work is permitted for a Tzorech HaMoed, so too it is permitted to do necessary preparations for work that is done for a Tzorech HaMoed.<ref>Magen Avraham 545:25 and Mishna Brurah 545:48 say that preparatory work that’s necessary for a Tzorech HaMoed is permissible such as preparing a quill and ink to write things that are permitted to write on Chol HaMoed. </ref>
#For example, one may sharpen a pencil in order to writes a social letter for the Moed.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 17) </ref>

===Needs for others===

#Unskilled work is permitted even for the need of others as long as one isn’t being hired.<ref>S”A 542:1 </ref>
#One is allowed to hire a non-Jew to do work that’s permitted for a Jew to perform and it’s permitted to pay the non-Jew for the work.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 16) based on Beiur Halacha 541 s.v. Elah and 542 s.v. Afilu. </ref>

===Examples===

#For example, if a chair broke, it may be fixed in an unskilled manner is the chair is needed for the holiday, however, if another chair could be used or a chair could be borrowed one shouldn’t fix the chair. Additionally, if it takes carpentry skills to fix the chair or it was broken before the holiday and could have been fixed then, one may not fix the chair.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 12) based on the principles of Tzorech HaMoed. </ref>
#For example, it’s permissible to change a tire, jumpstart a car, or change it’s battery if the car will be used for festival purposes.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 15, 22) </ref> However, making other car repairs which require skilled work are forbidden to make (unless there’s a financial loss like having to leave your car on the road and having to return for it).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 23), Shemirat Shabbat KeHilchata 66:59, for further analysis see R’ Nebenzahl’s Yerushalayim BeMoadeha pp. 279-282. Chazon Ovadia p. 175 cited by Tiferet 536:4 permits doing melacha to fix a car only if it is maaseh hedyot. This fits the regular rules of tzorech hamoed. [However, Vayan Avraham 17 and Or Letzion 3:24:5 permit fixing the horse for riding even with a maaseh uman. Accordingly, Or Letzion seems to permit maaseh uman to fix a car on chol hamoed. (This opinion is seemingly very hard to justify.)] </ref>
#Purely preparatory actions are allowed, provided that they are necessary. Thus, washing a car’s windows or getting gas are permitted. However, preparatory actions that are purposely delayed until Chol HaMoed may not be done on Chol HaMoed.<ref>S.A. 536:1. M.A. there quotes the Maharik that if this was done, the use of the item is forbidden. </ref>
#Washing or vacuuming the floor which is usually cleaned once or more times a week is permitted during Chol HaMoed.<ref>Minchat [[Yom Tov]] 104:2 writes that since it’s normal to wash the floor twice a week it’s permissible to wash the floors on Chol Hamoed even if it’s a excessive work, however, scrubbing the floor to remove dirt is forbidden as it involves a melacha and requires excessive effort. Hilchot Chol HaMoed Zichron Shlomo (pg 19) extends this to floors that are cleaned once a week, and permits vacuuming as well. </ref>
#One may change the tire of a car if the car is needed for use during the holiday. One may also change the tire for a friend’s car if one isn’t being paid.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 15) rules like Sh”t Shevet HaLevi 1:166(3) even though he quotes the Debrinsiner Rav who says that it’s a maaseh uman and involves a tircha. </ref>
#Many forbid fishing for pleasure on Chol HaMoed, while some are lenient. If the fish will be eaten one may be lenient.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes in name of the Debreciner Rav that it’s forbidden to fish for pleasure and points out that Rav Moshe Feinstein permits. However many others side are strict including Sh”t Rivevot Efraim 1:356(2) and Chol HaMoed KeHilchato (7:24, p. 244) in the name of Rav Shlomo Zalman Aurerbach, Rav Wosner, and Rabbi Brandsdorfer. He explains that they hold that going on a trip for pleasure and enjoyment isn't a tzorech hamoed. Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that (according to all) one can be lenient if the fish will be eaten. See Tosfot Beitzah 12a and Rama 518 who write that playing with a ball for pleasure is a small tzorech yom tov. </ref>
##Some hold that any activity that is done for pleasure on Chol Hamoed even if it involves melacha is permitted since that is simchat hachag.<ref>Rav Moshe (Hilchot Chol Hamoed Zichron Shlomo teshuvot n. 13), Rav Elyashiv (Ashrei Haish 3:8:6, v. 3 p. 52). Rav Elyashiv wrote that a person should try to minimize the tircha (exertion) he is involved in. However, if the exertion is pleasurable, such as row boating, it is permitted. Halacha Sheleima (siman 23) is lenient and quotes Hitorerut Teshuva 48 as a proof to be lenient. Yalkut Yosef (Chol Hamoed p. 888) quotes that some poskim are lenient to go fishing for pleasure. In the footnote he cites the dispute between Rav Wosner and Rav Moshe. He doesn't clearly resolve the dispute.</ref> However, many authorities argue that it isn't considered simchat hachag.<ref>Rav Shlomo Zalman Auerbach (Chol Hamoed Khilchato 7:24), Rav Wosner (Mbet Levi Hilchot Chol Hamoed 5783 p. 16), Rabbi Brandsdorfer (Chol Hamoed Khilchato), Hilchot Chag Bchag (p. 183), Debretziner (Hilchot Chol Hamoed Zichron Shlomo teshuvot n. 30), Rivevot Efraim 1:356(2)</ref> Some have a compromise view and permit activities that involve melacha with minimal exertion, but not something that involves exertion like fishing.<ref>Hilchot Chol Hamoed Zichron Shlomo (Biurim 4)</ref>

===Driving===

# It is permitted to drive for any need of the moed.<ref>Based on Gemara 10a, Shulchan Aruch O.C. 536:1 permits fixing a horse in order to ride for a tzorech hamoed. On this basis, Rav Moshe (Hilchot Chol Hamoed Zichron Shlomo n. 6) and Beer Moshe 7:13 permit driving for any tzorech hamoed. Even though Shulchan Aruch writes that it is only permitted to do melacha in order to ride if he wouldn't usually walk instead of riding, Rav Moshe writes that this doesn't apply to driving for two reasons. One is that nowadays people enjoy driving as opposed to walking. Also, riding a horse is much more similar to walking in how much exertion is involved than driving is like walking. Rav Yaakov Kamenetsky (Hilchot Chol Hamoed Zichron Shlomo p. 22) and Shemirat Shabbat Kehilchata (ch. 66 fnt. 224) agree.</ref> However, it is forbidden to drive if there's no tzorech hamoed.<ref>Rav Moshe (Hilchot Chol Hamoed teshuva n. 6), Beer Moshe 7:13, Shemirat Shabbat Kehilchata (ch. 66 fnt. 224).</ref>
# For example, it is forbidden to take driving lessons on chol hamoed.<ref>Beer Moshe 7:13 writes that it is forbidden to take driving lessons on chol hamoed unless it is dvar haaved. The example he has for dvar haaved is someone who is working, needs to drive for work, cannot take off any day from work, and needs to learn how to drive on chol hamoed. In that case he permits taking driving lessons in a secluded place. Otherwise it is forbidden. Hilchot Chol Hamoed Zichron Shlomo p. 22 agrees.</ref>
# Some poskim permit washing a car on chol hamoed if it doesn't involve a lot of tircha.<ref>Chazon Ovadia p. 175 cited by Tiferet 536:6 permits in accordance with Shulchan Aruch O.C. 536:2. Piskei Teshuvot 536 is strict based on some rishonim who understand that it is only permitted to comb a horse on chol hamoed because it is helpful for the health of the horse. But Chazon Ovadia is following the Meiri and Rambam who sound like it is permitted just to beauty the horse.</ref>

===Maaseh Uman===

#For a person who isn't a tailor and isn't adept at sewing, sewing is considered not a Maaseh Uman. However, the average women is proficient at sewing and so is considered an Uman.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) writes that nowadays most men aren’t adept at sewing. </ref>
#A skilled worker may sew with a Shinui, meaning, making long stitches and alternating between high and low stitches (forming a zig-zag).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) </ref>
#When sewing on a button, many hold that it is a sufficient Shinui to sew it loosely and only use 2 out of 4 holes (such as two diagonal ones). However, some say that it is an insufficient Shinui unless one has no other clothes to wear.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 14) quotes Rav Yacov Kamenetsky and the Debrinsiner Rav who allow if the action is significantly changed such as it’s loose and one only sews it through 2 holes. Hilchot Chol HaMoed continues to quote Rav Moshe Feinstein who forbids unless there’s no other clothes to wear. </ref>
#According to some authorities, it’s never considered a Shinui if a skilled person sews with a sewing machine while others are lenient if one makes a Shinui.

==Preparation of Food==

#It’s permissible to do melachot in order to prepare food for the holiday (from one day of Chol HaMoed to another day of Chol HaMoed or from Chol HaMoed to [[Yom Tov]])<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref> even if it involves a lot of effort.<ref>Ramban (Likkutim on Chol Hamoed), Meiri (m"k 19a s.v. k'sh'titbonen), Ohel Moed (m"k 3:1)</ref>
#It’s permissible even if the melacha was deliberately pushed off to doing it on Chol HaMoed.<ref>S”A 533:1 </ref>
#If one has adequate supply of the specific food one shouldn’t cook that food on Chol HaMoed unless the fresher food will be tastier.<ref>S”A 533:1 writes that if one already has flour one should not ground new flour; however, even if one has bread one may cook new bread since hot bread is tastier. Hilchot Chol HaMoed Zichron Shlomo (pg 37) agrees.</ref>
#It’s permissible to take wages for [[cooking]] on Chol HaMoed food that’s needed for the holiday, however, it’s preferable to have a non-Jewish cook do it.<ref>Beiur Halacha 542, Hilchot Chol HaMoed Zichron Shlomo (pg 36) </ref>
#It’s permissible to fish on Chol HaMoed or to pick fruit on Chol Hamoed with intent to eat the fish or fruit. It’s permissible to fish or pick fruit abundantly so that one will be able to choose the choicest among them to eat.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 38). S”A 537:15 regarding fruits, Mishna Brurah 533:14, 18 regarding fish. </ref>

===Cooking Extra===

#One may not cook on Chol HaMoed in order to have food after the holiday, however it’s permissible to cook generously without calculating precisely and if there’s leftovers, it’s permissible to have them after the holiday.<ref>S”A 533:1 </ref>
#If one transgressed and did cook for after the holiday it’s still permissible to eat it.<ref>S”A 527:23 rules this regarding [[Yom Tov]] and Hilchot Chol HaMoed Zichron Shlomo (pg 38) writes that this is true regarding Chol HaMoed as well. </ref>

===For whom?===

#It’s permissible to cook for fellow Jews, but one may not do extra work in [[cooking]] for a non-Jew. If one is just adding more ingredients to the pot (not considered extra work for the non-Jew) it’s permissible.<ref>Chayey Adam 106:11, Hilchot Chol HaMoed Zichron Shlomo (pg 36), Shemirat Hamoed Kehilchato (siman 5). Shemirat Hamoed Kehilchato writes that if a Jew has a particular need why he needs to give the non-Jew food for his own benefits then it is permitted to cook for him, however, if he's doing it for the non-Jew, such as if he's inviting him over, it is forbidden. </ref>
#It’s permissible to prepare food for guests even though it’s uncertain that they will come (as long as there’s a reasonable possibility).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 37) </ref>

==Preliminary Preparations for Food==

#Preliminary preparations such as sharpening a knife or repairing a stove in order to make food for [[Yom Tov]] is permissible if one wasn’t able to fix in before [[Yom Tov]].<ref>S”A 540:7-8, Mishna Brurah 540:27 </ref>
#It’s permissible to do preparations even in a skilled fashion and even if it involves excessive effort.<ref>Ramban (Likkutim on Chol Hamoed s.v. vchen bmachshirin), Mishna Brurah 540:18 and 537:15, Hilchot Chol HaMoed Zichron Shlomo (pg 39). Ramban holds that machshirei ochel nefesh are permitted just like ochel nefesh, even with professional work. However, Raavad (cited by Tosfot Harosh 10a) and Ritva (Moed Katan 10a s.v. darash and 11a s.v. oharei) argue that professional work, such as fixing a mill, is forbidden for machshirei ochel nefesh. Ramban permits that example even though it is professional work. </ref>
#However it’s forbidden to intentionally postpone preliminary preparations from before the holiday until Chol HaMoed and if one did so, one may not work on it on Chol HaMoed.<ref>Mishna Brurah 540:27, Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>
#One may only do work that would cause an improvement to the food itself which is true of a knife or stove, however, one may not fix a can-opener or a table as these do not enhance the food but rather these can only be fixed with unskilled work.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 40) </ref>

==Physical Needs==

#It’s permissible to do work for the physical needs of a person (Tzarchei HaGuf) on Chol HaMoed even if it involves skilled work or excessive effort.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 41). What’s the basis for this leniency? Ritva (Moed Katan 9a s.v. oseh, 14a s.v. veshaar) explains that attending to one’s physical needs is considered Ochel Nefesh. See also Pirush Mishnayot of Rambam (Beitzah 2:4). </ref>
#Therefore, one may shower with hot water and soap, brush one’s teeth on Chol HaMoed. Similarly, a woman may apply [[cosmetics]] or tweeze eyebrow or body hair.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 41) </ref>
#If one’s only pair of glasses break one may fix it or have a professional optician fix it.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 42), Chazon Ovadia p. 195. Igrot Moshe 3:78 writes that it is permitted to fix one’s glasses on Chol HaMoed. He adds that one could fix sunglasses if one needs them to see outdoors. Shevet HaLevi 4:214 adds that one could even have a professional fix one’s regular glasses if one needs them to see. See Bear Moshe 7:7. </ref>
#It’s permissible to have a heater fixed if it’s very cold and an air conditioner fixed if it’s very hot on Chol HaMoed.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 43) </ref>
#A person who is already sick can go to the doctor for treatment because a treating the sickness is a physical need.<ref>S”A 532:2 writes that it is permitted to treat a sick patient on Chol HaMoed. Mishna Brurah 532:5 adds that even melachot can be performed in order to heal a person on Chol HaMoed. </ref>
#It’s permissible to treat a person’s health from illness or preventing a decline in health. However, many forbid doing work for a small ache or pain.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
#It’s permissible to take [[medications]] on Chol haMoed.<ref>Rif (Moed Katan 4a), Rambam (Hilchot Yom Tov 8:15), Hilchot Chol HaMoed Zichron Shlomo (pg 45) </ref>
#Some permit a regular medical checkup, whereas others advise avoiding it on Chol HaMoed.<ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Hershel Schachter min 29-30] holds that it’s permissible to schedule a doctor’s appointment even lechatchila and even if you planned to go on Chol HaMoed. Similarly, Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Chaim Pinchas Scheinberg and Rav Elyashiv concur and explain that just like it is permitted to do Ochel Nefesh on Chol HaMoed even if it is planned for then, it is similarly permitted to go for a checkup even if it is scheduled for Chol HaMoed. He assumes that a checkup is considered in the category of medical attention.
Hilchot Chol HaMoed Zichron Shlomo (pg 46) quotes Rav Moshe Feinstein saying that one should not have a routine checkup if it does not involve a Melacha such as drawing blood. Igrot Moshe 3:78 writes that the leniency of doing melacha for physical need on Chol HaMoed only applies if a person is in pain or is afraid that not going to the doctor will make the condition worse. However, a healthy person shouldn’t make a dentist appointment on Chol HaMoed since it involves melachot and can be done afterwards. Hilchot Chol HaMoed Zichron Shlomo (pg 62) follows the opinion of Rav Moshe and extends it to any routine medical checkup. Furthermore, Chol HaMoed Zichron Shlomo (pg. 46) quotes Rav Moshe as saying that in order not to degrade the sanctity of the holiday one shouldn’t go for a checkup even if no melacha is involved. </ref>
See [[Healthcare on Chol Hamoed]].

==Communal Needs==
# It is permitted to do communal needs on Chol Hamoed even if there were planned for Chol Hamoed and even if they involve are professional labor or excessive effort. The work is permitted even in public.<Ref>Moed Katan 2a, Shulchan Aruch O.C. 544:1-2, Mishna Brurah 544:1. The reason that it is permitted even if it is planned for chol hamoed is because otherwise the communal need will not be taken care of as everyone can push it off.</ref>
# Professional labor is only permitted for communal needs under two conditions: 1) the community will benefit from it on Chol Hamoed itself,<ref>Mishna Brurah 544:1</ref> and 2) the community will benefit directly from the labor in a physical way, such as fixing the roads or water sources and not building a shul.<ref>Rashba 4:326, Rama 544:1</ref>
# Non-professional labor for communal needs is permitted even if the community will only benefit after the holiday<ref>Shulcan Aruch 544:2, Mishna Brurah 544:1</ref> and even if the benefit isn't a physical benefit, such as construction for a shul.<ref>Mishna Brurah 544:1, Rama 544:1</ref>
# Examples of communal needs include: fixing the streets, water aqueducts, marking graves, and fixing a mikveh.<ref>Moed Katan 2a, Shulchan Aruch 544:2. Mishna Brurah 544:4 clarifies that you can fix a mikveh only if it'll be completed on chol hamoed and be needed on the holiday otherwise it is forbidden since it involves professional labor.</ref>

==Avoiding a Loss==
See [[Dvar Ha'aved on Chol Hamoed]] for details on this topic.
# Saving time isn’t considered dvar haaved.<ref>Chol Hamoed Kehilchato p. 286, Chazon Ovadia p. 196</ref>
# Doing a melacha on chol hamoed to save time for after the moed that he can use for learning and not doing the melacha will cause him bitul torah is not dvar haaved.<ref>Rav Moshe Feinstein (Hilchot Chol Hamoed Zichron Shlomo teshuva 19), Chol Hamoed Kehilchato p. 286, Chazon Ovadia p. 196</ref>

==Hiring Workers==
#It is prohibited to hire workers to do melacha on Chol HaMoed. This prohibition applies even if the action one is hiring another to do would be permitted if one was doing this activity for oneself or for another free of charge.<ref>Shulchan Aruch O.C. 542:1. Mishna Brurah 542:2 explains that the prohibition is uvda dichol. The Mishna Brurah notes that some poskim permit one to pay a worker to do work if 1) the person cannot perform the work himself, 2) the workers will not do the work unless they are paid, and 3) it is litzorech hamoed. The same idea is found in Ritva 12a s,v. hay. Shulchan Aruch is based on Moed Katan 12a according to Rabbenu Gershom and Rashi. However, Ran (Chiddushim m"k 12a s.v. rav) quotes two opinions about this question. One opinion permits paying a worker for work that is permitted as a tzorech hamoed. </ref> However, if one does not give the worker a set salary and pays him with food that he eats with the owner, then paying a worker on Chol HaMoed would be allowed.<ref>Shulchan Aruch O.C. 542:1 </ref>
#If the work is a pressing need to the point that it would cause a substantial loss if not performed (davar ha’aveid), then it would be permitted to hire a worker to perform the work, even if the work is not necessary for the holiday (litzorech hamoed) and involves skilled labor (maaseh uman). In such a case one may even pay the worker.<ref>Rama 542:1 and Mishna Brurah 542:5. The Biur Halacha explains that is preferable for one to hire a non-Jew in this situation. Mishna Brurah 540:2 states that if it would only be a minor loss, one may only do non-skilled labor (maaseh hedyot) to prevent the loss.</ref>
#One may hire a worker who has nothing to eat in order that he will be able to sustain himself.<ref>Shulchan Aruch 542:2. The Mishna Brurah there cites the Magen Avraham as saying that if the poor person has bread and water, then it is prohibited to employ him. Magen Avraham 534:7 writes that ideally one should only employ such a person in a private setting because other people may not know that this poor person has a special exemption to do melacha on Chol HaMoed.</ref>
#Someone who has no food at all, or one who has food but does not have his needs for the holiday (tzorchei hamoed), is considered someone who has no food and is allowed to work on Chol HaMoed.<ref>Mishna Brurah 542:7. See the Magen Avraham cited by the Mishna Brurah who holds more stringently and says that if one has bread and water, one may not work on Chol HaMoed. </ref>
#If one stipulates with a non-Jew that the non-Jew should do work for him after Chol HaMoed, but the non-Jew starts the work immediately during Chol HaMoed, one need not stop the non-Jew because he instructed the non-Jew that he should perform the work after the moed.<ref>Rama 543:3 as explained by M.B 543:11</ref>

==Taking a Haircut==

#It’s a mitzvah to take a haircut on Erev [[Yom Tov]].<ref>Shulchan Aruch O.C. 531:1 </ref> Some say that it is acceptable to take a haircut within 30 days of the holiday and that's considered sufficiently close to the holiday to indicate that he cut his hair in honor of the holiday.<ref>Pri Megadim M"Z 531:1, Shaar Hatziyun 531:1</ref>
#It’s forbidden to take a haircut on Chol HaMoed. The rabbis prohibited this so that people would prepare properly before the holiday.<ref>Shulchan Aruch O.C. 531:2. 
The Mishna in Moed Katan 13b lists the people who are permitted to shave on Chol HaMoed. The list includes those who were unable to do so before Yom Tov such as someone who just arrived from his travels abroad. The Gemara on 14a explains that the reason that the Rabbis forbade shaving on Chol HaMoed is to encourage people to shave in honor of Yom Tov before Yom Tov. If one were allowed to shave on Chol HaMoed, we are concerned that he would not shave on Erev Yom Tov and he would enter Yom Tov unkempt. Shulchan Aruch O.C. 531:1 writes that it is a mitzvah to shave before Yom Tov and in 531:2 records the prohibition to shave on Chol HaMoed. </ref> It’s forbidden to take a haircut even if one took one before the holiday.<ref>Shulchan Aruch O.C. 531:2. 
Rabbenu Tam (cited in Tur 531) held that since that is the reason for the rabbinic enactment, if one shaved before Yom Tov, he can shave on Chol HaMoed and the enactment would not apply. The Tur himself rejects this logic for two reasons: 1. If someone who shaved before Yom Tov could shave on Chol HaMoed, why is he not listed in the Mishna among the people who can shave on Chol HaMoed? 2. It should be forbidden because nobody can tell that he shaved before Yom Tov. This second reason is based on a question raised in the Gemara there about someone who was too busy to shave on Erev Yom Tov because he was looking for something that he lost. Though the Gemara leaves this question unresolved, the Tur here rules strictly, saying that since nobody can tell why he did not shave before Yom Tov, it is forbidden to do so. Thus he applies the same logic to one who already shaved before Yom Tov and forbids him from shaving on Chol HaMoed itself.
S”A 531:2 rules explicitly against Rabbenu Tam and says that even one who shaved before Yom Tov cannot shave on Chol HaMoed. Though most rishonim and acharonim rejected the idea of the Rabbenu Tam, the Noda Biyehuda Mahadura Kamma 13 writes that one may rely on Rabbenu Tam on condition that the one cutting his hair is a poor person who does not have what to eat. When asked why he printed such a novel idea, in Nodah Biyehuda Mahadura Tinyana 99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatam Sofer 154 writes that the Nodah Biyehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a biblical prohibition of shaving with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatam Sofer disagrees with the Nodah Biyehuda’s leniency as did most other acharonim (see Chida in Yosef Ometz Siman 7) </ref>
#Chazal did not make an exception for someone who was sick and was unable to cut one’s hair before the holiday and forbid him as well.<ref>S”A 531:3 </ref>
#Chazal made a few exceptions and permitted certain people to cut hair on Chol HaMoed including: a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Chol Hamoed or late on Erev Yom Tov and was unable to cut one’s hair of Erev [[Yom Tov]], and one who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to shave before the holiday).<ref>S”A 531:4, Hilchot Chol HaMoed Zichron Shlomo (pg 27) </ref> Those who Chazal permitted to permitted to cut one’s hair should do so in private.<ref>Shulchan Aruch O.C. 531:5 quoting Ramban and Mordechai </ref>
##Nowadays there is no leniency to permit haircutting for someone who came back from a trip overseas before Yom Tov or on Chol Hamoed.<ref>Rav Elyashiv (cited by Dirshu 531:7) and Ish Matzliach (cited by Tiferet 531:15) conclude that there is no leniency of someone who comes from overseas before Yom Tov or on Chol Hamoed. The reason is that it is possible to cut one's hair in the country where a person was travelling. Also, travel doesn't take so long. This is evident in Mishna Brurah 531:12 who writes that it is only a leniency for someone who came from a very far trip and it is known to everyone that he couldn't cut his hair before Yom Tov. That doesn't really exist today. Also, Mishna Brurah 531:13 writes that if a person came in from overseas and was in another city before he came home before Yom Tov it is forbidden to for him to shave on Chol Hamoed. The reason is that he could have shaved in that other town. This is the basis for Rav Elyashiv's ruling.</ref>
#Cutting one’s hair for medical reason is permissible.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 29) quoting Mishna Brurah 531:21 </ref>
#It is permissible to comb or wash one’s hair even though hairs will be pulled out.<ref>Mordechai (Moed Katan 839), Rama O.C. 531:8, Aruch Hashulchan 531:8, Yalkut Yosef (Moadim pg. 517), Shemirat Shabbat Kehilchita (vol 2. 66:32) </ref>

===Women and Children===

#This prohibition applies both to men and women,<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 26), Mishna Brurah 546:16 based on Pri Megadim 546:9 and Gra 546:5, Kaf Hachaim 546:28, Shemirat Shabbat Kehilchita vol. 2 66:23. </ref> but not to children below the age of Bar or Bat Mitzvah if it causes them discomfort.<ref>In Moed Katan 14a, Shmuel permitted a parent to cut the hair of his child on Chol Hamoed. There are two versions whether this applies only to a baby born on Chol Hamoed or any child. Rosh (m"k 3:2) and Rambam (Hilchot Yom Tov 7:19) rule like the lenient version of Shmuel. Therefore, Shulchan Aruch O.C. 531:6 permits haircutting for a child.

Nemukei Yosef (Moed Katan 7a s.v. katan) writes that it is only permitted to cut a child's hair if it is causing them discomfort. Magen Avraham 531:8, Mishna Brurah 531:15, Aruch Hashulchan 531:6, and Kaf Hachaim 531:26 codify the Nemukei Yosef. Shulchan Gavoha (cited by Or Letzion 3:24:1) disagrees and holds that it is permitted even if the child is not in discomfort.

Magen Avraham 531:9 writes that if the child looks like he is older than bar/bat mitzvah one should not give him a haircut publicly. </ref>
#It is permitted to perform an upsherin on Chol Hamoed even if it is delayed.<ref>Shaare Teshuva 531:2 quotes the Gan Hamelech who allows an Upshirin on Chol Hamoed for a baby whose third birthday falls out on Chol Hamoed Sukkot or Pesach. He even quotes poskim who allow delaying it until Chol HaMoed if the birthday falls out earlier. Kaf Hachaim 531:30 and Piskei Teshuvot 531:3 agree. Or Letzion (3:24 fnt. 1) notes that it is questionable why it is permitted to have an upshiring according to Nemukei Yosef who doesn't allow cutting a child's hair unless he's in discomfort. Divrei Yatziv (Likutim 93) writes that since an upsherin is a minhag it is the equivalent of a child who is discomfort and it is permitted to cut his hair. </ref>
#Some poskim are strict to forbid fixing a wig on Chol Hamoed.<ref>Rav Moshe Feinstein (quoted in Dirshu M”B 531:note 4) is strict regarding fixing a wig on Chol HaMoed, while Beer Moshe 7:5 is lenient. </ref>
#A woman may remove other hair on her body besides for on her head.<ref>Shulchan Aruch O.C. 546:5, Aruch Hashulchan 531:8 </ref>

===Shaving on Chol HaMoed===
See the full article about [[Shaving on Chol Hamoed]].
#In general, it is forbidden to shave on Chol HaMoed unless it jeopardizes his job.<ref>Moed Katan 13b, Shulchan Aruch O.C. 531:1, Hilchot Chol HaMoed Zichron Shlomo (pg 26) </ref>
#Many Ashkenazic authorities permit [[shaving]] on Chol HaMoed for someone who shaves regularly, at least once every three days, on condition that (1) he shaved on Erev Yom Tov and (2) there's a great need or is pained by not [[shaving]]. Also, one who relies on this only to look presentable should not be protested.<ref>*Nodeh BeYehuda 1:13 writes that one may rely on the opinion of Rabbenu Tam who holds that one who shaved on Erev Chag may shave during Chol HaMoed on condition that the one cutting the hair is a poor person who doesn’t have what to eat. When asked why he printed such a novel idea, in Nodeh BeYehuda 2:99-101 he explains that if he didn’t print it, people would go to non-Jewish barbers who use razors and he had another secret reason. The Chatom Sofer 154 writes that the Nodeh BeYehuda’s hidden reason was that there were some who shaved daily with a razor and by allowing them to shave on Chol HaMoed he would save them from a biblical prohibition of [[shaving]] with a razor as long as their hair stayed below some minimal level. In conclusion, the Chatom Sofer disagreed with the Nodeh BeYehuda’s leniency.
*Based on the opinion of Rabbenu Tam, Sh”t Igrot Moshe OC 1:163 rules leniently for someone who shaved on Erev [[Yom Tov]] and regularly shaves at least once in every 3 days, and he’s pained by not [[shaving]] or has a great need to shave. His logic is that even the Tur who disagreed with the Rabbenu Tam would agree nowadays, since many people shave regularly and it is well known that one who shaved on Erev [[Yom Tov]] will still have to shave on Chol HaMoed. This addresses the Tur's first question on Rabbenu Tam, however, with regards to his second claim, Rav Moshe offers several potential answers. [http://www.yutorah.org/lectures/lecture.cfm/764803/Rabbi_Shmuel_Marcus/Shaving_on_Chol_Hamoed Rabbi Shmuel Marcus] explains this [[teshuva]] of Rav Moshe.</ref> Some authorities are even more lenient and say that if one shaves daily and shaved on Erev [[Yom Tov]] one should shave on Chol HaMoed.<ref>[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Rav Schachter] (min 50-53) quotes Rav Soloveitchik who said that anyone who had permit to shave should shave in order to look presentable for the holiday. This is also recorded in Nefesh HaRav (p. 189) and "Halakhic Positions of Rabbi Joseph B. Soloveitchik" pg. 25. Rav Aharon Lichtenstein (cited in Techumin 2:133 note 37) agrees with this ruling of Rav Soloveitchik.</ref> However, many poskim rejected this leniency<ref>Rav Chaim David Halevi (Aseh Lecha Rav 1:39) notes that most contemporary poskim reject Rav Moshe’s leniency. Shemirat Shabbat Kehilchita (Vol. 2 66:23) is also strict. Rav Avigdor Neventzal (Yerushalayim Bimoadeha Chol HaMoed pg. 237) is strict even for a date or a business meeting. </ref> including most sephardic poskim.<ref>Chazon Ovadyah ([[Yom Tov]] pg 190), Yalkut Yosef Moadim pg. 516) and Rabbi Shalom Mesas (Tevuot Shemesh OC 55-56), [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour] on dailyhalacha.com</ref>
#A man may trim his mustache even if it does not interfere with his eating.<ref>Shulchan Aruch O.C. 531:8, Mishna Brurah 531:21, Kaf Hachaim 531:39 </ref>

==Nail Cutting==

#Ashkenazim hold that it’s forbidden to cut one’s nails normally on Chol HaMoed, while Sephardim hold that it is permissible.<ref>S”A 532:1 holds it’s permissible, while the Rama 532:1 writes that the Ashkenazic minhag is to refrain from [[cutting one's nails]] on Chol HaMoed. Yalkut Yosef 531:10 writes that Sephardim follow S”A. Hilchot Chol HaMoed Zichron Shlomo (pg 29) writes that the Ashkenazic minhag is like the Rama. See, however, the Aruch HaShulchan 532:2 and Magen Avraham 532:1 who write that in extenuating circumstances, a person who didn't get to cut his nails before Chol HaMoed because he was very busy, may cut his nails on Chol HaMoed. [http://www.dailyhalacha.com/Display.asp?PageIndex=&ClipID=2478 Rabbi Eli Mansour on dailyhalacha.com] also writes that the Sephardic minhag is to permit cutting nails on Chol HaMoed, whereas Ashkenazim refrain.</ref>
#If one cut one's nails on Erev [[Yom Tov]] one may cut them on Chol HaMoed.<ref>Magen Avraham 532:1, Mishna Brurah 532:2 </ref>
#It’s permissible to cut one’s nails with one’s hands or teeth.<ref>Mishna Brurah 532:3 </ref>
#If one usually cuts one’s nails on Erev [[Shabbat]], it’s permissible to cut them on Chol HaMoed Erev [[Shabbat]].<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=1812&pgnum=64 Nachalat Shiva 57], Ba'er Hetiev 532:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30), Kaf Hachaim 532:5, Chazon Ovadia (p. 194). However, Shaarei Teshuva 468:1 quotes Shvut Yaakov 1:17 who disagrees and forbids this. </ref>
#It’s permissible for a woman to cut her nails before going to the mikveh.<ref>Rama 532:1 </ref> If a man has the custom to go to the mikveh before every Shabbos, some poskim permit cutting nails.<ref>Shu”t Nachalat Shivah (Chelek 1, Siman 57). Shevut Yaakov disagrees (Chelek 1, siman 17 cited by Shaarei Teshuva siman 468:1).</ref>
#Whenever it is permissible to cut one’s hair on Chol Hamoed, it is also permissible to cut one’s nails.<ref>Magen Avraham 532:1, Mishna Brurah 532:2, Aruch HaShulchan 532:2 </ref>
#It is permissible to cut one’s nails for medical reasons.<ref>S”A 532:2 </ref>
#It is permissible to cut one’s nails if they are making it difficult to put on shoes.<ref>Rav Nissim Karelitz - Chut Hashani Chol HaMoed pg.227. Because he writes that the gezeira against cutting nails was so that one does not plan to cut them after the holiday starts and enter the holiday looking disgusting/unkempt. But in this case the cutting is in order to fix the nails, and one can therefore rely on the opinions that allow cutting nails on Chol HaMoed.</ref>

==Laundry==
===Washing Machines===
# The poskim hold that the prohibition against doing laundry on chol hamoed applies today even though it is easy to do laundry in a washing machine. The reason is that the prohibition wasn't because of working on chol hamoed. It was enacted in order to ensure that a person prepares for the holiday properly and has clean clothing and doesn't save the laundry for chol hamoed.<ref>Rav Moshe Feinstein (Hilchot Chol Hamoed Zichron Shlomo teshuva 9), Yabia Omer 7:48, Shemirat Shabbat Kehilchata 66:65, Or Letzion 3:24:2, [https://www.hebrewbooks.org/pdfpager.aspx?req=1081&pgnum=277 Rivevot Efraim 1:354:1], [https://ph.yhb.org.il/plus/12-11-11/ Peninei Halacha (Moadim 11:11:4)], Hilchot Chol Hamoed Zichron Shlomo p. 30, Shemirat Hamoed Kehilchato p. 358. </ref>
# If someone did all of their laundry before the holiday and now they don't have clean clothing a minority opinion in the poskim allows doing laundry in a washing machine, while most forbid it.<ref>[https://ph.yhb.org.il/plus/12-11-11/ Peninei Halacha (Moadim 11:11:4)] quotes several who hold that if one cleaned all of one's clothing before chol hamoed and now they're dirty to be able to launder them on chol hamoed. These poskim include [https://www.hebrewbooks.org/pdfpager.aspx?req=21155&st=&pgnum=209 Chemda Genuza of R' Shalosh 2:55], Migdal Sofim 3:30, and Chevel Nachalato 11:19. He also quotes Rav Liyor in Dvar Chevron OC 545 who held this approach but is hesistant to rule like that without the approval of the gedolei hador. Peninei Halacha concludes that majority of the poskim do not allow it. Shemirat Hamoed Kehilchato p. 358 is stringent.</ref>
===Adding to the Load===
# If someone is running a load of permitted clothing such as children clothing one may not add to the load more clothing that otherwise would be forbidden to clean.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32) citing Rav Moshe Feinstein, Shemirat Shabbat Kehilchata ch. 66 fnt. 254, Yabia Omer 7:48, [https://ph.yhb.org.il/plus/12-11-11/ Peninei Halacha (Moadim 11:11:5)], [https://www.yutorah.org/lectures/1101852 Rav Mordechai Willig (Chol Hamoed Shiur 20 min 61)]. Peninei Halacha cites this from Rav Elyashiv in Mivakshei Torah p. 471, Or Letzion 3:24:2, Chazon Ovadia p. 199, Tefilla Lmoshe 2:24, Chut Shani p. 237, Piskei Teshuvot 534:32, and Chol Hamoed Khilchato 5:18. The only lenient opinion he quotes is Shevivei Esh Moadim v. 2 p. 294.</ref>

===Clothing, Towels, Tableclothes===
#It’s forbidden to launder clothing, towels, linens, or tablecloths on Chol HaMoed as the rabbis prohibited this so that people would prepare properly before the holiday.<ref>Gemara Moed Katan 14a, Shulchan Aruch O.C. 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 34). The Mishna (13b) states that it is forbidden to launder clothing on Chol HaMoed. Even though it should have been considered a need of the holiday and permitted, Chazal (Gemara Moed Katan 14a) made a specific gezerah not to do laundry on Chol HaMoed lest one neglect to prepare properly for the holiday and not launder his clothing until the holiday comes. Shulchan Aruch 534:1 codifies this as halacha. </ref> It’s also forbidden to launder clothing in a washing machine.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 30). Rav Ovadia Yosef (Yabia Omer 7:48:1) writes that it is forbidden to do laundry with a laundry machine on Chol HaMoed since the reason of Chazal, to prevent a person from being unprepared for the holiday, still applies whether or not it takes a lot of effort. Shemirat Shabbat KeHilchata 66:63 agrees. </ref>

===Undergarments and Socks===

#It is permitted to launder socks and stockings on chol hamoed if they got dirty. It is better to buy new ones and wash the dirty ones. It is better to wash them by adding them to a load with children clothing rather than wash them by themselves.<ref>Shemirat Shabbat Kehilchato 66:66, Hilchot Chag Bchag p. 225, Shraga Hameir 7:43. This also seems to be the view of Chazon Ovadia p. 198. However, Hilchot Chol Hamoed Zichron Shlomo p. 32 quotes the Debretziner who was strict not to launder even socks and underwear. He writes that usually the only recourse for someone whose clothing got dirty is to buy new ones. In a case where a person doesn't have enough he should ask a competent posek. </ref>
#Some poskim allow cleaning an adult's undergarments if they were all cleaned before the holiday and then because they frequently get sweaty or dirty need to be laundered and there aren't any other available, can be washed in the washing machine on Chol Hamoed.<ref>Yalkut Yosef 534:8 based on Magen Avraham 534:2 and Shraga Hameir 7:43:3. Chazon Ovadia p. 198 permits laundering undershirts if a person changes them daily if he doesn't have clean ones. Shevet Halevi 8:124:2 writes that he would only permit laundering undershirts on chol hamoed if a person is really bothered by not having the undershirt laundered, such as by having worn it for a few days without laundering it. [https://he.wikisource.org/wiki/%D7%97%D7%91%D7%9C_%D7%A0%D7%97%D7%9C%D7%AA%D7%95_%D7%99%D7%90_%D7%99%D7%98 Chevel Nachalato 11:19:2] argues that today many people are bothered to wear an undershirt that they already wore once. </ref> However, some poskim are strict and forbid laundering undershirts.<ref>Hilchot Chag Bchag p. 226 quotes that Rav Elyashiv forbade laundering undershirts which get dirty every day and he should just buy new ones.</ref>
#Similarly, a niddah who needs to change her white underwear for [[Shiva Nekiyim]] and doesn't have enough can launder it on Chol Hamoed.<ref>Yalkut Yosef 534:6 based on Meiri Moed Katan 14a</ref>

===Sheets and Towels===

#One may launder guests' sheets and towels on Chol HaMoed if he had guests the first days and he needs them clean for more guests for chol hamoed or the second days.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=890&st=&pgnum=13 Beer Moshe 7:8] permits cleaning guests' sheets if they are necessary for more guests on the second days. He adds that it is proper to buy new sheets for the guests for the second days rather than do laundry on the sheets from the first days. Similarly, [http://www.shemayisrael.com/parsha/ostroff/archives/shabbos6_21.htm Weekly Hilchos Shabbos Shemini] based on Shemirat Shabbat KeHilchata (66 note 263). Mishna Brurah 534:6 explains that it is permitted to launder clothing that get dirty all the time since it is evident that even if one were to clean in advance of the holiday, they would need to be cleaned again on the holiday. Similarly, Chaye Adam adds that it is permitted to clean a handkerchief that gets dirty frequently. Shemirat Shabbat KeHilchata (66 no. 263) writes that as an application of this Mishna Brurah one is permitted to launder towels and guest sheets on the holiday since those are frequently cleaned on a regular basis. Interestingly, Shevet HaLevi 8:124 is hesitant to permit laundering undergarments which become dirty frequently on Chol HaMoed if one can wear them again without great discomfort. </ref>
#It is permitted to clean sheets in a hospital and hotels on chol hamoed.<ref>Chazon Ovadia p. 198</ref>
#It is permitted to clean towels in a mikveh on chol hamoed.<ref>Shemirat Shabbat Kehilchata 66:67</ref>

===Sick===

#Chazal did not make an exception for someone who was sick and was unable to do laundry before the holiday and forbid him as well.<ref>Mishna Brurah 534:2, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref>

===Extenuating Circumstance===

#Chazal made a few exceptions and permitted certain people to do laundry on Chol HaMoed including a person who was released from prison on the holiday or late on Erev [[Yom Tov]], one who arrives from over seas on Erev [[Yom Tov]] and was unable to do laundry all of Erev [[Yom Tov]], and someone who was a mourner for a relative other than a parent, whose seventh day of [[mourning]] occurred on Erev [[Yom Tov]] which was [[Shabbat]] (and so he was unable to do laundry before the holiday).<ref>Shulchan Aruch O.C. 534:1, Hilchot Chol HaMoed Zichron Shlomo (pg 30) </ref> Those who Chazal permitted to cut one’s hair should do so in private.<ref>Rama 534:1 </ref>
#If someone has only one suit and it got dirty on the first days of yom tov he can clean it for Shabbat or the second days of Yom Tov.<ref>Or Letzion 3:24:3, Hilchot Chag Bchag (p 222 5:19 fnt. 27). The logic is that wearing weekday clothing on Shabbat and Yom Tov is not considered an alternative. Therefore, it is considered as though he only has one clothing, in which case chazal permitted him to launder his clothing (Moed Katan 18a, Shulchan Aruch O.C. 534:1). Although some rishonim forbade this nowadays since it isn't clear that he only has one clothing, some are lenient (see Mishna Brurah 534:9).</ref>

===Women===

#It’s permissible for a women to launder her support hose, nursing bras, and white underwear if she becomes Niddah on Chol HaMoed if she has insufficient to last for the whole holiday.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 32-3) </ref>

===Dry Cleaning===

#Dry cleaning is also forbidden like [[laundering]]. If one’s only suit became so soiled that it’s impossible to worn, some permit it to be dry cleaned, and one should consult a competent rabbinic authority.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) citing Shemirat Shabbat Khilchata 66:72</ref>

===Removing a Stain===

#Many poskim permit cleaning a stain in clothing that one needs to wear on the moed.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33). Rav Moshe Feinstein (Igrot Moshe 5:36:1) writes that cleaning a stain is considered a simple task (melechet hedyot) and does not constitute actual laundry which Chazal forbade. However, giving clothing to a laundromat is forbidden even if it is a simple task. Chazon Ovadia (Yom Tov p. 200) agrees. Shemirat Shabbat Kehilchata 66:72 and Hilchot Chol HaMoed Zichron Shlomo (pg. 33) also allow one to clean a stain if one does not have other suitable clean clothing. Rav Nissim Karelitz in Chut HaShani (Chol HaMoed p. 238) however, does not allow one to wash out a stain unless one is wearing the clothes and one does not have other clothes to wear. Hilchot Chag Bchag p. 214 quotes Rav Elyashiv as lenient. Chol Hamoed Khilchato (ch. 5 fnt. 86) quotes Rav Wosner as strict. </ref>
#If a garment has a tough stain that won’t be removed if one waits until after the holiday, cleaning is permissible.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33), Shemirat Shabbat Kehilchata 66:72 </ref>

===Ironing, Making Pleats, and Polishing===

#Ironing is permissible but pressing by a professional is forbidden.<ref>Or Letzion 3:24:4, Hilchot Chol HaMoed Zichron Shlomo (pg 33-4) </ref>
#Making pleats in a skirt or pants is forbidden.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 33) </ref>
#Many poskim permit polishing one's shoes on Chol HaMoed, though some forbid it. Everyone permits brush them off.<ref>Rav Moshe Feinstein (Hilchot Chol Hamoed Zichron Shlomo teshuva 4), Yabia Omer 1:32, and Or Letzion 3:24:4 permit polishing shoes on Chol Hamoed. Hilchot Chol HaMoed Zichron Shlomo (pg 34) quotes that most poskim permitted polishing shoes. </ref>

===Children's Clothing===
#If children’s clothing got dirty, it is permissible to launder the clothing that is necessary for the moed.<ref>Mishna Brurah 534:11 and Aruch HaShulchan 534:8. Rav Shlomo Zalman Auerbach in Shulchan Shlomo 534:3 says that this age is until at most 6 or 7 years old. Tiferet 534:7 quotes Rav Sheinberg (Avnei Yishpeh 1:104) who said that there's no specific age and it depends on the child. </ref>
#It is permitted to clean the children's clothing that are necessary for the rest of the moed all together in one load, rather than one clean the ones that are necessary right then.<ref>Minchat Yitzchak 8:50:2, Yabia Omer 7:48, Hilchot Chol Hamoed Zichron Shlomo p. 32, Hilchot Chag Bchag p. 229-230. He explains that it is minimizing the tircha and melacha by doing it together and that's better than only doing what is immediately necessary. Even though Rama 534:6 writes that a person should only clean the children's clothing one at a time as necessary, here it is permitted since doing it one at a time will be more tircha and melacha. Rav Ovadia permits doing all the clothing in one load because it minimizes tircha and melacha and also the children's clothing get dirty quickly.</ref>
#If someone is going with their children to their parents or another place some poskim hold that one should bring as many of the children's clothing as they own in order that they won't have to launder them on chol hamoed,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=890&pgnum=14 Beer Moshe 7:9], Rav Nissim Karelitz (cited by Tiferet 534:9)</ref> while others are lenient if it is a difficulty.<ref>Hilchot Chol Hamoed Zichron Shlomo quoting Rav Moshe Feinstein (teshuva 7-8), Shemirat Shabbat Kehilchata ch. 66 fnt. 255, Rav Meir Mazuz (cited by Tiferet 534:9)</ref>
#It isn't necessary to buy extra clothing before the moed to avoid having to launder children's clothing on chol hamoed.<ref>Rav Moshe Feinstein (Hilchot Chol Hamoed Zichron Shlomo teshuva 7), [https://www.hebrewbooks.org/pdfpager.aspx?req=890&pgnum=14 Beer Moshe 7:9]</ref>

==Moving Houses==

#It is forbidden to move homes on Chol Hamoed.<ref>Based on Moed Katan 13a, Shulchan Aruch O.C. 535:1 writes that one may not move homes on Chol HaMoed. Mishna Brurah 535:1 explains that it’s forbidden because of the tircha (exertion) involved. S”A writes that it’s only forbidden to move from one courtyard to another, however within the same courtyard it’s permitted. Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes in name of the Drinsiner Rav that since nowadays people have many possessions and moving always involved exertion it’s forbidden in any manner. Shemirat Shabbat KeHilchata 68:24 (footnote 86) seemingly disagrees with this and yet leaves the leniency of moving within the chetzer out of the halachas probably because nowadays we don’t have groups of houses in small courtyards.</ref>
#Nonetheless, if it’s intolerable to live under present conditions, there’s a loss of money one may certainly move homes. However, if one is moving from a rented house to one that one owns, or from a home which one splits with others to live in one’s own home there’s room to be lenient and preferably one should ask a rabbinic authority.<ref>Shulchan Aruch 535:1 writes that one may not move homes from one courtyard to another, however, in 535:2 he permits if one is moving from someone else’s home to one’s own home. Mishna Brurah 535:7 explains that moving to one’s own home is permitted because it’s a Simcha for him, yet, it’s not permitted if one is just moving from a ugly or small house to a nicer or bigger one. Shaar Tzion 535:5 writes that the same leniency would be true if one is moving from a joint home to one’s own home. Shemirat Shabbat KeHilchata 68:24 quotes this as halacha. However, Hilchot Chol HaMoed Zichron Shlomo (pg 7) writes that one shouldn’t move unless there’s more serious needs such as if the living conditions are intolerable or there’s a loss of money. Mishna Brurah 535:7, Hilchot Chol HaMoed Zichron Shlomo (pg 7), and Shemirat Shabbat KeHilchata 68:24 write that each case should be judged by a rabbinic authority. </ref>
#One may not set aside time to move around and organize inventory for business on Chol Hamoed.<ref>Shevet Halevi 6:67 writes that moving around and organizing business inventory is a tircha and forbidden just like it is forbidden to turn over one's fruit unless they're going to rot. Another proof is that it is forbidden to bring utensils back from a worker on Chol Hamoed. Also, it is forbidden to move one's residence from place to place because of tircha.</ref>
#It is forbidden to contract a house to be built on Chol Hamoed.<ref>Shulchan Aruch OC 543:2 writes that one can't contract a house to be built by a non-Jew on Chol Hamoed. Hilchot Chol HaMoed Zichron Shlomo (pg 100) writes that if the custom is that everyone contracts their house to be built with a contract (kablanut) and not by individual day workers (sachir) it is a discussion if it can be built on Chol Hamoed and a person must ask a posek if they can rely on that leniency.</ref>
#It is permitted to pack and take home suitcases and bags that he took with him for the first days when he is traveling to another place or home on chol hamoed.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=890&pgnum=64 Beer Moshe 7:85] explains that this isn’t considered like moving residences.</ref>

==Buying and Selling==

#One is not permitted to purchase or sell an item that will not be needed for the festival.<ref>M.B 539:1 writes that buying and selling is forbidden on Chol HaMoed because it is burdensome. The Levush 539:1 writes that if a sale or purchase comes his way that will provide him great gains he can undergo the transaction in private, as long as he ensures to spend more than he would have otherwise from the funds he receives from the transaction to add to the joy of the holiday. The Aruch Hashulchan 539:3 explains that it is because the atmosphere of the day is supposed to be one of joy and involved with Torah and one may get caught up in doing business and shopping that it will become like a normal day.
S.A 539:12 forbids transactions not needed for the moed; however, the Rama writes that one may purchase items which are not needed for the Yom Tov in private. M.B 539:43 limits this leniency to items one will not be able to acquire at a discounted price after the festival because, as explained by M.B 539:18, this is similar to dvar heaved.</ref>
#One is permitted to buy or sell if by not undergoing the transaction he would experience a loss.<ref>Shulchan Aruch OC 539:1. An example would be if a lock broke you would be able to replace it so that the items inside will not be stolen. A dvar heaved is something that is already considered yours and there is a fear that you will lose it if you do not act.</ref> Accordingly, if there is an opportunity such as a sale that is passing and the sale will not happen again, one may purchase the object at the discounted price.<ref>Chol HaMoed by Rabbi Dovid Zucker/ Rabbi Moshe Francis pg 101. However it is better for one to wait, if the sale will happen again.</ref>
#One may purchase or sell something that is generally bought or sold for the festival even in public.<ref>S.A 539:10. Chol HaMoed By Rabbi Dovid Zucker/ Rabbi Moshe Francis p105 quotes a machloket regarding whether one is allowed to buy more than is necessary for the festival. </ref>
#One may not return an item unless one would not be able to return the item after the festival.<ref>Chol HaMoed p. 108 cites Rav Moshe Feinstein who says that one may not return for a refund. However, if by waiting one will no longer be able to return the object this is considered a dvar heaved and may be returned. </ref>
#One should not shop online during Chol HaMoed unless no money is being paid.<ref>Chol HaMoed p. 108 </ref>
#If one traveled during the moed and found a unique object that he will not be able to find when he returns from his trip, he may purchase such an item.<ref>Chol Hameod p 106-107 Rav Moshe Feinstein says that this is considered a dvar heaved because it will save him the trip in the future. However, Rav Moshe says that it is better for one to extend his trip until after the Chag. This leniency only applies if he will not be returning to this city after the festival. Similarly, if a child is visiting a parent during Chol HaMoed and the parent will buy the item for the child, whereas if the parent does not purchase the item, the child will have to buy it himself this is considered a dvar heaved and one may allow his parents to buy it for him on Chol HaMoed.</ref>
#One is permitted to make a sale if he is poor and the sale will provide him with more money that he can spend for the moed.<ref>Shulchan Aruch OC 539:4. Here the S.A is discussing someone who does not have enough money to spend for Yom Tov, not merely someone who has stingy, but would spend more if he had more money. </ref>

=== Bringing Items to and back from a Professional ===
#One should not pick up an item from a store even if one ordered it before the holiday and even if the store is a non-Jewish store.<ref>Gemara Moed Katan 13b, Shulchan Aruch 534:3, Mishna Brurah 534:16 explains that some say it is because of tircha (unnecessary effort) to pick up something at the store and some say it is because it is going to look like it was commissioned to be done on chol hamoed. According to the last reason it is forbidden even if it is at a non-Jewish store. Chol HaMoed p. 107 agrees.</ref> If the item is necessary for the holiday it can be picked up on Chol Hamoed.<ref>Gemara Moed Katan 13b, Shulchan Aruch 534:3</ref> If it is necessary for a mitzvah item even if it isn't a tzorech hamoed it can be picked up on Chol Hamoed.<ref>Mishna Brurah 534:15 citing the Pri Megadim</ref>
#It is forbidden to bring an item to a professional on chol hamoed even if it is something that is necessary for the moed.<ref>Bach 534 is strict to forbid bringing a kli to a professional on chol hamoed even if it is necessary for the moed. [https://www.hebrewbooks.org/pdfpager.aspx?req=38213&st=&pgnum=130 Shita Talmid L'Ri Mparis 13b] and Meiri 13b agree. Mishna Brurah 534:15 quotes this from Bach and Eliya Rabba 534:6. Hilchot Chag Bchag p. 345 agrees. Therefore, Hilchot Chag Bchag and Tiferet 534:14 quoting Chiko Mamtakim write that it is forbidden to bring a car to a mechanic on chol hamoed. However, Maamar Mordechai 534:4 argues that it is permitted since it is a tzorech hamoed. Kaf Hachaim 534:21 quotes Maamar Mordechai.

Why is there a prohibition to bring kelim to a bet hauman on the moed for a tzorech hamoed? Hilchot Chag Bchag explains that it is a concern that people will think that you asked the uman to do melacha for after the moed. Hilchot Chol Hamoed Khilchato (ch. 8 fnt. 61) writes that there's a concern that people will think you asked the uman to do melacha in a prohibited fashion, such as maaseh uman for tzorech hamoed. The practical difference between these approaches is that Hilchot Chol Hamoed Kehilchato would permit bringing to an uman kelim for ochel nefesh since there maaseh uman is permitted.

See Hilchot Chol Hamoed Zichron Shlomo p. 102 who permits bringing clothing to a dry cleaner on chol hamoed to do for after the moed. However, seemingly this is in contradiction to Mishna Brurah 534:15. </ref>

==Traveling==

#Taking a trip for pleasure is considered a legitimate festival need and thus may be done on Chol HaMoed.<ref>S.A. 536:1. It is problematic, however, to engage constantly in pleasure trips without enjoying the Moed through festive meals and Torah; see Kol Bo and M.B. 530:2.</ref>
#Modes of transportation that are forbidden on a Torah level on Yom Tov (e.g. a car) may not be used on Chol HaMoed without need,<ref>As a basic extension of the laws of the Chol HaMoed. However, R’ Moshe Feinstein (Piskei Halachos 6) permits the use of a car even for walkable distances.</ref> while other modes of transportation (e.g. a bicycle) may even be used without need.<ref>Mo’adei Hashem 34. See Rama 536:1 for the parallel case of riding an animal. </ref>

==Writing==

#Writing in a non-professional manner such as regular handwriting is permissible for a need of the holiday, public need, a loss of money, or a passing mitzvah.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 73-7). 
The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and S”A 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. S”A 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. </ref> It is customary when writing for a need of the holiday or a public need that isn't for the holiday to alter the way in which one writes.<ref>Rama 545:1 and 545:5, Magen Avraham 545:21, Mishna Brurah 545:5 and 34. Mishna Brurah explains that it means that they wrote everything on a slant.</ref>
#Writing in a professional manner/calligraphy is only permissible if there’s a public need, a loss of money, or a passing mitzvah.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 72-73). Background: The Mishna in Moed Katan 18b states that one may not write a loan unless the lender doesn’t trust the borrower and could potentially lose his capital. The Rambam (Chol HaMoed 7:13) and S”A 545:1 generalize this by stating that one may not write on Chol HaMoed if there’s no potential loss of money. </ref>
#Because of ‘need of the holiday’, it’s permissible to write a shopping list or a social letter. Additionally a child may draw. Some say that one should write on a slant so as to function as a Shinui (change from the norm).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 75-6) </ref>
#It is permissible to take notes in a vocational course, write homework for school, or to write a bank deposit because of a concern of a loss.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 76-77) </ref>
#Some permit using a copy machine (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit in order to prevent a loss.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) quotes Rav Moshe as permitting and Rav Yacov Kamenetsky as forbidding. </ref>
#It’s permissible to use a tape recorder on Chol HaMoed.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 79) </ref>
#If a person has a nuance in Torah he is permitted to write it down so that he doesn't forget it.<ref>Shulchan Aruch O.C. 545:9, Mishna Brurah 545:47. Taz 545:13 writes that his father-in-law wrote the Bach on chol hamoed. Radvaz 1:357 permits a rabbi to write a teshuva on chol hamoed because of tzarchei rabbim and dvar ha'aved. </ref>
#If a sefer torah is invalid and the congregation needs it for ''[[Kriyat HaTorah|kriyat hatorah]]'' it may be fixed on chol hamoed.<ref>Shulchan Aruch O.C. 545:2. From the Bet Yosef it appears that the leniency is based on the fact that it is included in tzarchei rabbim, communal needs. This is also the view of Magen Avraham 545:4. Gra 544:1 asks that Rashba (cited by Rama 544:1) holds that communal needs are only permitted if it is a physical need and not a spiritual one. Chayey Adam 111:1 (and Nishmat Adam 106:2) answers that the reason it is permitted to fix a sefer torah that is necessary is because of dvar ha'aved, a concern for loss. The loss of the mitzvah of kriyat hatorah is sufficient to permitted professional work necessary to fix the torah. </ref>

===Typing===

#Some consider typing on a computer like non-professional writing and so it’s permissible if there’s a ‘need of the holiday’. However, some consider typing like professional writing which is only permissible is there’s a public need, a loss of money, or a passing mitzvah.<ref>The Mishna (Moed Katan 18b) establishes that in general one may not write on Chol HaMoed. Rambam (Chol HaMoed 7:13) and Shulchan Aruch O.C. 545:1 codify this. Just like other melachos on Chol HaMoed, there are two categories of writing. The Rama 545:1 quotes two opinions about whether ordinary writing is considered professional and says that the minhag is to be lenient. Based on this and other reasons, Hilchot Chol HaMoed Zichron Shlomo (p. 87) writes that ordinary writing is maaseh hedyot. Shulchan Aruch O.C. 540:1 and Mishna Brurah 540:1 clarify that maaseh hedyot is muter for a tzorech hamoed. Mishna Brurah 545:4 writes that writing of a sofer is considered professional and would not be permitted even for a holiday need. A very practical question to ask is how this halacha translates to typing on a computer. Is that considered like regular writing or professional writing?

*Rav Ovadia Yosef (Sh”t Yabia Omer 8:48:5) writes that typing on a computer is considered non-professional writing and would permit typing up divrei torah one might forget or sending greetings for a holiday need. Rav Elyashiv (cited by Hilchot Chag Bchag p. 288) agrees that it is permitted for any holiday need. Similarly, Igrot Moshe EH 4:73:4 implies that typing on a computer isn’t considered a melacha. Shemirat Shabbat KeHilchata (ch. 66 n. 211) adds that typing is permitted because it isn’t permanent. He permits even if it isn't a need for the holiday. However, saving the information to the hard-drive is problematic because of boneh as the disk is improved when information is saved. That is only permitted for a holiday need or dvar aved. [[Shevet Halevi]] (6:37 s.v. VeAf) discusses whether typing is considered like writing for the purpose of Chol HaMoed because it is easy, but doesn't come to a conclusion.
*Shemirat Hamoed Kehilchato (ch. 3 fnt. 49) is lenient and quotes Rav Shlomo Zalman Auerbach as also holding that printing is maaseh hedyot. Some of his proofs that maaseh hedyot and uman depends on how it is done and not the result is from Mishna Brurah 540:8 and Eshel Avraham 545.</ref>
#There is a dispute whether printing from a computer is considered like professional or ordinary writing. Most poskim are lenient. Therefore, they permit printing even for just a tzorech hamoed. The stringent poskim would only allow printing for a dvar haaved.<ref>Regarding printing, Hilchot Chol HaMoed Zichron Shlomo (pg 78) records a dispute between Rav Moshe Feinstein who considers printing to be non-professional writing and Rav Yacov Kamentsky who argues that printing is considered professional writing. Yabia Omer 8:48:3 holds that printing is considered maaseh hedyot. He quotes there Rav Elyashiv as also holding this way. However, Beer Moshe 7:41 and Kinyan Torah Bhalacha 2:97 are stringent and hold it is a maaseh uman since the result is professional looking print. [https://www.yutorah.org/sidebar/lecturedata/1099687/Hilchos-Chol-Hamoed-Shiur-12:-Dvar-Haaved-and-Maaseh-Uman Rabbi Willig (Chol Hamoed shiur 12 min 46-49)] seems to be lenient as he commented about polaroid that it isn't maaseh uman. </ref>

===Taking Pictures===

#Some permit using a camera (since it’s not similar to writing) for a ‘need of the holiday’, while some only permit if there’s a loss (such as if one will miss a rare opportunity to take such a picture).<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 78) quotes Rav Moshe Feinstein (see Piskei Halachos 30,31) as permitting this because it is a maaseh hedyot, an action that does not require expertise. He also quotes Rav Yacov Kamenetsky as forbidding, arguing that it is a maaseh uman, and thus it is not allowed except in a case of monetary loss. R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 209) agrees with the lenient opinion. </ref>
#Many permit taking pictures with digital cameras or camcorders. The files from cameras or camcorders may be transferred to a computer.<ref>This follows from the idea that “writing” on an electronic screen is not considered writing at a Torah level and there is no effort involved. See the responsa of R’ Moshe Stern (siman 56), which discusses a using calculator. See Shemiras Shabbos Kehilchesa 66:55, which permits such activities because the writing is not at all permanent. R’ Yosef Shalom Elyashiv is also quoted (Mevakshei Torah p. 473 note 85) as permitting writing on a computer screen, if necessary for the Moed, because it is not considered writing. </ref>
#Burning pictures onto a disk is permitted by many authorities. Others say it is only allowed in cases of necessity for the Moed or monetary loss.<ref>While R’ Moshe Feinstein allows this (Piskei Halachos 32), R’ Shlomo Zalman Auerbach (Shemiras Shabbos Kehilchesa 66 note 211) contends that it is problematic because of the melacha of boneh, building. There is some contention, however, whether this would still be the case for a memory storage device that already has data on it, or can be rewritten; see Shulchan Shlomo Hilchos Yom Tov veChol HaMoed 545:5 in the margins, and also Nishmas Avraham O”CH 340. </ref>
#Many permit the use of a film camera unconditionally;<ref>R’ Moshe Feinstein (Piskei Halachos 31,32) allows using a film camera, since the “writing” which occurs before the film is developed is not considered substantive. However, R’ Chaim Kanievsky writes in the name of the Chazon Ish that it is forbidden. See Shemiras Shabbos Kehilchesa 67:19 and note 105 in the name of R’ Shlomo Zalman Auerbach. </ref> others permit only for a rare photo opportunity.<ref>See the responsa of R’ Moshe Stern 55.</ref>
#One should not have pictures developed on Chol Hamoed.<ref>Yabia Omer OC 11:53 writes originally he thought that a professional picture is a maaseh uman based on the discussions of printing presses. However, he concluded that it wasn’t maaseh uman but still it was forbidden to let the pictures be developed on chol hamoed.</ref>

==Going to Work on Chol HaMoed==

#If one may lose one’s job or if one can’t explain it to one’s employer and one will lose a promotion then it’s permissible to go to work. Additionally, it’s permissible to work for needs of the public community such as a work for the Shul.<ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>
#If one will lose one’s usual customers if one doesn’t open one’s store on Chol HaMoed and not just a loss of income then it’s permissible to open one’s store on Chol HaMoed but still one should minimize one’s hours.<ref>Rav Schachter on [http://www.ou.org/torah/article/oukosher_pre-pesach_webcast_5771 OU Pre-Pesach Webcast 5771] between minutes 62 and 64:15 </ref>

==Having Simchas==

#It’s forbidden to have a wedding on Chol haMoed because of Ein Maarivin Simcha BeSimcha (one may not mix different Simcha’s).<ref>S”A 546:1 </ref>
#It’s permissible to have a [[Brit Milah]], [[Pidyon HaBen]], or Siyum.<ref>Hilchot Chol HaMoed Zichron Shlomo (pg 106-7) </ref>

==Tefillin==

{{Tefillin on Chol HaMoed}}

==Work Through a Non-Jew==

#It is forbidden to instruct a non-Jew to do any activity that’s forbidden for a Jew to do on Chol HaMoed.<ref>Shulchan Aruch O.C. 543:1 </ref>
#It is forbidden to have a non-Jew build one's house on Chol Hamoed. This is forbidden even if it is contracted and isn't fired per hour or day. It is forbidden even if it is outside of the town.<ref>Gemara Moed Katan 12a, Shulchan Aruch O.C. 543:2</ref>
#For a mitzvah it is permitted to ask a non-Jew to do construction on Chol Hamoed.<ref>Mishna Brurah 543:1, Shemirat Shabbat Kehilchata end of ch. 68</ref>
#If hiring a worker on chol hamoed is cheaper than hiring him afterwards nonetheless it is forbidden to hire the worker on chol hamoed, even if he's non-Jewish.<ref>Chayey Adam 106:12, Mishna Brurah 643:2. However, [https://www.hebrewbooks.org/pdfpager.aspx?req=118&pgnum=239 Chelek Levi 183] disagrees. Chol Hamoed Kehilchato quotes this dispute and adds that Sh"t Maamar Mordechai and Rav Meir Mazuz dispute this Chayey Adam. Chayey Adam explains that it isn't considered a dvar aved to have to spend more for a service that was necessary and would cost more after the moed. It is only considered a loss to permit buying and selling but not to permit melacha. Chelek Levi argues that it is a dvar aved even with respect to melacha and certainly for a non-Jewish worker. Ramban (Piskei Chol Hamoed) seems to be a proof for Chelek Halevi. Gra on 539:9 quotes this Ramban who doesn't distinguish between buying and writing, which is a melacha.</ref>

==Links==

*[http://www.yutorah.org/lectures/lecture.cfm/834054/Rabbi_Elchanan_Adler/Contemporary_Applications_of_Hilchos_Chol_HaMoed Contemporary Applications of Hilchos Chol HaMoed] by Rabbi Elchanan Adler
*[http://www.yutorah.org/lectures/lecture.cfm/733780/Rabbi_Hershel_Schachter/Hilchos_Chol_Hamoed Hilchos Chol Hamoed] by Rabbi Hershel Schachter

==Related Pages==

*[http://www.halachipedia.com/documents/5775/Chol_HaMoed_Packet.pdf Chol Hamoed Packet]

==Sources==
{{Reflist|2}}
<references />
{{Holidays}}
[[Category:Holidays]]
[[Category:Pesach]]
[[Category:Sukkot]]

Order of Taking the Four Minim

2026-03-23T20:51:13Z

YitzchakSultan1: /* How to Hold Them */

[[Image:Lulav.png|300px|right]]
Based on the pasuk ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים וענף עץ עבות וערבי נחל "And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook," we learn that we need to take one [[lulav]], one [[etrog]], three [[hadasim]] and two [[aravot]].<ref>sukka 34b based on Vayikra 23:40, Sefer Hachinuch Mitzva 324, Shulchan Aruch 651:1 </ref>

==Who is Obligated==
# This mitzva of [[arba minim]] is an obligation on every individual. <ref>Sukka 41b. Tosafot there says that since the pasuk says ולקחתם in the plural and not in the singular we know that it is on everyone. </ref>
# Women are exempt from taking the [[arba minim]] because it is a [[mitzvah aseh shehazman grama]]. They are permitted and even encouraged to but while Ashkenaz women can say the beracha if they choose to do the mitzva, Sephardic women shouldn't say the beracha. <ref>Mishna [[Sukkah]] 28, Bikurei Yakov 657:5, Shulchan Aruch Orach Chaim 640:1. 
{{Bracha on Mitzvot Aseh Shehazman Grama}} </ref>
# Women do not have to shake the [[lulav]] in all six directions as men do. <ref>Shu"t Rav Pealim 1:12 </ref>
# The obligation for children begins at the age when they can shake the [[lulav]] on their own.<ref>Sukka 42a, Rambam Hilchot sukka 7:19. The Mishna Brurah 657:1 adds even if a child is six years old, the usual age of [[chinuch]], if he cannot shake the [[lulav]] properly, one is not obligated to train him in this mitzva. </ref> When they reach that age, the father has an obligation to buy him a kosher set of [[arba minim]] that will be his own. <ref>Shulchan Aruch 657:1. Beiur Halacha there "kidei lichancho" adds that it must be kosher, and Iggerot Moshe OC 3:95 adds that it should be his own if possible. </ref>

==Beracha==
# On the first day of [[Sukkot]] prior to shaking the [[lulav]], we recite the beracha of ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת לולב and add [[shehecheyanu]]. On the remaining days, including the second day of Yom Tov<ref>Hagahot Maimoniyot Brachot 11:3 writes there's no bracha on lulav the second day since we already did it yesterday but then he concludes that the minhag Ashkenaz was to recite it and the Rabbenu Peretz agreed.</ref>, we don't say [[shehecheyanu]] unless the first day was [[shabbat]], in which case we would say it on the second day. <ref>Shulchan Aruch 662:1-2. </ref>
# If one didn't take the [[four minim]] on the first day, then he says [[shehecheyanu]] the first time that he does. <ref>Mishna Brurah 662:3 </ref>
#The beracha and taking of the [[arba minim]] should be done while standing, but if you sat, you are yotzei bidieved. <ref>Chazon Ovadia p. 416 quoting the Shibbolei Haleket 366, and the Sefer Yereim 114 that its based on a gezeira shava learned from [[sefirat haomer]]. The halacha regarding [[sefirat haomer]] is in Rambam Hilchot Temidim Umusafim 7:23. Mahari Vayil 191 explicitly states that one should shake the lulav while standing. Lehorot Natan 11:69 concludes that both the bracha and mitzvah should be done standing.</ref>
#Some say that a person should pick up the Etrog first and put it down after putting down the lulav first,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6059&st=&pgnum=189 Ibn Shuiv 94d], Mateh Moshe 928, Magen Avraham 651:8. This is learned from a comparison to Tefillin, that the Etrog comes first in the pasuk like Tefillin shel yad. </ref> however, the halacha does not follow that opinion.<ref>Dagul Mirvava (on Magen Avraham 651:8) based on Rambam, Tosfot 39a, Rosh, and Tur 651:5</ref>

==When to make the Bracha==
===Before Doing the Mitzva (עובר לעשייתן)===
# Since we are supposed to make the beracha before doing the mitzva (''[[over liasiyatan]]'')<ref>Pesachim 7b, Rambam Hilchot [[Lulav]] 7:6 </ref> and since we fulfill the mitzva of [[arba minim]] by simply lifting them together<ref>Sukka 42a </ref> it is preferable to follow one of these methods so that you say the beracha and then do the mitzva. Either
##take the [[Lulav]], [[Hadasim]], and [[Aravot]] in one’s right hand, leave the [[Etrog]] on the Table (out of the box)<ref>As the Rambam says in Hilchot Sukka 7:5 the taking of the daled minim are all one mitzva and are miakev each other (meaning taking 3 without the 4th doesn't fulfill anything.) Therefore, until you take the [[etrog]] you haven't fulfilled your obligation, then you say the beracha, and then fulfill your obligation. The Bach 651 says that this option only works according to Rabbeinu Tam cited in Tosafot [[Sukkah]] 34b s.v. Shetehei who holds that one must take all four species simultaneously to fulfill his obligation. The Rosh [[Sukkah]] 3:14 disagrees and says there is no need to take all four together. Therefore, the Bach says this suggestion wouldn't work according to the Rosh. However, the Shaar Hatziyun 651:28 disagrees with the Bach and says even according to the Rosh this suggestion would work because even though you don't need to lift them simultaneously, you haven't fulfilled your obligation until you lift all four at least at some point. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] in one’s right hand, and [[Etrog]] in one’s left hand while the [[Etrog]] is upside down <ref>Holding the [[etrog]] upside down allows you not to fulfill your obligation until you flip it over because the Gemara Sukka 42a that in order to fulfill the mitzva of taking the daled minim all four have to be held kiderech gideilatan"-the way in which they grow. Mishna Brurah 652:16 says you aren't even yotze bidieved. Bach 651 (mentioned in the previous suggestion) says based on the aforementioned Rosh this suggestion would also not work unless you held all 4 minim upside down. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] and [[Etrog]] in their upright positions and have in mind not to fulfill the mitzvah until you make the Bracha. <ref>This works because even if we say mitzvot don't need kavana (argument in [[Rosh Hashana]] 28b see http://halachipedia.com/index.php?title=Having_Kavana_for_Mitzvot ) to be yotze, most poskim agree that kavana not to be yotze doesn't fulfill your obligation. (Bet Yosef 589 and S”A 6:4). Rav Yosef Dov Soloveitchik in Reshimot [[Shiurim]] [[Sukkah]] 39a notes that this suggestion is only valid if over li'asiyatan requires one to recite the beracha prior to the fulfillment of the mitzvah but not if the beracha needs to be recited before the performance of the mitzva. Taz OC 651:5, writes that this suggestion is difficult as one may forget to have specific intent not to fulfill the mitzvah when he lifts them. However, this is the preferred method of the Biur Hagra 651:5. </ref>and then make the Bracha. <ref>All three suggestions are made by tosafot in sukka 39a "over". Shulchan Aruch O.C. 651:5 suggests the first two suggestions, while the Mishna Brurah 651:25 quotes the Bet Yosef who brings the third option and quotes the Gra as saying that the third option is the most preferable. The Mishna Brurah makes no mention of which option is preferable. Yalkut Yosef (Kitzur S”A 651:14) also brings all three opinions and doesn’t decide on which is most preferable. </ref>
# After the fact if one took all four species (before making the Bracha), one may still make the Bracha as long as one didn’t shake it yet.<ref>Tosfot Pesachim 7b s.v. bidna, Rosh Sukka 3:33, Chayei Adam 148:11, Mishna Brurah 651:27, and Yalkut Yosef (Kitzur S”A 651:14). The Rabbeinu Nissim Sukka 20b "U'Midefarchinan" says that this is permitted even lechatchilah. The Bikkurei Yaakov 651:20 extends it to the entire [[hallel]] and the Aruch Hashulchan 651:14 says that as long as your still holding your [[lulav]] you can still say the beracha. Shaar Hatziyun 651:32 however rejects this opinion. </ref>
===In the Sukkah===
# Some have the minhag to shake the lulav after reciting the bracha in the Sukkah before praying Shacharit and then additionally to shake the Lulav during Hallel (without repeating the beracha),<ref>This practice is mentioned by the Mishna Brura 652:4</ref> while most recite the beracha in shul after Chazarat Hashatz of Shacharit, before Hallel.<ref>Shulchan Aruch O.C. 644:1</ref> Some specifically prefer that the bracha be made right before the hallel so that there isn’t an interruption between the bracha and the shaking the lulav in the hallel, one of the primary mitzvot of the lulav.<ref>Nefesh Harav p. 217, Rav Tzvi Pesach Frank in Mikraei Kodesh 2:16</ref> Alternatively, some argue that based on the principle of tadir kodem, giving precedence to the common mitzvah, one must daven Shacharit before shaking the lulav.<ref>Shu"t Igrot Moshe OC 4:99 writes that the practice to do so earlier in the Sukkah is only for very unique individuals who are very careful to carry the lulav everywhere. However, generally it is a violation of tadir kodem. Additionally, Teshuvot Vehanagot 5:216 notes that this was the practice of the Rav Velve Soloveitchik to recite the bracha on lulav before Hallel. Similarly,
[https://www.torahanytime.com/#/lectures?v=67781 Rav Yitzchak Yosef (Motzei Shabbat Haazinu 5779 min. 6)] explains that his father, Rav Ovadia Yosef, never took the lulav to shake it in the Sukkah. Rav Hershel Schachter (cited in Sukkos Packet for Young Israel of Woodmere 5781 p. 6) records that this was also Rav Soloveitchik's practice to shake the lulav in shul before Hallel.</ref>

==Set up of the Arba Minim==
[[File:Sephardi Minim.jpg|thumb|Sephardic setup|right|100px]]
[[File:Four Species.jpg|thumb|Ashkenazic setup|left|200px]]

#The Sephardic custom is to put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle but slightly to the right , and one [[Hadas]] and one [[Aravah]] on the right side. <ref>Magen Avraham 651:4 quoting the Arizal writes that one should put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle together with the [[Lulav]], and one [[Hadas]] and one [[Aravah]] on the right side. The Shaar HaTziyun 651:11 quotes the Pri Megadim who says that one shouldn’t follow that practice unless one is known for his piety. However, Yalkut Yosef (Moadim pg 160, [[Sukkot]] p. 75) writes that the Sephardic custom is to follow the Arizal. The Chazon Ovadyah ([[Sukkot]] pg 343) also quotes the Magen Avraham. </ref> However, the Ashkenazic custom is to set up the [[Hadasim]] to the right of the [[Lulav]] and the [[Aravot]] to the left. <ref>Mishna Brurah 651:12, Nitei Gavriel (Arba Minim 40:4). Mishna Brurah there adds that this is true for a lefty as well. </ref>
#It is a mitzva to tie the [[lulav]] together, but if you don't it is still kosher. <ref>Shulchan Aruch 651:1. Mishna Brurah 651:8 explains although we don't hold like the shita of Rabbi Yehuda on sukka 11b who says that you need to tie it together, there is still the mitzva of hiddur mitzva from the pasuk of זֶה אֵלִי וְאַנְוֵהוּ. Yalkut Yosef Moadim 159, Chazon Ovadia [[sukkot]] 340 </ref>
#Sephardim should tie the three together with [[lulav]] leaves in three places using double knots, <ref>Shulchan Aruch 651:1, Chazon Ovadia [[sukkot]] 342 quotes the Sefer Yiraim 124 also and says that is the custom. He also quotes the Chatam Sofer sukka 36b as saying that since the mitzva of hiddur is objective based on what the torah told us, we should only use the double knots made of [[lulav]] leaves and not use the handles that they have nowadays. Mishna Brurah 651:14 quotes the Mordechai explaining that these three ties are representative of the three patriarchs </ref> while Ashkenazim generally use the woven holder made of [[lulav]] leaves that has holes for the three minim, in addition to the three ties. <ref>Mishna Brurah 651:8 quoting the Shu"t Agura Biohalecha (12:273). Tzitz Eliezer 13:43 agrees to this as well. </ref> this holder is traditionally known as a ''keshetil''.
#The minimum length for the [[lulav]] is four [[Tefachim]], and the minimum length for [[hadasim]] and [[aravot]] is three [[Tefachim]]. There is no maximum length, however, if your [[hadasim]] or [[aravot]] are longer than 3 than your [[lulav]] has to remain at least a [[tefach]] taller so that at least part of it will shake recognizably. <ref>sukka 32b with Ritva, Ran, and Meiri there. Rambam Hilchot sukka 7:8 agrees too. </ref>
#One should make sure to tie it up so that the [[Hadasim]] are above the [[Aravot]]. <ref>Rama 651:1, Mishna Brurah 651:12, Nitei Gavriel 40:8, Chazon Ovadyah ([[Sukkot]] pg 343-4) </ref>
#It is preferable not to have a non-jew tie them together for you, but if he does it is still kosher. <ref>Yalkut Yosef Moadim page 159 </ref>

==How to Bind the 4 Minim (''Eged'')==

#The halacha follows the opinion that it is not necessary to have the Lulav, Hadasim, and Aravot bound up together, however, it is a mitzvah and proper to do so to make the 4 minim look nicer.<ref>Gemara Sukkah 33a and 36b cites a dispute between Rabbi Yehuda who holds that there is an obligation to bind the 3 minim together and the Rabbis who hold that it is only preferable in order to make the mitzvah nicer. Rambam (Lulav 7:4) and Shulchan Aruch O.C. 651:1 hold like the Rabbis.</ref>
#The Etrog is not tied up with the other 3 minim. It is held in the left hand while the others are held in the right hand.<ref>Rambam (Lulav 7:4), Shulchan Aruch 651:2, Yalkut Yosef 651:2</ref>
#It is proper to bind the Lulav, Hadasim, and Aravot with a double knot.<ref>Shulchan Aruch 651:1</ref> The Ashkenazic minhag is to allow using the kashekel's (woven lulav leaf holders) and consider them to be a binding of the 3 minim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=19746&pgnum=32 Agurah BeOhalecha 33] writes that using a woven lulav holder is valid since it keeps the 4 minim together and the egged doesn't need to be a knot, just something that is tight. Mishna Brurah 651:8 cites the Agura Bohalecha. Aruch Hashulchan 551:7 also allows using a kashekel because it looks nice. Rav Shmuel Kamenetsky (Kovetz Halachot Sukka p. 344) is lenient. Bikkurei Yacov 651:8 writes that lulav rings as a binding is the equivalent of using a lulav kashekel and he's strict to use a double knot. </ref> For Sephardim, it is advised to tie the Lulav, Hadasim, and Aravot and not just use a holder.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.651.11?lang=bi Kaf Hachaim 651:11], Yalkut Yosef 651:3, Chazon Ovadia p. 347, Rav Soloveitchik (Nefesh Harav p. 217). [https://www.hebrewbooks.org/pdfpager.aspx?req=1120&pgnum=245 Bet Dovid 554] writes that a person should not use a woven lulav holder because it is necessary to have an eged that is tied together, such as a double knot. Kaf Hachaim writes that it is proper to be strict. Chazon Ovadia writes that it is proper to follow the Bet Dovid but there is what to rely upon to follow the Agura Bohalecha. Rav Soloveitchik held that the keshekel isn't a double knot and also there's an issue of taaseh v'lo min ha'asuy to take the minim out of the eged and replace them without retying it. (See Rashi and Rabbenu Chananel on Sukka 11a.) </ref>
#If one forgot and didn't tie them before the holiday, one shouldn't tie them with a knot on Yom Tov.<ref>Shulchan Aruch 651:1 writes that one may not tie a knot for the purposes of binding the 3 minim. See, the Chida ([http://www.hebrewbooks.org/pdfpager.aspx?req=33684&st=&pgnum=37 Moreh BeEtzbah n. 291]) seems to say that there's no issue of making knots with lulav leaves. Kaf HaChaim 651:19 rejects this opinion. Yalkut Yosef 651:6 writes that if one didn't tie it before Yom Tov there's what to rely on to tie it with a double knot on Yom Tov.</ref> Rather one should take a string, wrap them up, and tuck in the end of the string.<ref>Tur and Rama 651:1, Yalkut Yosef 651:6</ref>
##If one didn't do so before Yom Tov, it is permitted to peel off a leaf of the Lulav to hold the minim together with a slip knot or winding them together and tucking in the end.<ref>Kaf HaChaim 651:20</ref> The Ashkenazic minhag is to refrain from doing this except in private and in an abnormal fashion.<ref>Shaarei Teshuva 651:3, Piskei Teshuvot 651:3</ref>
##If one forgot to tie the 3 minim before Yom Tov it is permitted to bind them with a pre-made lulav ring.<ref>Bikkurei Yacov 651:8</ref> However, it is forbidden to tie a lulav ring on Yom Tov. <ref>Piskei Teshuvot 651:3</ref>

==How to Hold Them==
[[Image:Rav Mordechai Eliyahu Lulav.jpg|200px|right]]

#We need to hold the [[arba minim]] right side up, "biderech gedeilatan"-the way which they grow.<ref>sukka 45b. Mishna Brurah 652:16 and Chazon Ovadia Hilchot sukka page 340 say you aren't even yotze bidieved. </ref> The species shouldn't be turned downward when shaking in the downward direction, they should always be held upright and the shaking should be towards that direction.<ref>Kaf Hachaim 651:47, Chazon Ovadia p. 341</ref>
#Holding the four species side-wise is incorrect.<ref>Chazon Ovadia p. 341</ref>
#The Etrog should be held together with the other species at the bottom of lulav.<ref>Shaar Hakavaot 103b, Ben Ish Chai (Shana Rishona Haazinu n. 14), Kaf Hachaim 651:48. The [https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=2ahUKEwjo86Gvo-PdAhVnh-AKHUJeBqUQjRx6BAgBEAU&url=http%3A%2F%2Fwww.tapuz.co.il%2Fblogs%2Fviewentry%2F7357845&psig=AOvVaw0iGAVSyIUH3jMdY6QicO1n&ust=1538415736699429 picture of Rav Mordechai Eliyahu] to the right as well as [https://www.youtube.com/watch?v=r5gFkPxFJf4 this video of Rav Ovadia Yosef (min 1:13)] indicate that this is the correct way to hold the lulav and etrog. However, there is a Chabad minhag to hold the etrog at a slight degree away from the lulav but connected at the bottom (Sefer Haminhagim Chabad p. 66, Piskei Hasiddur dinei lulav fnt. 84).</ref> Most hold that it is fine for the Etrog to be touching the hadasim and aravot and not directly touching the lulav spine.<ref>Nitai Gavriel 54:9 citing the Shaar HaKavanot 103b</ref>
#The minhag is that the spine of the [[lulav]] should be facing towards the person shaking it.<ref>Mishna Brurah 651:47, Chazon Ovadia [[Sukkot]] 358, Ben Ish Chai Haazinu 13 against the Eliyah Rabba 650 and the Orchot Chaim 23 quoting the Raavad who say that the spine should be facing away from him </ref>
#One should hold the [[lulav]] ([[aravot]] and [[hadasim]] included) in the right hand and the [[etrog]] in his left hand.<ref>Shulchan Aruch 651:2. Mishna Brurah 15 explains that this is because the [[lulav]], [[aravot]], and [[hadasim]] have three parts of the mitzva while the [[etrog]] is only one. </ref>
#For people whose left hand is the stronger one,
##Sephardim should hold it as if they were right handed and hold the [[lulav]] in the right and [[etrog]] in the left. <ref>Tur 651, Shulchan Aruch 651:3. See Kaf Hachaim 651:38. </ref>
##Ashkenazim should switch it, and hold the [[lulav]] in the left hand and [[etrog]] in the right hand.<ref>Rama (quoting the Rosh 3:25 and Rabbeinu Yerucham) 651:3. Rama adds that if a lefty held it as if he were a righty, he is still yotzei. see however, Orchos Rabbeinu 2:pg. 288 that the Steipler who was a lefty and Ashkenazi, followed the Shulchan Aruch and not the Rama's ruling. </ref>
#One should hold the [[arba minim]] against each other both for the holding and for the shaking.<ref>Shulchan Aruch 651:11 </ref>
#It is prohibited to have something [[separating]] between your hands and the [[arba minim]]. Therefore, one should remove one's ring and even after the fact if one shook with a ring on some say that one has to shake the lulav again without a bracha.<ref>Beit Yosef 651 says for those who wear [[tefillin]] during [[chol hamoed]] remove it for the [[arba minim]], although technically they don't have to because it doesn't cover the whole hand. Rama 651:7 paskins like this as well. The bach and the biurei hagra there however, both say that you must remove it because its considered a chatzitza as long as its not for the hiddur mitzva. Mishna Brurah 651:36 quotes some who hold that if one shook the lulav with a ring one should shake it again after removing the ring without a bracha. See Halichot Shlomo p. 224 holds that a ring isn't a problem since it only covers a minority of the hand and one should hold the lulav even without that area of the hand.</ref> Some Sephardi poskim allow shaking lulav with a ring on if you hold it with the ends of your fingers and not the part of your finger that has the ring.<ref>Kapot Temarim (Sukkah 37a s.v. ktvu od), [https://www.hebrewbooks.org/pdfpager.aspx?req=9249&st=&pgnum=103 Ikrei Hadaat (33:25)], Tiferet 651:36, Halichot Shlomo (p. 224)</ref> It is permitted to wear a cast or a bandage that you can't remove while shaking the lulav.<ref>Halichot Shlomo p. 224, Chazon Ovadia 417-419 </ref>
# One may not use gloves to hold the lulav. Even after the fact one should shake it again after removing the gloves without a bracha. To avoid concerns of catching COVID one should santize one's hands before and after.<ref>Minchat Asher (Yerach Eytanim Biydan Corona n. 15), Mishna Brurah 651:33</ref>

==Naanuim (Shaking of the Lulav)==

#Sephardim shake the [[lulav]] before [[hallel]] when they first say the bracha and take the [[arba minim]], then in [[hallel]] at the first hodu once, at anna hashem twice, and the second hodu once. <ref>Even though the mishnah in sukka 37b doesn't mention any before [[hallel]], Tosefot there "bihodu" adds that we should shake before also. Shulchan Aruch 651:8 and Chazon Ovadia [[sukkot]] 356 both agree to this.</ref>
#In addition to the times that Sephardim shake, Ashkenazim have the custom that the chazzan shakes in yomru na also, and the congregation shake for all four hodu's that they say after the chazzan says his part. Ashkenazim also shake at both of the final two hodus at the end of [[hallel|hallel.]]<ref>Rama 651:8 and Mishna Brurah 41. </ref> (This is typical of Nusach Ashkenaz, while Nusach Sfard typically did not shake at the first of those two).
#One should refrain from shaking while mentioning the name of Hashem lest he become distracted while saying His name. <ref>Mishna Brurah 651:37, Kaf Hachayim 651:84, Chazon Ovadia 655 </ref>

=== Which direction should he shake the lulav? ===
#Sephardim and Chasidim shake towards the south, north, east, up, down, west. (If the shul faces east then to your right, left, forward, up, down, backward.)<ref>Chazon Ovadia 352-353 rules like the Arizal against Shulchan Aruch O.C. 651:10 who says to start at east and turn clockwise. </ref> One should turn his body and face the direction to which he is shaking.<ref>Bikkurei Yaakov 651:36 quoting the Ari as well as the Kaf Hachayim 651:96 </ref>
#Ashkenazim shake east, south, west, north, up, down. Face forward and shake clockwise.<ref>Maharil, Shulchan Aruch O.C. 651:10, Mishna Brurah 651:47. There is a third ordering of directions to shake the lulav that is not common. That is the opinion of Levush 651 that the order is: east, north, west, south, up, down.</ref> You don't have to turn your body to face that direction, you can just shake the [[lulav]] towards that direction while facing forward.<ref>Mishna Brurah 651:37 quoting the Magen Avraham and the Maamar Mordechai. </ref>
# If someone is in a shul that has a minhag to shake in a certain direction he should follow their practice.<ref>Orchot Rabbenu v. 3 p. 91, Chazon Ovadia Sukkah p. 355. Chazon Ovadia quotes all the reasons that it isn't necessary to have one practice in this case but concludes that it is proper to establish one practice for each community.</ref> Some are lenient and don't consider it [[Lo Titgodedu]].<ref>Piskei Teshuvot 651:13 based on Aruch Hashulchan 651:22</ref>

==Borrowing without Permission==

#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away n a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot, However, on the first day (or first two outside of Israel) one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>
#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>
#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>

==After [[Sukkot]]==

#The [[arba minim]] don't retain their holiness after [[sukkot]], but it still should not be treated disrespectfully like being thrown into the garbage. It is permissible though to leave them somewhere even if you know somebody else will throw them in the garbage.<ref>Mishna Brurah 21:6-7, [https://www.ou.org/holidays/sukkot/halacha-lmaaseh-on-arba-minim/ OU.org], [https://www.star-k.org/articles/kashrus-kurrents/4476/shaimos-guidelines/ Star-K]. Although the Shulchan Aruch 21:1, is referring to old [[tzitzit]], Mishna Brurah 21:1 extends it to all items used for a mitzva including a lulav. </ref> One who shows extra care by burying articles used for mitzvot, will receive beracha. <ref>Rama 21:1 </ref>
#There are several other customs that people have to do with their [[arba minim]]. <ref>Most of these are based on [[Shabbat]] 117b which says that Rabbi Ami and Rabbi Asi would make a meal out of the bread used for the eruv, because it was already used for a mitzva. </ref>

*Burn the [[lulav]] in the oven baking the matzas. <ref>Rama 664:9 </ref>
*Burn the [[lulav]] on erev [[pesach]] with the chametz.
*Make [[etrog]] jelly and eat it on Tu B'shvat.
*Give the pitom of the [[etrog]] to a pregnant women as a [[prayer]] for an easy childbirth. <ref>Kaf Hachayim 664:60 mentions the last 3 </ref>
*Use the [[hadasim]] as [[besamim]] for [[Havdalah]]. <ref>Tur 297 and Bach there. </ref>

==Sources==
<references />
[[Category:Holidays]]
[[Category:Sukkot]]

Order of Taking the Four Minim

2026-03-23T20:46:50Z

YitzchakSultan1: /* How to Hold Them */

[[Image:Lulav.png|300px|right]]
Based on the pasuk ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים וענף עץ עבות וערבי נחל "And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook," we learn that we need to take one [[lulav]], one [[etrog]], three [[hadasim]] and two [[aravot]].<ref>sukka 34b based on Vayikra 23:40, Sefer Hachinuch Mitzva 324, Shulchan Aruch 651:1 </ref>

==Who is Obligated==
# This mitzva of [[arba minim]] is an obligation on every individual. <ref>Sukka 41b. Tosafot there says that since the pasuk says ולקחתם in the plural and not in the singular we know that it is on everyone. </ref>
# Women are exempt from taking the [[arba minim]] because it is a [[mitzvah aseh shehazman grama]]. They are permitted and even encouraged to but while Ashkenaz women can say the beracha if they choose to do the mitzva, Sephardic women shouldn't say the beracha. <ref>Mishna [[Sukkah]] 28, Bikurei Yakov 657:5, Shulchan Aruch Orach Chaim 640:1. 
{{Bracha on Mitzvot Aseh Shehazman Grama}} </ref>
# Women do not have to shake the [[lulav]] in all six directions as men do. <ref>Shu"t Rav Pealim 1:12 </ref>
# The obligation for children begins at the age when they can shake the [[lulav]] on their own.<ref>Sukka 42a, Rambam Hilchot sukka 7:19. The Mishna Brurah 657:1 adds even if a child is six years old, the usual age of [[chinuch]], if he cannot shake the [[lulav]] properly, one is not obligated to train him in this mitzva. </ref> When they reach that age, the father has an obligation to buy him a kosher set of [[arba minim]] that will be his own. <ref>Shulchan Aruch 657:1. Beiur Halacha there "kidei lichancho" adds that it must be kosher, and Iggerot Moshe OC 3:95 adds that it should be his own if possible. </ref>

==Beracha==
# On the first day of [[Sukkot]] prior to shaking the [[lulav]], we recite the beracha of ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת לולב and add [[shehecheyanu]]. On the remaining days, including the second day of Yom Tov<ref>Hagahot Maimoniyot Brachot 11:3 writes there's no bracha on lulav the second day since we already did it yesterday but then he concludes that the minhag Ashkenaz was to recite it and the Rabbenu Peretz agreed.</ref>, we don't say [[shehecheyanu]] unless the first day was [[shabbat]], in which case we would say it on the second day. <ref>Shulchan Aruch 662:1-2. </ref>
# If one didn't take the [[four minim]] on the first day, then he says [[shehecheyanu]] the first time that he does. <ref>Mishna Brurah 662:3 </ref>
#The beracha and taking of the [[arba minim]] should be done while standing, but if you sat, you are yotzei bidieved. <ref>Chazon Ovadia p. 416 quoting the Shibbolei Haleket 366, and the Sefer Yereim 114 that its based on a gezeira shava learned from [[sefirat haomer]]. The halacha regarding [[sefirat haomer]] is in Rambam Hilchot Temidim Umusafim 7:23. Mahari Vayil 191 explicitly states that one should shake the lulav while standing. Lehorot Natan 11:69 concludes that both the bracha and mitzvah should be done standing.</ref>
#Some say that a person should pick up the Etrog first and put it down after putting down the lulav first,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6059&st=&pgnum=189 Ibn Shuiv 94d], Mateh Moshe 928, Magen Avraham 651:8. This is learned from a comparison to Tefillin, that the Etrog comes first in the pasuk like Tefillin shel yad. </ref> however, the halacha does not follow that opinion.<ref>Dagul Mirvava (on Magen Avraham 651:8) based on Rambam, Tosfot 39a, Rosh, and Tur 651:5</ref>

==When to make the Bracha==
===Before Doing the Mitzva (עובר לעשייתן)===
# Since we are supposed to make the beracha before doing the mitzva (''[[over liasiyatan]]'')<ref>Pesachim 7b, Rambam Hilchot [[Lulav]] 7:6 </ref> and since we fulfill the mitzva of [[arba minim]] by simply lifting them together<ref>Sukka 42a </ref> it is preferable to follow one of these methods so that you say the beracha and then do the mitzva. Either
##take the [[Lulav]], [[Hadasim]], and [[Aravot]] in one’s right hand, leave the [[Etrog]] on the Table (out of the box)<ref>As the Rambam says in Hilchot Sukka 7:5 the taking of the daled minim are all one mitzva and are miakev each other (meaning taking 3 without the 4th doesn't fulfill anything.) Therefore, until you take the [[etrog]] you haven't fulfilled your obligation, then you say the beracha, and then fulfill your obligation. The Bach 651 says that this option only works according to Rabbeinu Tam cited in Tosafot [[Sukkah]] 34b s.v. Shetehei who holds that one must take all four species simultaneously to fulfill his obligation. The Rosh [[Sukkah]] 3:14 disagrees and says there is no need to take all four together. Therefore, the Bach says this suggestion wouldn't work according to the Rosh. However, the Shaar Hatziyun 651:28 disagrees with the Bach and says even according to the Rosh this suggestion would work because even though you don't need to lift them simultaneously, you haven't fulfilled your obligation until you lift all four at least at some point. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] in one’s right hand, and [[Etrog]] in one’s left hand while the [[Etrog]] is upside down <ref>Holding the [[etrog]] upside down allows you not to fulfill your obligation until you flip it over because the Gemara Sukka 42a that in order to fulfill the mitzva of taking the daled minim all four have to be held kiderech gideilatan"-the way in which they grow. Mishna Brurah 652:16 says you aren't even yotze bidieved. Bach 651 (mentioned in the previous suggestion) says based on the aforementioned Rosh this suggestion would also not work unless you held all 4 minim upside down. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] and [[Etrog]] in their upright positions and have in mind not to fulfill the mitzvah until you make the Bracha. <ref>This works because even if we say mitzvot don't need kavana (argument in [[Rosh Hashana]] 28b see http://halachipedia.com/index.php?title=Having_Kavana_for_Mitzvot ) to be yotze, most poskim agree that kavana not to be yotze doesn't fulfill your obligation. (Bet Yosef 589 and S”A 6:4). Rav Yosef Dov Soloveitchik in Reshimot [[Shiurim]] [[Sukkah]] 39a notes that this suggestion is only valid if over li'asiyatan requires one to recite the beracha prior to the fulfillment of the mitzvah but not if the beracha needs to be recited before the performance of the mitzva. Taz OC 651:5, writes that this suggestion is difficult as one may forget to have specific intent not to fulfill the mitzvah when he lifts them. However, this is the preferred method of the Biur Hagra 651:5. </ref>and then make the Bracha. <ref>All three suggestions are made by tosafot in sukka 39a "over". Shulchan Aruch O.C. 651:5 suggests the first two suggestions, while the Mishna Brurah 651:25 quotes the Bet Yosef who brings the third option and quotes the Gra as saying that the third option is the most preferable. The Mishna Brurah makes no mention of which option is preferable. Yalkut Yosef (Kitzur S”A 651:14) also brings all three opinions and doesn’t decide on which is most preferable. </ref>
# After the fact if one took all four species (before making the Bracha), one may still make the Bracha as long as one didn’t shake it yet.<ref>Tosfot Pesachim 7b s.v. bidna, Rosh Sukka 3:33, Chayei Adam 148:11, Mishna Brurah 651:27, and Yalkut Yosef (Kitzur S”A 651:14). The Rabbeinu Nissim Sukka 20b "U'Midefarchinan" says that this is permitted even lechatchilah. The Bikkurei Yaakov 651:20 extends it to the entire [[hallel]] and the Aruch Hashulchan 651:14 says that as long as your still holding your [[lulav]] you can still say the beracha. Shaar Hatziyun 651:32 however rejects this opinion. </ref>
===In the Sukkah===
# Some have the minhag to shake the lulav after reciting the bracha in the Sukkah before praying Shacharit and then additionally to shake the Lulav during Hallel (without repeating the beracha),<ref>This practice is mentioned by the Mishna Brura 652:4</ref> while most recite the beracha in shul after Chazarat Hashatz of Shacharit, before Hallel.<ref>Shulchan Aruch O.C. 644:1</ref> Some specifically prefer that the bracha be made right before the hallel so that there isn’t an interruption between the bracha and the shaking the lulav in the hallel, one of the primary mitzvot of the lulav.<ref>Nefesh Harav p. 217, Rav Tzvi Pesach Frank in Mikraei Kodesh 2:16</ref> Alternatively, some argue that based on the principle of tadir kodem, giving precedence to the common mitzvah, one must daven Shacharit before shaking the lulav.<ref>Shu"t Igrot Moshe OC 4:99 writes that the practice to do so earlier in the Sukkah is only for very unique individuals who are very careful to carry the lulav everywhere. However, generally it is a violation of tadir kodem. Additionally, Teshuvot Vehanagot 5:216 notes that this was the practice of the Rav Velve Soloveitchik to recite the bracha on lulav before Hallel. Similarly,
[https://www.torahanytime.com/#/lectures?v=67781 Rav Yitzchak Yosef (Motzei Shabbat Haazinu 5779 min. 6)] explains that his father, Rav Ovadia Yosef, never took the lulav to shake it in the Sukkah. Rav Hershel Schachter (cited in Sukkos Packet for Young Israel of Woodmere 5781 p. 6) records that this was also Rav Soloveitchik's practice to shake the lulav in shul before Hallel.</ref>

==Set up of the Arba Minim==
[[File:Sephardi Minim.jpg|thumb|Sephardic setup|right|100px]]
[[File:Four Species.jpg|thumb|Ashkenazic setup|left|200px]]

#The Sephardic custom is to put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle but slightly to the right , and one [[Hadas]] and one [[Aravah]] on the right side. <ref>Magen Avraham 651:4 quoting the Arizal writes that one should put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle together with the [[Lulav]], and one [[Hadas]] and one [[Aravah]] on the right side. The Shaar HaTziyun 651:11 quotes the Pri Megadim who says that one shouldn’t follow that practice unless one is known for his piety. However, Yalkut Yosef (Moadim pg 160, [[Sukkot]] p. 75) writes that the Sephardic custom is to follow the Arizal. The Chazon Ovadyah ([[Sukkot]] pg 343) also quotes the Magen Avraham. </ref> However, the Ashkenazic custom is to set up the [[Hadasim]] to the right of the [[Lulav]] and the [[Aravot]] to the left. <ref>Mishna Brurah 651:12, Nitei Gavriel (Arba Minim 40:4). Mishna Brurah there adds that this is true for a lefty as well. </ref>
#It is a mitzva to tie the [[lulav]] together, but if you don't it is still kosher. <ref>Shulchan Aruch 651:1. Mishna Brurah 651:8 explains although we don't hold like the shita of Rabbi Yehuda on sukka 11b who says that you need to tie it together, there is still the mitzva of hiddur mitzva from the pasuk of זֶה אֵלִי וְאַנְוֵהוּ. Yalkut Yosef Moadim 159, Chazon Ovadia [[sukkot]] 340 </ref>
#Sephardim should tie the three together with [[lulav]] leaves in three places using double knots, <ref>Shulchan Aruch 651:1, Chazon Ovadia [[sukkot]] 342 quotes the Sefer Yiraim 124 also and says that is the custom. He also quotes the Chatam Sofer sukka 36b as saying that since the mitzva of hiddur is objective based on what the torah told us, we should only use the double knots made of [[lulav]] leaves and not use the handles that they have nowadays. Mishna Brurah 651:14 quotes the Mordechai explaining that these three ties are representative of the three patriarchs </ref> while Ashkenazim generally use the woven holder made of [[lulav]] leaves that has holes for the three minim, in addition to the three ties. <ref>Mishna Brurah 651:8 quoting the Shu"t Agura Biohalecha (12:273). Tzitz Eliezer 13:43 agrees to this as well. </ref> this holder is traditionally known as a ''keshetil''.
#The minimum length for the [[lulav]] is four [[Tefachim]], and the minimum length for [[hadasim]] and [[aravot]] is three [[Tefachim]]. There is no maximum length, however, if your [[hadasim]] or [[aravot]] are longer than 3 than your [[lulav]] has to remain at least a [[tefach]] taller so that at least part of it will shake recognizably. <ref>sukka 32b with Ritva, Ran, and Meiri there. Rambam Hilchot sukka 7:8 agrees too. </ref>
#One should make sure to tie it up so that the [[Hadasim]] are above the [[Aravot]]. <ref>Rama 651:1, Mishna Brurah 651:12, Nitei Gavriel 40:8, Chazon Ovadyah ([[Sukkot]] pg 343-4) </ref>
#It is preferable not to have a non-jew tie them together for you, but if he does it is still kosher. <ref>Yalkut Yosef Moadim page 159 </ref>

==How to Bind the 4 Minim (''Eged'')==

#The halacha follows the opinion that it is not necessary to have the Lulav, Hadasim, and Aravot bound up together, however, it is a mitzvah and proper to do so to make the 4 minim look nicer.<ref>Gemara Sukkah 33a and 36b cites a dispute between Rabbi Yehuda who holds that there is an obligation to bind the 3 minim together and the Rabbis who hold that it is only preferable in order to make the mitzvah nicer. Rambam (Lulav 7:4) and Shulchan Aruch O.C. 651:1 hold like the Rabbis.</ref>
#The Etrog is not tied up with the other 3 minim. It is held in the left hand while the others are held in the right hand.<ref>Rambam (Lulav 7:4), Shulchan Aruch 651:2, Yalkut Yosef 651:2</ref>
#It is proper to bind the Lulav, Hadasim, and Aravot with a double knot.<ref>Shulchan Aruch 651:1</ref> The Ashkenazic minhag is to allow using the kashekel's (woven lulav leaf holders) and consider them to be a binding of the 3 minim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=19746&pgnum=32 Agurah BeOhalecha 33] writes that using a woven lulav holder is valid since it keeps the 4 minim together and the egged doesn't need to be a knot, just something that is tight. Mishna Brurah 651:8 cites the Agura Bohalecha. Aruch Hashulchan 551:7 also allows using a kashekel because it looks nice. Rav Shmuel Kamenetsky (Kovetz Halachot Sukka p. 344) is lenient. Bikkurei Yacov 651:8 writes that lulav rings as a binding is the equivalent of using a lulav kashekel and he's strict to use a double knot. </ref> For Sephardim, it is advised to tie the Lulav, Hadasim, and Aravot and not just use a holder.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.651.11?lang=bi Kaf Hachaim 651:11], Yalkut Yosef 651:3, Chazon Ovadia p. 347, Rav Soloveitchik (Nefesh Harav p. 217). [https://www.hebrewbooks.org/pdfpager.aspx?req=1120&pgnum=245 Bet Dovid 554] writes that a person should not use a woven lulav holder because it is necessary to have an eged that is tied together, such as a double knot. Kaf Hachaim writes that it is proper to be strict. Chazon Ovadia writes that it is proper to follow the Bet Dovid but there is what to rely upon to follow the Agura Bohalecha. Rav Soloveitchik held that the keshekel isn't a double knot and also there's an issue of taaseh v'lo min ha'asuy to take the minim out of the eged and replace them without retying it. (See Rashi and Rabbenu Chananel on Sukka 11a.) </ref>
#If one forgot and didn't tie them before the holiday, one shouldn't tie them with a knot on Yom Tov.<ref>Shulchan Aruch 651:1 writes that one may not tie a knot for the purposes of binding the 3 minim. See, the Chida ([http://www.hebrewbooks.org/pdfpager.aspx?req=33684&st=&pgnum=37 Moreh BeEtzbah n. 291]) seems to say that there's no issue of making knots with lulav leaves. Kaf HaChaim 651:19 rejects this opinion. Yalkut Yosef 651:6 writes that if one didn't tie it before Yom Tov there's what to rely on to tie it with a double knot on Yom Tov.</ref> Rather one should take a string, wrap them up, and tuck in the end of the string.<ref>Tur and Rama 651:1, Yalkut Yosef 651:6</ref>
##If one didn't do so before Yom Tov, it is permitted to peel off a leaf of the Lulav to hold the minim together with a slip knot or winding them together and tucking in the end.<ref>Kaf HaChaim 651:20</ref> The Ashkenazic minhag is to refrain from doing this except in private and in an abnormal fashion.<ref>Shaarei Teshuva 651:3, Piskei Teshuvot 651:3</ref>
##If one forgot to tie the 3 minim before Yom Tov it is permitted to bind them with a pre-made lulav ring.<ref>Bikkurei Yacov 651:8</ref> However, it is forbidden to tie a lulav ring on Yom Tov. <ref>Piskei Teshuvot 651:3</ref>

==How to Hold Them==
[[Image:Rav Mordechai Eliyahu Lulav.jpg|200px|right]]

#We need to hold the [[arba minim]] right side up, "biderech gedeilatan"-the way which they grow. <ref>sukka 45b. Mishna Brurah 652:16 and Chazon Ovadia Hilchot sukka page 340 say you aren't even yotze bidieved. </ref> The species shouldn't be turned downward when shaking in the downward direction, they should always be held upright and the shaking should be towards that direction.<ref>Kaf Hachaim 651:47, Chazon Ovadia p. 341</ref>
#Holding the four species side-wise is incorrect.<ref>Chazon Ovadia p. 341</ref>
#The Etrog should be held together with the other species at the bottom of lulav.<ref>Shaar Hakavaot 103b, Ben Ish Chai (Shana Rishona Haazinu n. 14), Kaf Hachaim 651:48. The [https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=2ahUKEwjo86Gvo-PdAhVnh-AKHUJeBqUQjRx6BAgBEAU&url=http%3A%2F%2Fwww.tapuz.co.il%2Fblogs%2Fviewentry%2F7357845&psig=AOvVaw0iGAVSyIUH3jMdY6QicO1n&ust=1538415736699429 picture of Rav Mordechai Eliyahu] to the right as well as [https://www.youtube.com/watch?v=r5gFkPxFJf4 this video of Rav Ovadia Yosef (min 1:13)] indicate that this is the correct way to hold the lulav and etrog. However, there is a Chabad minhag to hold the etrog at a slight degree away from the lulav but connected at the bottom (Sefer Haminhagim Chabad p. 66, Piskei Hasiddur dinei lulav fnt. 84).</ref> Most hold that it is fine for the Etrog to be touching the hadasim and aravot and not directly touching the lulav spine.<ref>Nitai Gavriel 54:9 citing the Shaar HaKavanot 103b</ref>
#The minhag is that the spine of the [[lulav]] should be facing towards the person shaking it. <ref>Mishna Brurah 651:47, Chazon Ovadia [[Sukkot]] 358, Ben Ish Chai Haazinu 13 against the Eliyah Rabba 650 and the Orchot Chaim 23 quoting the Raavad who say that the spine should be facing away from him </ref>
#One should hold the [[lulav]] ([[aravot]] and [[hadasim]] included) in the right hand and the [[etrog]] in his left hand. <ref>Shulchan Aruch 651:2. Mishna Brurah 15 explains that this is because the [[lulav]], [[aravot]], and [[hadasim]] have three parts of the mitzva while the [[etrog]] is only one. </ref>
#For people whose left hand is the stronger one,
##Sephardim should hold it as if they were right handed and hold the [[lulav]] in the right and [[etrog]] in the left. <ref>Tur 651, Shulchan Aruch 651:3. See Kaf Hachaim 651:38. </ref>
##Ashkenazim should switch it, and hold the [[lulav]] in the left hand and [[etrog]] in the right hand. <ref>Rama (quoting the Rosh 3:25 and Rabbeinu Yerucham) 651:3. Rama adds that if a lefty held it as if he were a righty, he is still yotzei. see however, Orchos Rabbeinu 2:pg. 288 that the Steipler who was a lefty and Ashkenazi, followed the Shulchan Aruch and not the Rama's ruling. </ref>
#One should hold the [[arba minim]] against each other both for the holding and for the shaking. <ref>Shulchan Aruch 651:11 </ref>
#It is prohibited to have something [[separating]] between your hands and the [[arba minim]]. Therefore, one should remove one's ring and even after the fact if one shook with a ring on some say that one has to shake the lulav again without a bracha.<ref>Beit Yosef 651 says for those who wear [[tefillin]] during [[chol hamoed]] remove it for the [[arba minim]], although technically they don't have to because it doesn't cover the whole hand. Rama 651:7 paskins like this as well. The bach and the biurei hagra there however, both say that you must remove it because its considered a chatzitza as long as its not for the hiddur mitzva. Mishna Brurah 651:36 quotes some who hold that if one shook the lulav with a ring one should shake it again after removing the ring without a bracha. See Halichot Shlomo p. 224 who seems to hold that a ring isn't a problem since it only covers a minority of the hand and one could hold the lulav even without that area of the hand.</ref> Some Sephardi poskim allow shaking lulav with a ring on if you hold it with the ends of your fingers and not the part of your finger that has the ring.<ref>Kapot Temarim (Sukkah 37a s.v. ktvu od), [https://www.hebrewbooks.org/pdfpager.aspx?req=9249&st=&pgnum=103 Ikrei Hadaat (33:25)], Tiferet 651:36, Halichot Shlomo (p. 224)</ref> It is permitted to wear a cast or a bandage that you can't remove while shaking the lulav.<ref>Halichot Shlomo p. 224, Chazon Ovadia 417-419 </ref>
# One may not use gloves to hold the lulav. Even after the fact one should shake it again after removing the gloves without a bracha. To avoid concerns of catching COVID one should santize one's hands before and after.<ref>Minchat Asher (Yerach Eytanim Biydan Corona n. 15), Mishna Brurah 651:33</ref>

==Naanuim (Shaking of the Lulav)==

#Sephardim shake the [[lulav]] before [[hallel]] when they first say the bracha and take the [[arba minim]], then in [[hallel]] at the first hodu once, at anna hashem twice, and the second hodu once. <ref>Even though the mishnah in sukka 37b doesn't mention any before [[hallel]], Tosefot there "bihodu" adds that we should shake before also. Shulchan Aruch 651:8 and Chazon Ovadia [[sukkot]] 356 both agree to this.</ref>
#In addition to the times that Sephardim shake, Ashkenazim have the custom that the chazzan shakes in yomru na also, and the congregation shake for all four hodu's that they say after the chazzan says his part. Ashkenazim also shake at both of the final two hodus at the end of [[hallel|hallel.]]<ref>Rama 651:8 and Mishna Brurah 41. </ref> (This is typical of Nusach Ashkenaz, while Nusach Sfard typically did not shake at the first of those two).
#One should refrain from shaking while mentioning the name of Hashem lest he become distracted while saying His name. <ref>Mishna Brurah 651:37, Kaf Hachayim 651:84, Chazon Ovadia 655 </ref>

=== Which direction should he shake the lulav? ===
#Sephardim and Chasidim shake towards the south, north, east, up, down, west. (If the shul faces east then to your right, left, forward, up, down, backward.)<ref>Chazon Ovadia 352-353 rules like the Arizal against Shulchan Aruch O.C. 651:10 who says to start at east and turn clockwise. </ref> One should turn his body and face the direction to which he is shaking.<ref>Bikkurei Yaakov 651:36 quoting the Ari as well as the Kaf Hachayim 651:96 </ref>
#Ashkenazim shake east, south, west, north, up, down. Face forward and shake clockwise.<ref>Maharil, Shulchan Aruch O.C. 651:10, Mishna Brurah 651:47. There is a third ordering of directions to shake the lulav that is not common. That is the opinion of Levush 651 that the order is: east, north, west, south, up, down.</ref> You don't have to turn your body to face that direction, you can just shake the [[lulav]] towards that direction while facing forward.<ref>Mishna Brurah 651:37 quoting the Magen Avraham and the Maamar Mordechai. </ref>
# If someone is in a shul that has a minhag to shake in a certain direction he should follow their practice.<ref>Orchot Rabbenu v. 3 p. 91, Chazon Ovadia Sukkah p. 355. Chazon Ovadia quotes all the reasons that it isn't necessary to have one practice in this case but concludes that it is proper to establish one practice for each community.</ref> Some are lenient and don't consider it [[Lo Titgodedu]].<ref>Piskei Teshuvot 651:13 based on Aruch Hashulchan 651:22</ref>

==Borrowing without Permission==

#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away n a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot, However, on the first day (or first two outside of Israel) one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>
#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>
#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>

==After [[Sukkot]]==

#The [[arba minim]] don't retain their holiness after [[sukkot]], but it still should not be treated disrespectfully like being thrown into the garbage. It is permissible though to leave them somewhere even if you know somebody else will throw them in the garbage.<ref>Mishna Brurah 21:6-7, [https://www.ou.org/holidays/sukkot/halacha-lmaaseh-on-arba-minim/ OU.org], [https://www.star-k.org/articles/kashrus-kurrents/4476/shaimos-guidelines/ Star-K]. Although the Shulchan Aruch 21:1, is referring to old [[tzitzit]], Mishna Brurah 21:1 extends it to all items used for a mitzva including a lulav. </ref> One who shows extra care by burying articles used for mitzvot, will receive beracha. <ref>Rama 21:1 </ref>
#There are several other customs that people have to do with their [[arba minim]]. <ref>Most of these are based on [[Shabbat]] 117b which says that Rabbi Ami and Rabbi Asi would make a meal out of the bread used for the eruv, because it was already used for a mitzva. </ref>

*Burn the [[lulav]] in the oven baking the matzas. <ref>Rama 664:9 </ref>
*Burn the [[lulav]] on erev [[pesach]] with the chametz.
*Make [[etrog]] jelly and eat it on Tu B'shvat.
*Give the pitom of the [[etrog]] to a pregnant women as a [[prayer]] for an easy childbirth. <ref>Kaf Hachayim 664:60 mentions the last 3 </ref>
*Use the [[hadasim]] as [[besamim]] for [[Havdalah]]. <ref>Tur 297 and Bach there. </ref>

==Sources==
<references />
[[Category:Holidays]]
[[Category:Sukkot]]

Order of Taking the Four Minim

2026-03-23T20:37:29Z

YitzchakSultan1: /* How to Hold Them */

[[Image:Lulav.png|300px|right]]
Based on the pasuk ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים וענף עץ עבות וערבי נחל "And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook," we learn that we need to take one [[lulav]], one [[etrog]], three [[hadasim]] and two [[aravot]].<ref>sukka 34b based on Vayikra 23:40, Sefer Hachinuch Mitzva 324, Shulchan Aruch 651:1 </ref>

==Who is Obligated==
# This mitzva of [[arba minim]] is an obligation on every individual. <ref>Sukka 41b. Tosafot there says that since the pasuk says ולקחתם in the plural and not in the singular we know that it is on everyone. </ref>
# Women are exempt from taking the [[arba minim]] because it is a [[mitzvah aseh shehazman grama]]. They are permitted and even encouraged to but while Ashkenaz women can say the beracha if they choose to do the mitzva, Sephardic women shouldn't say the beracha. <ref>Mishna [[Sukkah]] 28, Bikurei Yakov 657:5, Shulchan Aruch Orach Chaim 640:1. 
{{Bracha on Mitzvot Aseh Shehazman Grama}} </ref>
# Women do not have to shake the [[lulav]] in all six directions as men do. <ref>Shu"t Rav Pealim 1:12 </ref>
# The obligation for children begins at the age when they can shake the [[lulav]] on their own.<ref>Sukka 42a, Rambam Hilchot sukka 7:19. The Mishna Brurah 657:1 adds even if a child is six years old, the usual age of [[chinuch]], if he cannot shake the [[lulav]] properly, one is not obligated to train him in this mitzva. </ref> When they reach that age, the father has an obligation to buy him a kosher set of [[arba minim]] that will be his own. <ref>Shulchan Aruch 657:1. Beiur Halacha there "kidei lichancho" adds that it must be kosher, and Iggerot Moshe OC 3:95 adds that it should be his own if possible. </ref>

==Beracha==
# On the first day of [[Sukkot]] prior to shaking the [[lulav]], we recite the beracha of ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת לולב and add [[shehecheyanu]]. On the remaining days, including the second day of Yom Tov<ref>Hagahot Maimoniyot Brachot 11:3 writes there's no bracha on lulav the second day since we already did it yesterday but then he concludes that the minhag Ashkenaz was to recite it and the Rabbenu Peretz agreed.</ref>, we don't say [[shehecheyanu]] unless the first day was [[shabbat]], in which case we would say it on the second day. <ref>Shulchan Aruch 662:1-2. </ref>
# If one didn't take the [[four minim]] on the first day, then he says [[shehecheyanu]] the first time that he does. <ref>Mishna Brurah 662:3 </ref>
#The beracha and taking of the [[arba minim]] should be done while standing, but if you sat, you are yotzei bidieved. <ref>Chazon Ovadia p. 416 quoting the Shibbolei Haleket 366, and the Sefer Yereim 114 that its based on a gezeira shava learned from [[sefirat haomer]]. The halacha regarding [[sefirat haomer]] is in Rambam Hilchot Temidim Umusafim 7:23. Mahari Vayil 191 explicitly states that one should shake the lulav while standing. Lehorot Natan 11:69 concludes that both the bracha and mitzvah should be done standing.</ref>
#Some say that a person should pick up the Etrog first and put it down after putting down the lulav first,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6059&st=&pgnum=189 Ibn Shuiv 94d], Mateh Moshe 928, Magen Avraham 651:8. This is learned from a comparison to Tefillin, that the Etrog comes first in the pasuk like Tefillin shel yad. </ref> however, the halacha does not follow that opinion.<ref>Dagul Mirvava (on Magen Avraham 651:8) based on Rambam, Tosfot 39a, Rosh, and Tur 651:5</ref>

==When to make the Bracha==
===Before Doing the Mitzva (עובר לעשייתן)===
# Since we are supposed to make the beracha before doing the mitzva (''[[over liasiyatan]]'')<ref>Pesachim 7b, Rambam Hilchot [[Lulav]] 7:6 </ref> and since we fulfill the mitzva of [[arba minim]] by simply lifting them together<ref>Sukka 42a </ref> it is preferable to follow one of these methods so that you say the beracha and then do the mitzva. Either
##take the [[Lulav]], [[Hadasim]], and [[Aravot]] in one’s right hand, leave the [[Etrog]] on the Table (out of the box)<ref>As the Rambam says in Hilchot Sukka 7:5 the taking of the daled minim are all one mitzva and are miakev each other (meaning taking 3 without the 4th doesn't fulfill anything.) Therefore, until you take the [[etrog]] you haven't fulfilled your obligation, then you say the beracha, and then fulfill your obligation. The Bach 651 says that this option only works according to Rabbeinu Tam cited in Tosafot [[Sukkah]] 34b s.v. Shetehei who holds that one must take all four species simultaneously to fulfill his obligation. The Rosh [[Sukkah]] 3:14 disagrees and says there is no need to take all four together. Therefore, the Bach says this suggestion wouldn't work according to the Rosh. However, the Shaar Hatziyun 651:28 disagrees with the Bach and says even according to the Rosh this suggestion would work because even though you don't need to lift them simultaneously, you haven't fulfilled your obligation until you lift all four at least at some point. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] in one’s right hand, and [[Etrog]] in one’s left hand while the [[Etrog]] is upside down <ref>Holding the [[etrog]] upside down allows you not to fulfill your obligation until you flip it over because the Gemara Sukka 42a that in order to fulfill the mitzva of taking the daled minim all four have to be held kiderech gideilatan"-the way in which they grow. Mishna Brurah 652:16 says you aren't even yotze bidieved. Bach 651 (mentioned in the previous suggestion) says based on the aforementioned Rosh this suggestion would also not work unless you held all 4 minim upside down. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] and [[Etrog]] in their upright positions and have in mind not to fulfill the mitzvah until you make the Bracha. <ref>This works because even if we say mitzvot don't need kavana (argument in [[Rosh Hashana]] 28b see http://halachipedia.com/index.php?title=Having_Kavana_for_Mitzvot ) to be yotze, most poskim agree that kavana not to be yotze doesn't fulfill your obligation. (Bet Yosef 589 and S”A 6:4). Rav Yosef Dov Soloveitchik in Reshimot [[Shiurim]] [[Sukkah]] 39a notes that this suggestion is only valid if over li'asiyatan requires one to recite the beracha prior to the fulfillment of the mitzvah but not if the beracha needs to be recited before the performance of the mitzva. Taz OC 651:5, writes that this suggestion is difficult as one may forget to have specific intent not to fulfill the mitzvah when he lifts them. However, this is the preferred method of the Biur Hagra 651:5. </ref>and then make the Bracha. <ref>All three suggestions are made by tosafot in sukka 39a "over". Shulchan Aruch O.C. 651:5 suggests the first two suggestions, while the Mishna Brurah 651:25 quotes the Bet Yosef who brings the third option and quotes the Gra as saying that the third option is the most preferable. The Mishna Brurah makes no mention of which option is preferable. Yalkut Yosef (Kitzur S”A 651:14) also brings all three opinions and doesn’t decide on which is most preferable. </ref>
# After the fact if one took all four species (before making the Bracha), one may still make the Bracha as long as one didn’t shake it yet.<ref>Tosfot Pesachim 7b s.v. bidna, Rosh Sukka 3:33, Chayei Adam 148:11, Mishna Brurah 651:27, and Yalkut Yosef (Kitzur S”A 651:14). The Rabbeinu Nissim Sukka 20b "U'Midefarchinan" says that this is permitted even lechatchilah. The Bikkurei Yaakov 651:20 extends it to the entire [[hallel]] and the Aruch Hashulchan 651:14 says that as long as your still holding your [[lulav]] you can still say the beracha. Shaar Hatziyun 651:32 however rejects this opinion. </ref>
===In the Sukkah===
# Some have the minhag to shake the lulav after reciting the bracha in the Sukkah before praying Shacharit and then additionally to shake the Lulav during Hallel (without repeating the beracha),<ref>This practice is mentioned by the Mishna Brura 652:4</ref> while most recite the beracha in shul after Chazarat Hashatz of Shacharit, before Hallel.<ref>Shulchan Aruch O.C. 644:1</ref> Some specifically prefer that the bracha be made right before the hallel so that there isn’t an interruption between the bracha and the shaking the lulav in the hallel, one of the primary mitzvot of the lulav.<ref>Nefesh Harav p. 217, Rav Tzvi Pesach Frank in Mikraei Kodesh 2:16</ref> Alternatively, some argue that based on the principle of tadir kodem, giving precedence to the common mitzvah, one must daven Shacharit before shaking the lulav.<ref>Shu"t Igrot Moshe OC 4:99 writes that the practice to do so earlier in the Sukkah is only for very unique individuals who are very careful to carry the lulav everywhere. However, generally it is a violation of tadir kodem. Additionally, Teshuvot Vehanagot 5:216 notes that this was the practice of the Rav Velve Soloveitchik to recite the bracha on lulav before Hallel. Similarly,
[https://www.torahanytime.com/#/lectures?v=67781 Rav Yitzchak Yosef (Motzei Shabbat Haazinu 5779 min. 6)] explains that his father, Rav Ovadia Yosef, never took the lulav to shake it in the Sukkah. Rav Hershel Schachter (cited in Sukkos Packet for Young Israel of Woodmere 5781 p. 6) records that this was also Rav Soloveitchik's practice to shake the lulav in shul before Hallel.</ref>

==Set up of the Arba Minim==
[[File:Sephardi Minim.jpg|thumb|Sephardic setup|right|100px]]
[[File:Four Species.jpg|thumb|Ashkenazic setup|left|200px]]

#The Sephardic custom is to put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle but slightly to the right , and one [[Hadas]] and one [[Aravah]] on the right side. <ref>Magen Avraham 651:4 quoting the Arizal writes that one should put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle together with the [[Lulav]], and one [[Hadas]] and one [[Aravah]] on the right side. The Shaar HaTziyun 651:11 quotes the Pri Megadim who says that one shouldn’t follow that practice unless one is known for his piety. However, Yalkut Yosef (Moadim pg 160, [[Sukkot]] p. 75) writes that the Sephardic custom is to follow the Arizal. The Chazon Ovadyah ([[Sukkot]] pg 343) also quotes the Magen Avraham. </ref> However, the Ashkenazic custom is to set up the [[Hadasim]] to the right of the [[Lulav]] and the [[Aravot]] to the left. <ref>Mishna Brurah 651:12, Nitei Gavriel (Arba Minim 40:4). Mishna Brurah there adds that this is true for a lefty as well. </ref>
#It is a mitzva to tie the [[lulav]] together, but if you don't it is still kosher. <ref>Shulchan Aruch 651:1. Mishna Brurah 651:8 explains although we don't hold like the shita of Rabbi Yehuda on sukka 11b who says that you need to tie it together, there is still the mitzva of hiddur mitzva from the pasuk of זֶה אֵלִי וְאַנְוֵהוּ. Yalkut Yosef Moadim 159, Chazon Ovadia [[sukkot]] 340 </ref>
#Sephardim should tie the three together with [[lulav]] leaves in three places using double knots, <ref>Shulchan Aruch 651:1, Chazon Ovadia [[sukkot]] 342 quotes the Sefer Yiraim 124 also and says that is the custom. He also quotes the Chatam Sofer sukka 36b as saying that since the mitzva of hiddur is objective based on what the torah told us, we should only use the double knots made of [[lulav]] leaves and not use the handles that they have nowadays. Mishna Brurah 651:14 quotes the Mordechai explaining that these three ties are representative of the three patriarchs </ref> while Ashkenazim generally use the woven holder made of [[lulav]] leaves that has holes for the three minim, in addition to the three ties. <ref>Mishna Brurah 651:8 quoting the Shu"t Agura Biohalecha (12:273). Tzitz Eliezer 13:43 agrees to this as well. </ref> this holder is traditionally known as a ''keshetil''.
#The minimum length for the [[lulav]] is four [[Tefachim]], and the minimum length for [[hadasim]] and [[aravot]] is three [[Tefachim]]. There is no maximum length, however, if your [[hadasim]] or [[aravot]] are longer than 3 than your [[lulav]] has to remain at least a [[tefach]] taller so that at least part of it will shake recognizably. <ref>sukka 32b with Ritva, Ran, and Meiri there. Rambam Hilchot sukka 7:8 agrees too. </ref>
#One should make sure to tie it up so that the [[Hadasim]] are above the [[Aravot]]. <ref>Rama 651:1, Mishna Brurah 651:12, Nitei Gavriel 40:8, Chazon Ovadyah ([[Sukkot]] pg 343-4) </ref>
#It is preferable not to have a non-jew tie them together for you, but if he does it is still kosher. <ref>Yalkut Yosef Moadim page 159 </ref>

==How to Bind the 4 Minim (''Eged'')==

#The halacha follows the opinion that it is not necessary to have the Lulav, Hadasim, and Aravot bound up together, however, it is a mitzvah and proper to do so to make the 4 minim look nicer.<ref>Gemara Sukkah 33a and 36b cites a dispute between Rabbi Yehuda who holds that there is an obligation to bind the 3 minim together and the Rabbis who hold that it is only preferable in order to make the mitzvah nicer. Rambam (Lulav 7:4) and Shulchan Aruch O.C. 651:1 hold like the Rabbis.</ref>
#The Etrog is not tied up with the other 3 minim. It is held in the left hand while the others are held in the right hand.<ref>Rambam (Lulav 7:4), Shulchan Aruch 651:2, Yalkut Yosef 651:2</ref>
#It is proper to bind the Lulav, Hadasim, and Aravot with a double knot.<ref>Shulchan Aruch 651:1</ref> The Ashkenazic minhag is to allow using the kashekel's (woven lulav leaf holders) and consider them to be a binding of the 3 minim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=19746&pgnum=32 Agurah BeOhalecha 33] writes that using a woven lulav holder is valid since it keeps the 4 minim together and the egged doesn't need to be a knot, just something that is tight. Mishna Brurah 651:8 cites the Agura Bohalecha. Aruch Hashulchan 551:7 also allows using a kashekel because it looks nice. Rav Shmuel Kamenetsky (Kovetz Halachot Sukka p. 344) is lenient. Bikkurei Yacov 651:8 writes that lulav rings as a binding is the equivalent of using a lulav kashekel and he's strict to use a double knot. </ref> For Sephardim, it is advised to tie the Lulav, Hadasim, and Aravot and not just use a holder.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.651.11?lang=bi Kaf Hachaim 651:11], Yalkut Yosef 651:3, Chazon Ovadia p. 347, Rav Soloveitchik (Nefesh Harav p. 217). [https://www.hebrewbooks.org/pdfpager.aspx?req=1120&pgnum=245 Bet Dovid 554] writes that a person should not use a woven lulav holder because it is necessary to have an eged that is tied together, such as a double knot. Kaf Hachaim writes that it is proper to be strict. Chazon Ovadia writes that it is proper to follow the Bet Dovid but there is what to rely upon to follow the Agura Bohalecha. Rav Soloveitchik held that the keshekel isn't a double knot and also there's an issue of taaseh v'lo min ha'asuy to take the minim out of the eged and replace them without retying it. (See Rashi and Rabbenu Chananel on Sukka 11a.) </ref>
#If one forgot and didn't tie them before the holiday, one shouldn't tie them with a knot on Yom Tov.<ref>Shulchan Aruch 651:1 writes that one may not tie a knot for the purposes of binding the 3 minim. See, the Chida ([http://www.hebrewbooks.org/pdfpager.aspx?req=33684&st=&pgnum=37 Moreh BeEtzbah n. 291]) seems to say that there's no issue of making knots with lulav leaves. Kaf HaChaim 651:19 rejects this opinion. Yalkut Yosef 651:6 writes that if one didn't tie it before Yom Tov there's what to rely on to tie it with a double knot on Yom Tov.</ref> Rather one should take a string, wrap them up, and tuck in the end of the string.<ref>Tur and Rama 651:1, Yalkut Yosef 651:6</ref>
##If one didn't do so before Yom Tov, it is permitted to peel off a leaf of the Lulav to hold the minim together with a slip knot or winding them together and tucking in the end.<ref>Kaf HaChaim 651:20</ref> The Ashkenazic minhag is to refrain from doing this except in private and in an abnormal fashion.<ref>Shaarei Teshuva 651:3, Piskei Teshuvot 651:3</ref>
##If one forgot to tie the 3 minim before Yom Tov it is permitted to bind them with a pre-made lulav ring.<ref>Bikkurei Yacov 651:8</ref> However, it is forbidden to tie a lulav ring on Yom Tov. <ref>Piskei Teshuvot 651:3</ref>

==How to Hold Them==
[[Image:Rav Mordechai Eliyahu Lulav.jpg|200px|right]]

#We need to hold the [[arba minim]] right side up, "biderech gedeilatan"-the way which they grow. <ref>sukka 45b. Mishna Brurah 652:16 and Chazon Ovadia Hilchot sukka page 340 say you aren't even yotze bidieved. </ref> The species shouldn't be turned downward when shaking in the downward direction, they should always be held upright and the shaking should be towards that direction.<ref>Kaf Hachaim 651:47, Chazon Ovadia p. 341</ref>
#Holding the four species side-wise is incorrect.<ref>Chazon Ovadia p. 341</ref>
#The Etrog should be held together with the other species at the bottom of lulav.<ref>Shaar Hakavaot 103b, Ben Ish Chai (Shana Rishona Haazinu n. 14), Kaf Hachaim 651:48. The [https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=2ahUKEwjo86Gvo-PdAhVnh-AKHUJeBqUQjRx6BAgBEAU&url=http%3A%2F%2Fwww.tapuz.co.il%2Fblogs%2Fviewentry%2F7357845&psig=AOvVaw0iGAVSyIUH3jMdY6QicO1n&ust=1538415736699429 picture of Rav Mordechai Eliyahu] to the right as well as [https://www.youtube.com/watch?v=r5gFkPxFJf4 this video of Rav Ovadia Yosef (min 1:13)] indicate that this is the correct way to hold the lulav and etrog. However, there is a Chabad minhag to hold the etrog at a slight degree away from the lulav but connected at the bottom (Sefer Haminhagim Chabad p. 66, Piskei Hasiddur dinei lulav fnt. 84).</ref> Most hold that it is fine for the Etrog to be touching the hadasim and aravot and not directly touching the lulav spine.<ref>Nitai Gavriel 54:9 citing the Shaar HaKavanot 103b</ref>
#The minhag is that the spine of the [[lulav]] should be facing towards the person shaking it. <ref>Mishna Brurah 651:47, Chazon Ovadia [[Sukkot]] 358, Ben Ish Chai Haazinu 13 against the Eliyah Rabba 650 and the Orchot Chaim 23 quoting the Raavad who say that the spine should be facing away from him </ref>
#One should hold the [[lulav]] ([[aravot]] and [[hadasim]] included) in the right hand and the [[etrog]] in his left hand. <ref>Shulchan Aruch 651:2. Mishna Brurah 15 explains that this is because the [[lulav]], [[aravot]], and [[hadasim]] have three parts of the mitzva while the [[etrog]] is only one. </ref>
#For people whose left hand is the stronger one,
##Sephardim should hold it as if they were right handed and hold the [[lulav]] in the right and [[etrog]] in the left. <ref>Tur 651, Shulchan Aruch 651:3. See Kaf Hachaim 651:38. </ref>
##Ashkenazim should switch it, and hold the [[lulav]] in the left hand and [[etrog]] in the right hand. <ref>Rama (quoting the Rosh 3:25 and Rabbeinu Yerucham) 651:3. Rama adds that if a lefty held it as if he were a righty, he is still yotzei. see however, Orchos Rabbeinu 2:pg. 288 that the Steipler who was a lefty and Ashkenazi, followed the Shulchan Aruch and not the Rama's ruling. </ref>
#One should hold the [[arba minim]] against each other both for the holding and for the shaking. <ref>Shulchan Aruch 651:11 </ref>
#It is prohibited to have something [[separating]] between your hands and the [[arba minim]]. Therefore, one should remove one's ring and even after the fact if one shook with a ring on some say that one has to shake the lulav again without a bracha.<ref>Beit Yosef 651 says for those who wear [[tefillin]] during [[chol hamoed]] remove it for the [[arba minim]], although technically they don't have to because it doesn't cover the whole hand. Rama 651:7 paskins like this as well. The bach and the biurei hagra there however, both say that you must remove it because its considered a chatzitza as long as its not for the hiddur mitzva. Mishna Brurah 651:36 quotes some who hold that if one shook the lulav with a ring one should shake it again after removing the ring without a bracha. See Halichot Shlomo p. 224 who seems to hold that a ring isn't a problem since it only covers a minority of the hand and one could hold the lulav even without that area of the hand.</ref> Some Sephardi poskim allow shaking lulav with a ring on.<ref>Kapot Temarim (Sukkah 37a s.v. ktvu od), [https://www.hebrewbooks.org/pdfpager.aspx?req=9249&st=&pgnum=103 Ikrei Hadaat (33:25)], Tiferet 651:36</ref> It is permitted to wear a cast or a bandage that you can't remove while shaking the lulav.<ref>Halichot Shlomo p. 224, Chazon Ovadia 417-419 </ref>
# One may not use gloves to hold the lulav. Even after the fact one should shake it again after removing the gloves without a bracha. To avoid concerns of catching COVID one should santize one's hands before and after.<ref>Minchat Asher (Yerach Eytanim Biydan Corona n. 15), Mishna Brurah 651:33</ref>

==Naanuim (Shaking of the Lulav)==

#Sephardim shake the [[lulav]] before [[hallel]] when they first say the bracha and take the [[arba minim]], then in [[hallel]] at the first hodu once, at anna hashem twice, and the second hodu once. <ref>Even though the mishnah in sukka 37b doesn't mention any before [[hallel]], Tosefot there "bihodu" adds that we should shake before also. Shulchan Aruch 651:8 and Chazon Ovadia [[sukkot]] 356 both agree to this.</ref>
#In addition to the times that Sephardim shake, Ashkenazim have the custom that the chazzan shakes in yomru na also, and the congregation shake for all four hodu's that they say after the chazzan says his part. Ashkenazim also shake at both of the final two hodus at the end of [[hallel|hallel.]]<ref>Rama 651:8 and Mishna Brurah 41. </ref> (This is typical of Nusach Ashkenaz, while Nusach Sfard typically did not shake at the first of those two).
#One should refrain from shaking while mentioning the name of Hashem lest he become distracted while saying His name. <ref>Mishna Brurah 651:37, Kaf Hachayim 651:84, Chazon Ovadia 655 </ref>

=== Which direction should he shake the lulav? ===
#Sephardim and Chasidim shake towards the south, north, east, up, down, west. (If the shul faces east then to your right, left, forward, up, down, backward.)<ref>Chazon Ovadia 352-353 rules like the Arizal against Shulchan Aruch O.C. 651:10 who says to start at east and turn clockwise. </ref> One should turn his body and face the direction to which he is shaking.<ref>Bikkurei Yaakov 651:36 quoting the Ari as well as the Kaf Hachayim 651:96 </ref>
#Ashkenazim shake east, south, west, north, up, down. Face forward and shake clockwise.<ref>Maharil, Shulchan Aruch O.C. 651:10, Mishna Brurah 651:47. There is a third ordering of directions to shake the lulav that is not common. That is the opinion of Levush 651 that the order is: east, north, west, south, up, down.</ref> You don't have to turn your body to face that direction, you can just shake the [[lulav]] towards that direction while facing forward.<ref>Mishna Brurah 651:37 quoting the Magen Avraham and the Maamar Mordechai. </ref>
# If someone is in a shul that has a minhag to shake in a certain direction he should follow their practice.<ref>Orchot Rabbenu v. 3 p. 91, Chazon Ovadia Sukkah p. 355. Chazon Ovadia quotes all the reasons that it isn't necessary to have one practice in this case but concludes that it is proper to establish one practice for each community.</ref> Some are lenient and don't consider it [[Lo Titgodedu]].<ref>Piskei Teshuvot 651:13 based on Aruch Hashulchan 651:22</ref>

==Borrowing without Permission==

#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away n a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot, However, on the first day (or first two outside of Israel) one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>
#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>
#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>

==After [[Sukkot]]==

#The [[arba minim]] don't retain their holiness after [[sukkot]], but it still should not be treated disrespectfully like being thrown into the garbage. It is permissible though to leave them somewhere even if you know somebody else will throw them in the garbage.<ref>Mishna Brurah 21:6-7, [https://www.ou.org/holidays/sukkot/halacha-lmaaseh-on-arba-minim/ OU.org], [https://www.star-k.org/articles/kashrus-kurrents/4476/shaimos-guidelines/ Star-K]. Although the Shulchan Aruch 21:1, is referring to old [[tzitzit]], Mishna Brurah 21:1 extends it to all items used for a mitzva including a lulav. </ref> One who shows extra care by burying articles used for mitzvot, will receive beracha. <ref>Rama 21:1 </ref>
#There are several other customs that people have to do with their [[arba minim]]. <ref>Most of these are based on [[Shabbat]] 117b which says that Rabbi Ami and Rabbi Asi would make a meal out of the bread used for the eruv, because it was already used for a mitzva. </ref>

*Burn the [[lulav]] in the oven baking the matzas. <ref>Rama 664:9 </ref>
*Burn the [[lulav]] on erev [[pesach]] with the chametz.
*Make [[etrog]] jelly and eat it on Tu B'shvat.
*Give the pitom of the [[etrog]] to a pregnant women as a [[prayer]] for an easy childbirth. <ref>Kaf Hachayim 664:60 mentions the last 3 </ref>
*Use the [[hadasim]] as [[besamim]] for [[Havdalah]]. <ref>Tur 297 and Bach there. </ref>

==Sources==
<references />
[[Category:Holidays]]
[[Category:Sukkot]]

Order of Taking the Four Minim

2026-03-17T20:59:56Z

YitzchakSultan1: /* Beracha */

[[Image:Lulav.png|300px|right]]
Based on the pasuk ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים וענף עץ עבות וערבי נחל "And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook," we learn that we need to take one [[lulav]], one [[etrog]], three [[hadasim]] and two [[aravot]].<ref>sukka 34b based on Vayikra 23:40, Sefer Hachinuch Mitzva 324, Shulchan Aruch 651:1 </ref>

==Who is Obligated==
# This mitzva of [[arba minim]] is an obligation on every individual. <ref>Sukka 41b. Tosafot there says that since the pasuk says ולקחתם in the plural and not in the singular we know that it is on everyone. </ref>
# Women are exempt from taking the [[arba minim]] because it is a [[mitzvah aseh shehazman grama]]. They are permitted and even encouraged to but while Ashkenaz women can say the beracha if they choose to do the mitzva, Sephardic women shouldn't say the beracha. <ref>Mishna [[Sukkah]] 28, Bikurei Yakov 657:5, Shulchan Aruch Orach Chaim 640:1. 
{{Bracha on Mitzvot Aseh Shehazman Grama}} </ref>
# Women do not have to shake the [[lulav]] in all six directions as men do. <ref>Shu"t Rav Pealim 1:12 </ref>
# The obligation for children begins at the age when they can shake the [[lulav]] on their own.<ref>Sukka 42a, Rambam Hilchot sukka 7:19. The Mishna Brurah 657:1 adds even if a child is six years old, the usual age of [[chinuch]], if he cannot shake the [[lulav]] properly, one is not obligated to train him in this mitzva. </ref> When they reach that age, the father has an obligation to buy him a kosher set of [[arba minim]] that will be his own. <ref>Shulchan Aruch 657:1. Beiur Halacha there "kidei lichancho" adds that it must be kosher, and Iggerot Moshe OC 3:95 adds that it should be his own if possible. </ref>

==Beracha==
# On the first day of [[Sukkot]] prior to shaking the [[lulav]], we recite the beracha of ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת לולב and add [[shehecheyanu]]. On the remaining days, including the second day of Yom Tov<ref>Hagahot Maimoniyot Brachot 11:3 writes there's no bracha on lulav the second day since we already did it yesterday but then he concludes that the minhag Ashkenaz was to recite it and the Rabbenu Peretz agreed.</ref>, we don't say [[shehecheyanu]] unless the first day was [[shabbat]], in which case we would say it on the second day. <ref>Shulchan Aruch 662:1-2. </ref>
# If one didn't take the [[four minim]] on the first day, then he says [[shehecheyanu]] the first time that he does. <ref>Mishna Brurah 662:3 </ref>
#The beracha and taking of the [[arba minim]] should be done while standing, but if you sat, you are yotzei bidieved. <ref>Chazon Ovadia p. 416 quoting the Shibbolei Haleket 366, and the Sefer Yereim 114 that its based on a gezeira shava learned from [[sefirat haomer]]. The halacha regarding [[sefirat haomer]] is in Rambam Hilchot Temidim Umusafim 7:23. Mahari Vayil 191 explicitly states that one should shake the lulav while standing. Lehorot Natan 11:69 concludes that both the bracha and mitzvah should be done standing.</ref>
#Some say that a person should pick up the Etrog first and put it down after putting down the lulav first,<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=6059&st=&pgnum=189 Ibn Shuiv 94d], Mateh Moshe 928, Magen Avraham 651:8. This is learned from a comparison to Tefillin, that the Etrog comes first in the pasuk like Tefillin shel yad. </ref> however, the halacha does not follow that opinion.<ref>Dagul Mirvava (on Magen Avraham 651:8) based on Rambam, Tosfot 39a, Rosh, and Tur 651:5</ref>

==When to make the Bracha==
===Before Doing the Mitzva (עובר לעשייתן)===
# Since we are supposed to make the beracha before doing the mitzva (''[[over liasiyatan]]'')<ref>Pesachim 7b, Rambam Hilchot [[Lulav]] 7:6 </ref> and since we fulfill the mitzva of [[arba minim]] by simply lifting them together<ref>Sukka 42a </ref> it is preferable to follow one of these methods so that you say the beracha and then do the mitzva. Either
##take the [[Lulav]], [[Hadasim]], and [[Aravot]] in one’s right hand, leave the [[Etrog]] on the Table (out of the box)<ref>As the Rambam says in Hilchot Sukka 7:5 the taking of the daled minim are all one mitzva and are miakev each other (meaning taking 3 without the 4th doesn't fulfill anything.) Therefore, until you take the [[etrog]] you haven't fulfilled your obligation, then you say the beracha, and then fulfill your obligation. The Bach 651 says that this option only works according to Rabbeinu Tam cited in Tosafot [[Sukkah]] 34b s.v. Shetehei who holds that one must take all four species simultaneously to fulfill his obligation. The Rosh [[Sukkah]] 3:14 disagrees and says there is no need to take all four together. Therefore, the Bach says this suggestion wouldn't work according to the Rosh. However, the Shaar Hatziyun 651:28 disagrees with the Bach and says even according to the Rosh this suggestion would work because even though you don't need to lift them simultaneously, you haven't fulfilled your obligation until you lift all four at least at some point. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] in one’s right hand, and [[Etrog]] in one’s left hand while the [[Etrog]] is upside down <ref>Holding the [[etrog]] upside down allows you not to fulfill your obligation until you flip it over because the Gemara Sukka 42a that in order to fulfill the mitzva of taking the daled minim all four have to be held kiderech gideilatan"-the way in which they grow. Mishna Brurah 652:16 says you aren't even yotze bidieved. Bach 651 (mentioned in the previous suggestion) says based on the aforementioned Rosh this suggestion would also not work unless you held all 4 minim upside down. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] and [[Etrog]] in their upright positions and have in mind not to fulfill the mitzvah until you make the Bracha. <ref>This works because even if we say mitzvot don't need kavana (argument in [[Rosh Hashana]] 28b see http://halachipedia.com/index.php?title=Having_Kavana_for_Mitzvot ) to be yotze, most poskim agree that kavana not to be yotze doesn't fulfill your obligation. (Bet Yosef 589 and S”A 6:4). Rav Yosef Dov Soloveitchik in Reshimot [[Shiurim]] [[Sukkah]] 39a notes that this suggestion is only valid if over li'asiyatan requires one to recite the beracha prior to the fulfillment of the mitzvah but not if the beracha needs to be recited before the performance of the mitzva. Taz OC 651:5, writes that this suggestion is difficult as one may forget to have specific intent not to fulfill the mitzvah when he lifts them. However, this is the preferred method of the Biur Hagra 651:5. </ref>and then make the Bracha. <ref>All three suggestions are made by tosafot in sukka 39a "over". Shulchan Aruch O.C. 651:5 suggests the first two suggestions, while the Mishna Brurah 651:25 quotes the Bet Yosef who brings the third option and quotes the Gra as saying that the third option is the most preferable. The Mishna Brurah makes no mention of which option is preferable. Yalkut Yosef (Kitzur S”A 651:14) also brings all three opinions and doesn’t decide on which is most preferable. </ref>
# After the fact if one took all four species (before making the Bracha), one may still make the Bracha as long as one didn’t shake it yet.<ref>Tosfot Pesachim 7b s.v. bidna, Rosh Sukka 3:33, Chayei Adam 148:11, Mishna Brurah 651:27, and Yalkut Yosef (Kitzur S”A 651:14). The Rabbeinu Nissim Sukka 20b "U'Midefarchinan" says that this is permitted even lechatchilah. The Bikkurei Yaakov 651:20 extends it to the entire [[hallel]] and the Aruch Hashulchan 651:14 says that as long as your still holding your [[lulav]] you can still say the beracha. Shaar Hatziyun 651:32 however rejects this opinion. </ref>
===In the Sukkah===
# Some have the minhag to shake the lulav after reciting the bracha in the Sukkah before praying Shacharit and then additionally to shake the Lulav during Hallel (without repeating the beracha),<ref>This practice is mentioned by the Mishna Brura 652:4</ref> while most recite the beracha in shul after Chazarat Hashatz of Shacharit, before Hallel.<ref>Shulchan Aruch O.C. 644:1</ref> Some specifically prefer that the bracha be made right before the hallel so that there isn’t an interruption between the bracha and the shaking the lulav in the hallel, one of the primary mitzvot of the lulav.<ref>Nefesh Harav p. 217, Rav Tzvi Pesach Frank in Mikraei Kodesh 2:16</ref> Alternatively, some argue that based on the principle of tadir kodem, giving precedence to the common mitzvah, one must daven Shacharit before shaking the lulav.<ref>Shu"t Igrot Moshe OC 4:99 writes that the practice to do so earlier in the Sukkah is only for very unique individuals who are very careful to carry the lulav everywhere. However, generally it is a violation of tadir kodem. Additionally, Teshuvot Vehanagot 5:216 notes that this was the practice of the Rav Velve Soloveitchik to recite the bracha on lulav before Hallel. Similarly,
[https://www.torahanytime.com/#/lectures?v=67781 Rav Yitzchak Yosef (Motzei Shabbat Haazinu 5779 min. 6)] explains that his father, Rav Ovadia Yosef, never took the lulav to shake it in the Sukkah. Rav Hershel Schachter (cited in Sukkos Packet for Young Israel of Woodmere 5781 p. 6) records that this was also Rav Soloveitchik's practice to shake the lulav in shul before Hallel.</ref>

==Set up of the Arba Minim==
[[File:Sephardi Minim.jpg|thumb|Sephardic setup|right|100px]]
[[File:Four Species.jpg|thumb|Ashkenazic setup|left|200px]]

#The Sephardic custom is to put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle but slightly to the right , and one [[Hadas]] and one [[Aravah]] on the right side. <ref>Magen Avraham 651:4 quoting the Arizal writes that one should put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle together with the [[Lulav]], and one [[Hadas]] and one [[Aravah]] on the right side. The Shaar HaTziyun 651:11 quotes the Pri Megadim who says that one shouldn’t follow that practice unless one is known for his piety. However, Yalkut Yosef (Moadim pg 160, [[Sukkot]] p. 75) writes that the Sephardic custom is to follow the Arizal. The Chazon Ovadyah ([[Sukkot]] pg 343) also quotes the Magen Avraham. </ref> However, the Ashkenazic custom is to set up the [[Hadasim]] to the right of the [[Lulav]] and the [[Aravot]] to the left. <ref>Mishna Brurah 651:12, Nitei Gavriel (Arba Minim 40:4). Mishna Brurah there adds that this is true for a lefty as well. </ref>
#It is a mitzva to tie the [[lulav]] together, but if you don't it is still kosher. <ref>Shulchan Aruch 651:1. Mishna Brurah 651:8 explains although we don't hold like the shita of Rabbi Yehuda on sukka 11b who says that you need to tie it together, there is still the mitzva of hiddur mitzva from the pasuk of זֶה אֵלִי וְאַנְוֵהוּ. Yalkut Yosef Moadim 159, Chazon Ovadia [[sukkot]] 340 </ref>
#Sephardim should tie the three together with [[lulav]] leaves in three places using double knots, <ref>Shulchan Aruch 651:1, Chazon Ovadia [[sukkot]] 342 quotes the Sefer Yiraim 124 also and says that is the custom. He also quotes the Chatam Sofer sukka 36b as saying that since the mitzva of hiddur is objective based on what the torah told us, we should only use the double knots made of [[lulav]] leaves and not use the handles that they have nowadays. Mishna Brurah 651:14 quotes the Mordechai explaining that these three ties are representative of the three patriarchs </ref> while Ashkenazim generally use the woven holder made of [[lulav]] leaves that has holes for the three minim, in addition to the three ties. <ref>Mishna Brurah 651:8 quoting the Shu"t Agura Biohalecha (12:273). Tzitz Eliezer 13:43 agrees to this as well. </ref> this holder is traditionally known as a ''keshetil''.
#The minimum length for the [[lulav]] is four [[Tefachim]], and the minimum length for [[hadasim]] and [[aravot]] is three [[Tefachim]]. There is no maximum length, however, if your [[hadasim]] or [[aravot]] are longer than 3 than your [[lulav]] has to remain at least a [[tefach]] taller so that at least part of it will shake recognizably. <ref>sukka 32b with Ritva, Ran, and Meiri there. Rambam Hilchot sukka 7:8 agrees too. </ref>
#One should make sure to tie it up so that the [[Hadasim]] are above the [[Aravot]]. <ref>Rama 651:1, Mishna Brurah 651:12, Nitei Gavriel 40:8, Chazon Ovadyah ([[Sukkot]] pg 343-4) </ref>
#It is preferable not to have a non-jew tie them together for you, but if he does it is still kosher. <ref>Yalkut Yosef Moadim page 159 </ref>

==How to Bind the 4 Minim (''Eged'')==

#The halacha follows the opinion that it is not necessary to have the Lulav, Hadasim, and Aravot bound up together, however, it is a mitzvah and proper to do so to make the 4 minim look nicer.<ref>Gemara Sukkah 33a and 36b cites a dispute between Rabbi Yehuda who holds that there is an obligation to bind the 3 minim together and the Rabbis who hold that it is only preferable in order to make the mitzvah nicer. Rambam (Lulav 7:4) and Shulchan Aruch O.C. 651:1 hold like the Rabbis.</ref>
#The Etrog is not tied up with the other 3 minim. It is held in the left hand while the others are held in the right hand.<ref>Rambam (Lulav 7:4), Shulchan Aruch 651:2, Yalkut Yosef 651:2</ref>
#It is proper to bind the Lulav, Hadasim, and Aravot with a double knot.<ref>Shulchan Aruch 651:1</ref> The Ashkenazic minhag is to allow using the kashekel's (woven lulav leaf holders) and consider them to be a binding of the 3 minim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=19746&pgnum=32 Agurah BeOhalecha 33] writes that using a woven lulav holder is valid since it keeps the 4 minim together and the egged doesn't need to be a knot, just something that is tight. Mishna Brurah 651:8 cites the Agura Bohalecha. Aruch Hashulchan 551:7 also allows using a kashekel because it looks nice. Rav Shmuel Kamenetsky (Kovetz Halachot Sukka p. 344) is lenient. Bikkurei Yacov 651:8 writes that lulav rings as a binding is the equivalent of using a lulav kashekel and he's strict to use a double knot. </ref> For Sephardim, it is advised to tie the Lulav, Hadasim, and Aravot and not just use a holder.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.651.11?lang=bi Kaf Hachaim 651:11], Yalkut Yosef 651:3, Chazon Ovadia p. 347, Rav Soloveitchik (Nefesh Harav p. 217). [https://www.hebrewbooks.org/pdfpager.aspx?req=1120&pgnum=245 Bet Dovid 554] writes that a person should not use a woven lulav holder because it is necessary to have an eged that is tied together, such as a double knot. Kaf Hachaim writes that it is proper to be strict. Chazon Ovadia writes that it is proper to follow the Bet Dovid but there is what to rely upon to follow the Agura Bohalecha. Rav Soloveitchik held that the keshekel isn't a double knot and also there's an issue of taaseh v'lo min ha'asuy to take the minim out of the eged and replace them without retying it. (See Rashi and Rabbenu Chananel on Sukka 11a.) </ref>
#If one forgot and didn't tie them before the holiday, one shouldn't tie them with a knot on Yom Tov.<ref>Shulchan Aruch 651:1 writes that one may not tie a knot for the purposes of binding the 3 minim. See, the Chida ([http://www.hebrewbooks.org/pdfpager.aspx?req=33684&st=&pgnum=37 Moreh BeEtzbah n. 291]) seems to say that there's no issue of making knots with lulav leaves. Kaf HaChaim 651:19 rejects this opinion. Yalkut Yosef 651:6 writes that if one didn't tie it before Yom Tov there's what to rely on to tie it with a double knot on Yom Tov.</ref> Rather one should take a string, wrap them up, and tuck in the end of the string.<ref>Tur and Rama 651:1, Yalkut Yosef 651:6</ref>
##If one didn't do so before Yom Tov, it is permitted to peel off a leaf of the Lulav to hold the minim together with a slip knot or winding them together and tucking in the end.<ref>Kaf HaChaim 651:20</ref> The Ashkenazic minhag is to refrain from doing this except in private and in an abnormal fashion.<ref>Shaarei Teshuva 651:3, Piskei Teshuvot 651:3</ref>
##If one forgot to tie the 3 minim before Yom Tov it is permitted to bind them with a pre-made lulav ring.<ref>Bikkurei Yacov 651:8</ref> However, it is forbidden to tie a lulav ring on Yom Tov. <ref>Piskei Teshuvot 651:3</ref>

==How to Hold Them==
[[Image:Rav Mordechai Eliyahu Lulav.jpg|200px|right]]

#We need to hold the [[arba minim]] right side up, "biderech gedeilatan"-the way which they grow. <ref>sukka 45b. Mishna Brurah 652:16 and Chazon Ovadia Hilchot sukka page 340 say you aren't even yotze bidieved. </ref> The species shouldn't be turned downward when shaking in the downward direction, they should always be held upright and the shaking should be towards that direction.<ref>Kaf Hachaim 651:47, Chazon Ovadia p. 341</ref>
#Holding the four species side-wise is incorrect.<ref>Chazon Ovadia p. 341</ref>
#The Etrog should be held together with the other species at the bottom of lulav.<ref>Shaar Hakavaot 103b, Ben Ish Chai (Shana Rishona Haazinu n. 14), Kaf Hachaim 651:48. The [https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=2ahUKEwjo86Gvo-PdAhVnh-AKHUJeBqUQjRx6BAgBEAU&url=http%3A%2F%2Fwww.tapuz.co.il%2Fblogs%2Fviewentry%2F7357845&psig=AOvVaw0iGAVSyIUH3jMdY6QicO1n&ust=1538415736699429 picture of Rav Mordechai Eliyahu] to the right as well as [https://www.youtube.com/watch?v=r5gFkPxFJf4 this video of Rav Ovadia Yosef (min 1:13)] indicate that this is the correct way to hold the lulav and etrog. However, there is a Chabad minhag to hold the etrog at a slight degree away from the lulav but connected at the bottom (Sefer Haminhagim Chabad p. 66, Piskei Hasiddur dinei lulav fnt. 84).</ref> Most hold that it is fine for the Etrog to be touching the hadasim and aravot and not directly touching the lulav spine.<ref>Nitai Gavriel 54:9 citing the Shaar HaKavanot 103b</ref>
#The minhag is that the spine of the [[lulav]] should be facing towards the person shaking it. <ref>Mishna Brurah 651:47, Chazon Ovadia [[Sukkot]] 358, Ben Ish Chai Haazinu 13 against the Eliyah Rabba 650 and the Orchot Chaim 23 quoting the Raavad who say that the spine should be facing away from him </ref>
#One should hold the [[lulav]] ([[aravot]] and [[hadasim]] included) in the right hand and the [[etrog]] in his left hand. <ref>Shulchan Aruch 651:2. Mishna Brurah 15 explains that this is because the [[lulav]], [[aravot]], and [[hadasim]] have three parts of the mitzva while the [[etrog]] is only one. </ref>
#For people whose left hand is the stronger one,
##Sephardim should hold it as if they were right handed and hold the [[lulav]] in the right and [[etrog]] in the left. <ref>Tur 651, Shulchan Aruch 651:3. See Kaf Hachaim 651:38. </ref>
##Ashkenazim should switch it, and hold the [[lulav]] in the left hand and [[etrog]] in the right hand. <ref>Rama (quoting the Rosh 3:25 and Rabbeinu Yerucham) 651:3. Rama adds that if a lefty held it as if he were a righty, he is still yotzei. see however, Orchos Rabbeinu 2:pg. 288 that the Steipler who was a lefty and Ashkenazi, followed the Shulchan Aruch and not the Rama's ruling. </ref>
#One should hold the [[arba minim]] against each other both for the holding and for the shaking. <ref>Shulchan Aruch 651:11 </ref>
#It is prohibited to have something [[separating]] between your hands and the [[arba minim]]. Therefore, one should remove one's ring and even after the fact if one shook with a ring on some say that one has to shake the lulav again without a bracha. <ref>Beit Yosef 651 says for those who wear [[tefillin]] during [[chol hamoed]] remove it for the [[arba minim]], although technically they don't have to because it doesn't cover the whole hand. Rama 651:7 paskins like this as well. The bach and the biurei hagra there however, both say that you must remove it because its considered a chatzitza as long as its not for the hiddur mitzva. Mishna Brurah 651:36 quotes some who hold that if one shook the lulav with a ring one should shake it again after removing the ring without a bracha. See Halichot Shlomo p. 224 who seems to hold that a ring isn't a problem since it only covers a minority of the hand and one could hold the lulav even without that area of the hand.</ref> It is permitted to wear a cast or a bandage that you can't remove while shaking the lulav.<ref>Halichot Shlomo p. 224, Chazon Ovadia 417-419 </ref>
# One may not use gloves to hold the lulav. Even after the fact one should shake it again after removing the gloves without a bracha. To avoid concerns of catching COVID one should santize one's hands before and after.<ref>Minchat Asher (Yerach Eytanim Biydan Corona n. 15), Mishna Brurah 651:33</ref>

==Naanuim (Shaking of the Lulav)==

#Sephardim shake the [[lulav]] before [[hallel]] when they first say the bracha and take the [[arba minim]], then in [[hallel]] at the first hodu once, at anna hashem twice, and the second hodu once. <ref>Even though the mishnah in sukka 37b doesn't mention any before [[hallel]], Tosefot there "bihodu" adds that we should shake before also. Shulchan Aruch 651:8 and Chazon Ovadia [[sukkot]] 356 both agree to this.</ref>
#In addition to the times that Sephardim shake, Ashkenazim have the custom that the chazzan shakes in yomru na also, and the congregation shake for all four hodu's that they say after the chazzan says his part. Ashkenazim also shake at both of the final two hodus at the end of [[hallel|hallel.]]<ref>Rama 651:8 and Mishna Brurah 41. </ref> (This is typical of Nusach Ashkenaz, while Nusach Sfard typically did not shake at the first of those two).
#One should refrain from shaking while mentioning the name of Hashem lest he become distracted while saying His name. <ref>Mishna Brurah 651:37, Kaf Hachayim 651:84, Chazon Ovadia 655 </ref>

=== Which direction should he shake the lulav? ===
#Sephardim and Chasidim shake towards the south, north, east, up, down, west. (If the shul faces east then to your right, left, forward, up, down, backward.)<ref>Chazon Ovadia 352-353 rules like the Arizal against Shulchan Aruch O.C. 651:10 who says to start at east and turn clockwise. </ref> One should turn his body and face the direction to which he is shaking.<ref>Bikkurei Yaakov 651:36 quoting the Ari as well as the Kaf Hachayim 651:96 </ref>
#Ashkenazim shake east, south, west, north, up, down. Face forward and shake clockwise.<ref>Maharil, Shulchan Aruch O.C. 651:10, Mishna Brurah 651:47. There is a third ordering of directions to shake the lulav that is not common. That is the opinion of Levush 651 that the order is: east, north, west, south, up, down.</ref> You don't have to turn your body to face that direction, you can just shake the [[lulav]] towards that direction while facing forward.<ref>Mishna Brurah 651:37 quoting the Magen Avraham and the Maamar Mordechai. </ref>
# If someone is in a shul that has a minhag to shake in a certain direction he should follow their practice.<ref>Orchot Rabbenu v. 3 p. 91, Chazon Ovadia Sukkah p. 355. Chazon Ovadia quotes all the reasons that it isn't necessary to have one practice in this case but concludes that it is proper to establish one practice for each community.</ref> Some are lenient and don't consider it [[Lo Titgodedu]].<ref>Piskei Teshuvot 651:13 based on Aruch Hashulchan 651:22</ref>

==Borrowing without Permission==

#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away n a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot, However, on the first day (or first two outside of Israel) one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>
#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>
#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>

==After [[Sukkot]]==

#The [[arba minim]] don't retain their holiness after [[sukkot]], but it still should not be treated disrespectfully like being thrown into the garbage. It is permissible though to leave them somewhere even if you know somebody else will throw them in the garbage.<ref>Mishna Brurah 21:6-7, [https://www.ou.org/holidays/sukkot/halacha-lmaaseh-on-arba-minim/ OU.org], [https://www.star-k.org/articles/kashrus-kurrents/4476/shaimos-guidelines/ Star-K]. Although the Shulchan Aruch 21:1, is referring to old [[tzitzit]], Mishna Brurah 21:1 extends it to all items used for a mitzva including a lulav. </ref> One who shows extra care by burying articles used for mitzvot, will receive beracha. <ref>Rama 21:1 </ref>
#There are several other customs that people have to do with their [[arba minim]]. <ref>Most of these are based on [[Shabbat]] 117b which says that Rabbi Ami and Rabbi Asi would make a meal out of the bread used for the eruv, because it was already used for a mitzva. </ref>

*Burn the [[lulav]] in the oven baking the matzas. <ref>Rama 664:9 </ref>
*Burn the [[lulav]] on erev [[pesach]] with the chametz.
*Make [[etrog]] jelly and eat it on Tu B'shvat.
*Give the pitom of the [[etrog]] to a pregnant women as a [[prayer]] for an easy childbirth. <ref>Kaf Hachayim 664:60 mentions the last 3 </ref>
*Use the [[hadasim]] as [[besamim]] for [[Havdalah]]. <ref>Tur 297 and Bach there. </ref>

==Sources==
<references />
[[Category:Holidays]]
[[Category:Sukkot]]

Halachos of Lefties

2026-03-17T19:58:09Z

YitzchakSultan1: /* Lulav */

=== Getting Dressed ===
# When putting a piece of clothing you should put on the right side and then the left. A lefty should do the same.<ref>Mishna Brurah 2:4</ref>
# A lefty should put on his right shoe first and also tie his right shoe first.<ref>Mishna Brurah 2:6</ref>

=== Kriya ===
# When tearing kriyah for seeing the area of the Bet HaMikdash a righty and lefty should both tear on their right side.<ref>Mishna Brurah 561:13</ref> The same is true of tearing kriyah for a parent.<ref>Taz YD 340:6</ref>

=== Netilat Yadayim ===
# One who washes his hands fills the cup while holding it in his right hand and then transfers the cup into his left hand and washes his right hand.<ref>Shulchan Aruch 4:10</ref> A left-handed person should also follow this procedure and wash his right hand first.<ref>Itur Yad 5, Beer Moshe 2:3:3, Yalkut Yosef 4:5</ref>

=== Birkat Hamazon ===

# A lefty who is doing birkat hamazon holding a cup of wine should hold it in his right hand according to Sephardim, and in his left hand according to Ashkenazim.<ref>Although Shulchan Aruch O.C. 183:5 quotes some who say that the lefty should hold the cup in his left hand, Birkei Yosef 183:4 writes that Sephardim hold it in their right hand, following what Shulchan Aruch O.C. 651:3 codified regarding lulav. Regarding lulav Shulchan Aruch's view is clarified and by Birkat Hamazon he only quoted one opinion. However, Magen Avraham 183:9 writes that Ashkenazim hold the cup in their left hand. </ref>

=== Shema ===
# A lefty should cover his eyes of kriyat Shema with his right hand. See the [[Kriyat Shema#Covering One's Eyes]] section.

=== Lulav ===

# A lefty should hold the lulav in his right hand according to Sephardim, and in his left hand according to Ashkenazim.<ref>Shulchan Aruch and Rama O.C. 651:3. Rosh (Sukkah 3:25), Meiri (Shabbat 103a s.v. memah), Ravyah 2:694, Rashba (responsa 1:1120), Shibolei Haleket 365, and Maharam Rotenberg (Levuv 470) hold that the lefty holds the lulav in his left hand. Darkei Moshe 651:2 quotes Maharil, Mahariv, Minhagim, and Kolbo who hold like Rosh. However, Baal Haitur (Tefilin 59d, cited by Bet Yosef) holds that the left holds the lulav in his right hand which is the more important hand for most people. Tur 651:3 seems to follow the Baal Haitur.</ref>

==Links==
* [http://www.shtaygen.co.il/?CategoryID=1027&ArticleID=6900 Article on shtaygen.co.il]
* [http://thehalacha.com/wp-content/uploads/Vol3Issue33.pdf Halachically Speaking]

==Sources==
<references/>
[[Category:Orach Chaim]]
[[Category:Meta Concepts of Halacha]]

Order of Taking the Four Minim

2026-03-16T21:16:53Z

YitzchakSultan1: /* How to Bind the 4 Minim (Eged) */

[[Image:Lulav.png|300px|right]]
Based on the pasuk ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים וענף עץ עבות וערבי נחל "And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook," we learn that we need to take one [[lulav]], one [[etrog]], three [[hadasim]] and two [[aravot]].<ref>sukka 34b based on Vayikra 23:40, Sefer Hachinuch Mitzva 324, Shulchan Aruch 651:1 </ref>

==Who is Obligated==
# This mitzva of [[arba minim]] is an obligation on every individual. <ref>Sukka 41b. Tosafot there says that since the pasuk says ולקחתם in the plural and not in the singular we know that it is on everyone. </ref>
# Women are exempt from taking the [[arba minim]] because it is a [[mitzvah aseh shehazman grama]]. They are permitted and even encouraged to but while Ashkenaz women can say the beracha if they choose to do the mitzva, Sephardic women shouldn't say the beracha. <ref>Mishna [[Sukkah]] 28, Bikurei Yakov 657:5, Shulchan Aruch Orach Chaim 640:1. 
{{Bracha on Mitzvot Aseh Shehazman Grama}} </ref>
# Women do not have to shake the [[lulav]] in all six directions as men do. <ref>Shu"t Rav Pealim 1:12 </ref>
# The obligation for children begins at the age when they can shake the [[lulav]] on their own.<ref>Sukka 42a, Rambam Hilchot sukka 7:19. The Mishna Brurah 657:1 adds even if a child is six years old, the usual age of [[chinuch]], if he cannot shake the [[lulav]] properly, one is not obligated to train him in this mitzva. </ref> When they reach that age, the father has an obligation to buy him a kosher set of [[arba minim]] that will be his own. <ref>Shulchan Aruch 657:1. Beiur Halacha there "kidei lichancho" adds that it must be kosher, and Iggerot Moshe OC 3:95 adds that it should be his own if possible. </ref>

==Beracha==
# On the first day of [[Sukkot]] prior to shaking the [[lulav]], we recite the beracha of ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת לולב and add [[shehecheyanu]]. On the remaining days, including the second day of Yom Tov<ref>Hagahot Maimoniyot Brachot 11:3 writes there's no bracha on lulav the second day since we already did it yesterday but then he concludes that the minhag Ashkenaz was to recite it and the Rabbenu Peretz agreed.</ref>, we don't say [[shehecheyanu]] unless the first day was [[shabbat]], in which case we would say it on the second day. <ref>Shulchan Aruch 662:1-2. </ref>
# If one didn't take the [[four minim]] on the first day, then he says [[shehecheyanu]] the first time that he does. <ref>Mishna Brurah 662:3 </ref>
#The beracha and taking of the [[arba minim]] should be done while standing, but if you sat, you are yotzei bidieved. <ref>Chazon Ovadia p. 416 quoting the Shibbolei Haleket 366, and the Sefer Yereim 114 that its based on a gezeira shava learned from [[sefirat haomer]]. The halacha regarding [[sefirat haomer]] is in Rambam Hilchot Temidim Umusafim 7:23. Mahari Vayil 191 explicitly states that one should shake the lulav while standing. Lehorot Natan 11:69 concludes that both the bracha and mitzvah should be done standing.</ref>

==When to make the Bracha==
===Before Doing the Mitzva (עובר לעשייתן)===
# Since we are supposed to make the beracha before doing the mitzva (''[[over liasiyatan]]'')<ref>Pesachim 7b, Rambam Hilchot [[Lulav]] 7:6 </ref> and since we fulfill the mitzva of [[arba minim]] by simply lifting them together<ref>Sukka 42a </ref> it is preferable to follow one of these methods so that you say the beracha and then do the mitzva. Either
##take the [[Lulav]], [[Hadasim]], and [[Aravot]] in one’s right hand, leave the [[Etrog]] on the Table (out of the box)<ref>As the Rambam says in Hilchot Sukka 7:5 the taking of the daled minim are all one mitzva and are miakev each other (meaning taking 3 without the 4th doesn't fulfill anything.) Therefore, until you take the [[etrog]] you haven't fulfilled your obligation, then you say the beracha, and then fulfill your obligation. The Bach 651 says that this option only works according to Rabbeinu Tam cited in Tosafot [[Sukkah]] 34b s.v. Shetehei who holds that one must take all four species simultaneously to fulfill his obligation. The Rosh [[Sukkah]] 3:14 disagrees and says there is no need to take all four together. Therefore, the Bach says this suggestion wouldn't work according to the Rosh. However, the Shaar Hatziyun 651:28 disagrees with the Bach and says even according to the Rosh this suggestion would work because even though you don't need to lift them simultaneously, you haven't fulfilled your obligation until you lift all four at least at some point. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] in one’s right hand, and [[Etrog]] in one’s left hand while the [[Etrog]] is upside down <ref>Holding the [[etrog]] upside down allows you not to fulfill your obligation until you flip it over because the Gemara Sukka 42a that in order to fulfill the mitzva of taking the daled minim all four have to be held kiderech gideilatan"-the way in which they grow. Mishna Brurah 652:16 says you aren't even yotze bidieved. Bach 651 (mentioned in the previous suggestion) says based on the aforementioned Rosh this suggestion would also not work unless you held all 4 minim upside down. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] and [[Etrog]] in their upright positions and have in mind not to fulfill the mitzvah until you make the Bracha. <ref>This works because even if we say mitzvot don't need kavana (argument in [[Rosh Hashana]] 28b see http://halachipedia.com/index.php?title=Having_Kavana_for_Mitzvot ) to be yotze, most poskim agree that kavana not to be yotze doesn't fulfill your obligation. (Bet Yosef 589 and S”A 6:4). Rav Yosef Dov Soloveitchik in Reshimot [[Shiurim]] [[Sukkah]] 39a notes that this suggestion is only valid if over li'asiyatan requires one to recite the beracha prior to the fulfillment of the mitzvah but not if the beracha needs to be recited before the performance of the mitzva. Taz OC 651:5, writes that this suggestion is difficult as one may forget to have specific intent not to fulfill the mitzvah when he lifts them. However, this is the preferred method of the Biur Hagra 651:5. </ref>and then make the Bracha. <ref>All three suggestions are made by tosafot in sukka 39a "over". Shulchan Aruch O.C. 651:5 suggests the first two suggestions, while the Mishna Brurah 651:25 quotes the Bet Yosef who brings the third option and quotes the Gra as saying that the third option is the most preferable. The Mishna Brurah makes no mention of which option is preferable. Yalkut Yosef (Kitzur S”A 651:14) also brings all three opinions and doesn’t decide on which is most preferable. </ref>
# After the fact if one took all four species (before making the Bracha), one may still make the Bracha as long as one didn’t shake it yet.<ref>Tosfot Pesachim 7b s.v. bidna, Rosh Sukka 3:33, Chayei Adam 148:11, Mishna Brurah 651:27, and Yalkut Yosef (Kitzur S”A 651:14). The Rabbeinu Nissim Sukka 20b "U'Midefarchinan" says that this is permitted even lechatchilah. The Bikkurei Yaakov 651:20 extends it to the entire [[hallel]] and the Aruch Hashulchan 651:14 says that as long as your still holding your [[lulav]] you can still say the beracha. Shaar Hatziyun 651:32 however rejects this opinion. </ref>
===In the Sukkah===
# Some have the minhag to shake the lulav after reciting the bracha in the Sukkah before praying Shacharit and then additionally to shake the Lulav during Hallel (without repeating the beracha),<ref>This practice is mentioned by the Mishna Brura 652:4</ref> while most recite the beracha in shul after Chazarat Hashatz of Shacharit, before Hallel.<ref>Shulchan Aruch O.C. 644:1</ref> Some specifically prefer that the bracha be made right before the hallel so that there isn’t an interruption between the bracha and the shaking the lulav in the hallel, one of the primary mitzvot of the lulav.<ref>Nefesh Harav p. 217, Rav Tzvi Pesach Frank in Mikraei Kodesh 2:16</ref> Alternatively, some argue that based on the principle of tadir kodem, giving precedence to the common mitzvah, one must daven Shacharit before shaking the lulav.<ref>Shu"t Igrot Moshe OC 4:99 writes that the practice to do so earlier in the Sukkah is only for very unique individuals who are very careful to carry the lulav everywhere. However, generally it is a violation of tadir kodem. Additionally, Teshuvot Vehanagot 5:216 notes that this was the practice of the Rav Velve Soloveitchik to recite the bracha on lulav before Hallel. Similarly,
[https://www.torahanytime.com/#/lectures?v=67781 Rav Yitzchak Yosef (Motzei Shabbat Haazinu 5779 min. 6)] explains that his father, Rav Ovadia Yosef, never took the lulav to shake it in the Sukkah. Rav Hershel Schachter (cited in Sukkos Packet for Young Israel of Woodmere 5781 p. 6) records that this was also Rav Soloveitchik's practice to shake the lulav in shul before Hallel.</ref>

==Set up of the Arba Minim==
[[File:Sephardi Minim.jpg|thumb|Sephardic setup|right|100px]]
[[File:Four Species.jpg|thumb|Ashkenazic setup|left|200px]]

#The Sephardic custom is to put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle but slightly to the right , and one [[Hadas]] and one [[Aravah]] on the right side. <ref>Magen Avraham 651:4 quoting the Arizal writes that one should put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle together with the [[Lulav]], and one [[Hadas]] and one [[Aravah]] on the right side. The Shaar HaTziyun 651:11 quotes the Pri Megadim who says that one shouldn’t follow that practice unless one is known for his piety. However, Yalkut Yosef (Moadim pg 160, [[Sukkot]] p. 75) writes that the Sephardic custom is to follow the Arizal. The Chazon Ovadyah ([[Sukkot]] pg 343) also quotes the Magen Avraham. </ref> However, the Ashkenazic custom is to set up the [[Hadasim]] to the right of the [[Lulav]] and the [[Aravot]] to the left. <ref>Mishna Brurah 651:12, Nitei Gavriel (Arba Minim 40:4). Mishna Brurah there adds that this is true for a lefty as well. </ref>
#It is a mitzva to tie the [[lulav]] together, but if you don't it is still kosher. <ref>Shulchan Aruch 651:1. Mishna Brurah 651:8 explains although we don't hold like the shita of Rabbi Yehuda on sukka 11b who says that you need to tie it together, there is still the mitzva of hiddur mitzva from the pasuk of זֶה אֵלִי וְאַנְוֵהוּ. Yalkut Yosef Moadim 159, Chazon Ovadia [[sukkot]] 340 </ref>
#Sephardim should tie the three together with [[lulav]] leaves in three places using double knots, <ref>Shulchan Aruch 651:1, Chazon Ovadia [[sukkot]] 342 quotes the Sefer Yiraim 124 also and says that is the custom. He also quotes the Chatam Sofer sukka 36b as saying that since the mitzva of hiddur is objective based on what the torah told us, we should only use the double knots made of [[lulav]] leaves and not use the handles that they have nowadays. Mishna Brurah 651:14 quotes the Mordechai explaining that these three ties are representative of the three patriarchs </ref> while Ashkenazim generally use the woven holder made of [[lulav]] leaves that has holes for the three minim, in addition to the three ties. <ref>Mishna Brurah 651:8 quoting the Shu"t Agura Biohalecha (12:273). Tzitz Eliezer 13:43 agrees to this as well. </ref> this holder is traditionally known as a ''keshetil''.
#The minimum length for the [[lulav]] is four [[Tefachim]], and the minimum length for [[hadasim]] and [[aravot]] is three [[Tefachim]]. There is no maximum length, however, if your [[hadasim]] or [[aravot]] are longer than 3 than your [[lulav]] has to remain at least a [[tefach]] taller so that at least part of it will shake recognizably. <ref>sukka 32b with Ritva, Ran, and Meiri there. Rambam Hilchot sukka 7:8 agrees too. </ref>
#One should make sure to tie it up so that the [[Hadasim]] are above the [[Aravot]]. <ref>Rama 651:1, Mishna Brurah 651:12, Nitei Gavriel 40:8, Chazon Ovadyah ([[Sukkot]] pg 343-4) </ref>
#It is preferable not to have a non-jew tie them together for you, but if he does it is still kosher. <ref>Yalkut Yosef Moadim page 159 </ref>

==How to Bind the 4 Minim (''Eged'')==

#The halacha follows the opinion that it is not necessary to have the Lulav, Hadasim, and Aravot bound up together, however, it is a mitzvah and proper to do so to make the 4 minim look nicer.<ref>Gemara Sukkah 33a and 36b cites a dispute between Rabbi Yehuda who holds that there is an obligation to bind the 3 minim together and the Rabbis who hold that it is only preferable in order to make the mitzvah nicer. Rambam (Lulav 7:4) and Shulchan Aruch O.C. 651:1 hold like the Rabbis.</ref>
#The Etrog is not tied up with the other 3 minim. It is held in the left hand while the others are held in the right hand.<ref>Rambam (Lulav 7:4), Shulchan Aruch 651:2, Yalkut Yosef 651:2</ref>
#It is proper to bind the Lulav, Hadasim, and Aravot with a double knot.<ref>Shulchan Aruch 651:1</ref> The Ashkenazic minhag is to allow using the kashekel's (woven lulav leaf holders) and consider them to be a binding of the 3 minim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=19746&pgnum=32 Agurah BeOhalecha 33] writes that using a woven lulav holder is valid since it keeps the 4 minim together and the egged doesn't need to be a knot, just something that is tight. Mishna Brurah 651:8 cites the Agura Bohalecha. Aruch Hashulchan 551:7 also allows using a kashekel because it looks nice. Rav Shmuel Kamenetsky (Kovetz Halachot Sukka p. 344) is lenient. Bikkurei Yacov 651:8 writes that lulav rings as a binding is the equivalent of using a lulav kashekel and he's strict to use a double knot. </ref> For Sephardim, it is advised to tie the Lulav, Hadasim, and Aravot and not just use a holder.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.651.11?lang=bi Kaf Hachaim 651:11], Yalkut Yosef 651:3, Chazon Ovadia p. 347, Rav Soloveitchik (Nefesh Harav p. 217). [https://www.hebrewbooks.org/pdfpager.aspx?req=1120&pgnum=245 Bet Dovid 554] writes that a person should not use a woven lulav holder because it is necessary to have an eged that is tied together, such as a double knot. Kaf Hachaim writes that it is proper to be strict. Chazon Ovadia writes that it is proper to follow the Bet Dovid but there is what to rely upon to follow the Agura Bohalecha. Rav Soloveitchik held that the keshekel isn't a double knot and also there's an issue of taaseh v'lo min ha'asuy to take the minim out of the eged and replace them without retying it. (See Rashi and Rabbenu Chananel on Sukka 11a.) </ref>
#If one forgot and didn't tie them before the holiday, one shouldn't tie them with a knot on Yom Tov.<ref>Shulchan Aruch 651:1 writes that one may not tie a knot for the purposes of binding the 3 minim. See, the Chida ([http://www.hebrewbooks.org/pdfpager.aspx?req=33684&st=&pgnum=37 Moreh BeEtzbah n. 291]) seems to say that there's no issue of making knots with lulav leaves. Kaf HaChaim 651:19 rejects this opinion. Yalkut Yosef 651:6 writes that if one didn't tie it before Yom Tov there's what to rely on to tie it with a double knot on Yom Tov.</ref> Rather one should take a string, wrap them up, and tuck in the end of the string.<ref>Tur and Rama 651:1, Yalkut Yosef 651:6</ref>
##If one didn't do so before Yom Tov, it is permitted to peel off a leaf of the Lulav to hold the minim together with a slip knot or winding them together and tucking in the end.<ref>Kaf HaChaim 651:20</ref> The Ashkenazic minhag is to refrain from doing this except in private and in an abnormal fashion.<ref>Shaarei Teshuva 651:3, Piskei Teshuvot 651:3</ref>
##If one forgot to tie the 3 minim before Yom Tov it is permitted to bind them with a pre-made lulav ring.<ref>Bikkurei Yacov 651:8</ref> However, it is forbidden to tie a lulav ring on Yom Tov. <ref>Piskei Teshuvot 651:3</ref>

==How to Hold Them==
[[Image:Rav Mordechai Eliyahu Lulav.jpg|200px|right]]

#We need to hold the [[arba minim]] right side up, "biderech gedeilatan"-the way which they grow. <ref>sukka 45b. Mishna Brurah 652:16 and Chazon Ovadia Hilchot sukka page 340 say you aren't even yotze bidieved. </ref> The species shouldn't be turned downward when shaking in the downward direction, they should always be held upright and the shaking should be towards that direction.<ref>Kaf Hachaim 651:47, Chazon Ovadia p. 341</ref>
#Holding the four species side-wise is incorrect.<ref>Chazon Ovadia p. 341</ref>
#The Etrog should be held together with the other species at the bottom of lulav.<ref>Shaar Hakavaot 103b, Ben Ish Chai (Shana Rishona Haazinu n. 14), Kaf Hachaim 651:48. The [https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=2ahUKEwjo86Gvo-PdAhVnh-AKHUJeBqUQjRx6BAgBEAU&url=http%3A%2F%2Fwww.tapuz.co.il%2Fblogs%2Fviewentry%2F7357845&psig=AOvVaw0iGAVSyIUH3jMdY6QicO1n&ust=1538415736699429 picture of Rav Mordechai Eliyahu] to the right as well as [https://www.youtube.com/watch?v=r5gFkPxFJf4 this video of Rav Ovadia Yosef (min 1:13)] indicate that this is the correct way to hold the lulav and etrog. However, there is a Chabad minhag to hold the etrog at a slight degree away from the lulav but connected at the bottom (Sefer Haminhagim Chabad p. 66, Piskei Hasiddur dinei lulav fnt. 84).</ref> Most hold that it is fine for the Etrog to be touching the hadasim and aravot and not directly touching the lulav spine.<ref>Nitai Gavriel 54:9 citing the Shaar HaKavanot 103b</ref>
#The minhag is that the spine of the [[lulav]] should be facing towards the person shaking it. <ref>Mishna Brurah 651:47, Chazon Ovadia [[Sukkot]] 358, Ben Ish Chai Haazinu 13 against the Eliyah Rabba 650 and the Orchot Chaim 23 quoting the Raavad who say that the spine should be facing away from him </ref>
#One should hold the [[lulav]] ([[aravot]] and [[hadasim]] included) in the right hand and the [[etrog]] in his left hand. <ref>Shulchan Aruch 651:2. Mishna Brurah 15 explains that this is because the [[lulav]], [[aravot]], and [[hadasim]] have three parts of the mitzva while the [[etrog]] is only one. </ref>
#For people whose left hand is the stronger one,
##Sephardim should hold it as if they were right handed and hold the [[lulav]] in the right and [[etrog]] in the left. <ref>Tur 651, Shulchan Aruch 651:3. See Kaf Hachaim 651:38. </ref>
##Ashkenazim should switch it, and hold the [[lulav]] in the left hand and [[etrog]] in the right hand. <ref>Rama (quoting the Rosh 3:25 and Rabbeinu Yerucham) 651:3. Rama adds that if a lefty held it as if he were a righty, he is still yotzei. see however, Orchos Rabbeinu 2:pg. 288 that the Steipler who was a lefty and Ashkenazi, followed the Shulchan Aruch and not the Rama's ruling. </ref>
#One should hold the [[arba minim]] against each other both for the holding and for the shaking. <ref>Shulchan Aruch 651:11 </ref>
#It is prohibited to have something [[separating]] between your hands and the [[arba minim]]. Therefore, one should remove one's ring and even after the fact if one shook with a ring on some say that one has to shake the lulav again without a bracha. <ref>Beit Yosef 651 says for those who wear [[tefillin]] during [[chol hamoed]] remove it for the [[arba minim]], although technically they don't have to because it doesn't cover the whole hand. Rama 651:7 paskins like this as well. The bach and the biurei hagra there however, both say that you must remove it because its considered a chatzitza as long as its not for the hiddur mitzva. Mishna Brurah 651:36 quotes some who hold that if one shook the lulav with a ring one should shake it again after removing the ring without a bracha. See Halichot Shlomo p. 224 who seems to hold that a ring isn't a problem since it only covers a minority of the hand and one could hold the lulav even without that area of the hand.</ref> It is permitted to wear a cast or a bandage that you can't remove while shaking the lulav.<ref>Halichot Shlomo p. 224, Chazon Ovadia 417-419 </ref>
# One may not use gloves to hold the lulav. Even after the fact one should shake it again after removing the gloves without a bracha. To avoid concerns of catching COVID one should santize one's hands before and after.<ref>Minchat Asher (Yerach Eytanim Biydan Corona n. 15), Mishna Brurah 651:33</ref>

==Naanuim (Shaking of the Lulav)==

#Sephardim shake the [[lulav]] before [[hallel]] when they first say the bracha and take the [[arba minim]], then in [[hallel]] at the first hodu once, at anna hashem twice, and the second hodu once. <ref>Even though the mishnah in sukka 37b doesn't mention any before [[hallel]], Tosefot there "bihodu" adds that we should shake before also. Shulchan Aruch 651:8 and Chazon Ovadia [[sukkot]] 356 both agree to this.</ref>
#In addition to the times that Sephardim shake, Ashkenazim have the custom that the chazzan shakes in yomru na also, and the congregation shake for all four hodu's that they say after the chazzan says his part. Ashkenazim also shake at both of the final two hodus at the end of [[hallel|hallel.]]<ref>Rama 651:8 and Mishna Brurah 41. </ref> (This is typical of Nusach Ashkenaz, while Nusach Sfard typically did not shake at the first of those two).
#One should refrain from shaking while mentioning the name of Hashem lest he become distracted while saying His name. <ref>Mishna Brurah 651:37, Kaf Hachayim 651:84, Chazon Ovadia 655 </ref>

=== Which direction should he shake the lulav? ===
#Sephardim and Chasidim shake towards the south, north, east, up, down, west. (If the shul faces east then to your right, left, forward, up, down, backward.)<ref>Chazon Ovadia 352-353 rules like the Arizal against Shulchan Aruch O.C. 651:10 who says to start at east and turn clockwise. </ref> One should turn his body and face the direction to which he is shaking.<ref>Bikkurei Yaakov 651:36 quoting the Ari as well as the Kaf Hachayim 651:96 </ref>
#Ashkenazim shake east, south, west, north, up, down. Face forward and shake clockwise.<ref>Maharil, Shulchan Aruch O.C. 651:10, Mishna Brurah 651:47. There is a third ordering of directions to shake the lulav that is not common. That is the opinion of Levush 651 that the order is: east, north, west, south, up, down.</ref> You don't have to turn your body to face that direction, you can just shake the [[lulav]] towards that direction while facing forward.<ref>Mishna Brurah 651:37 quoting the Magen Avraham and the Maamar Mordechai. </ref>
# If someone is in a shul that has a minhag to shake in a certain direction he should follow their practice.<ref>Orchot Rabbenu v. 3 p. 91, Chazon Ovadia Sukkah p. 355. Chazon Ovadia quotes all the reasons that it isn't necessary to have one practice in this case but concludes that it is proper to establish one practice for each community.</ref> Some are lenient and don't consider it [[Lo Titgodedu]].<ref>Piskei Teshuvot 651:13 based on Aruch Hashulchan 651:22</ref>

==Borrowing without Permission==

#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away n a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot, However, on the first day (or first two outside of Israel) one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>
#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>
#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>

==After [[Sukkot]]==

#The [[arba minim]] don't retain their holiness after [[sukkot]], but it still should not be treated disrespectfully like being thrown into the garbage. It is permissible though to leave them somewhere even if you know somebody else will throw them in the garbage.<ref>Mishna Brurah 21:6-7, [https://www.ou.org/holidays/sukkot/halacha-lmaaseh-on-arba-minim/ OU.org], [https://www.star-k.org/articles/kashrus-kurrents/4476/shaimos-guidelines/ Star-K]. Although the Shulchan Aruch 21:1, is referring to old [[tzitzit]], Mishna Brurah 21:1 extends it to all items used for a mitzva including a lulav. </ref> One who shows extra care by burying articles used for mitzvot, will receive beracha. <ref>Rama 21:1 </ref>
#There are several other customs that people have to do with their [[arba minim]]. <ref>Most of these are based on [[Shabbat]] 117b which says that Rabbi Ami and Rabbi Asi would make a meal out of the bread used for the eruv, because it was already used for a mitzva. </ref>

*Burn the [[lulav]] in the oven baking the matzas. <ref>Rama 664:9 </ref>
*Burn the [[lulav]] on erev [[pesach]] with the chametz.
*Make [[etrog]] jelly and eat it on Tu B'shvat.
*Give the pitom of the [[etrog]] to a pregnant women as a [[prayer]] for an easy childbirth. <ref>Kaf Hachayim 664:60 mentions the last 3 </ref>
*Use the [[hadasim]] as [[besamim]] for [[Havdalah]]. <ref>Tur 297 and Bach there. </ref>

==Sources==
<references />
[[Category:Holidays]]
[[Category:Sukkot]]

Order of Taking the Four Minim

2026-03-16T21:14:30Z

YitzchakSultan1: /* How to Bind the 4 Minim (Eged) */

[[Image:Lulav.png|300px|right]]
Based on the pasuk ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים וענף עץ עבות וערבי נחל "And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook," we learn that we need to take one [[lulav]], one [[etrog]], three [[hadasim]] and two [[aravot]].<ref>sukka 34b based on Vayikra 23:40, Sefer Hachinuch Mitzva 324, Shulchan Aruch 651:1 </ref>

==Who is Obligated==
# This mitzva of [[arba minim]] is an obligation on every individual. <ref>Sukka 41b. Tosafot there says that since the pasuk says ולקחתם in the plural and not in the singular we know that it is on everyone. </ref>
# Women are exempt from taking the [[arba minim]] because it is a [[mitzvah aseh shehazman grama]]. They are permitted and even encouraged to but while Ashkenaz women can say the beracha if they choose to do the mitzva, Sephardic women shouldn't say the beracha. <ref>Mishna [[Sukkah]] 28, Bikurei Yakov 657:5, Shulchan Aruch Orach Chaim 640:1. 
{{Bracha on Mitzvot Aseh Shehazman Grama}} </ref>
# Women do not have to shake the [[lulav]] in all six directions as men do. <ref>Shu"t Rav Pealim 1:12 </ref>
# The obligation for children begins at the age when they can shake the [[lulav]] on their own.<ref>Sukka 42a, Rambam Hilchot sukka 7:19. The Mishna Brurah 657:1 adds even if a child is six years old, the usual age of [[chinuch]], if he cannot shake the [[lulav]] properly, one is not obligated to train him in this mitzva. </ref> When they reach that age, the father has an obligation to buy him a kosher set of [[arba minim]] that will be his own. <ref>Shulchan Aruch 657:1. Beiur Halacha there "kidei lichancho" adds that it must be kosher, and Iggerot Moshe OC 3:95 adds that it should be his own if possible. </ref>

==Beracha==
# On the first day of [[Sukkot]] prior to shaking the [[lulav]], we recite the beracha of ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת לולב and add [[shehecheyanu]]. On the remaining days, including the second day of Yom Tov<ref>Hagahot Maimoniyot Brachot 11:3 writes there's no bracha on lulav the second day since we already did it yesterday but then he concludes that the minhag Ashkenaz was to recite it and the Rabbenu Peretz agreed.</ref>, we don't say [[shehecheyanu]] unless the first day was [[shabbat]], in which case we would say it on the second day. <ref>Shulchan Aruch 662:1-2. </ref>
# If one didn't take the [[four minim]] on the first day, then he says [[shehecheyanu]] the first time that he does. <ref>Mishna Brurah 662:3 </ref>
#The beracha and taking of the [[arba minim]] should be done while standing, but if you sat, you are yotzei bidieved. <ref>Chazon Ovadia p. 416 quoting the Shibbolei Haleket 366, and the Sefer Yereim 114 that its based on a gezeira shava learned from [[sefirat haomer]]. The halacha regarding [[sefirat haomer]] is in Rambam Hilchot Temidim Umusafim 7:23. Mahari Vayil 191 explicitly states that one should shake the lulav while standing. Lehorot Natan 11:69 concludes that both the bracha and mitzvah should be done standing.</ref>

==When to make the Bracha==
===Before Doing the Mitzva (עובר לעשייתן)===
# Since we are supposed to make the beracha before doing the mitzva (''[[over liasiyatan]]'')<ref>Pesachim 7b, Rambam Hilchot [[Lulav]] 7:6 </ref> and since we fulfill the mitzva of [[arba minim]] by simply lifting them together<ref>Sukka 42a </ref> it is preferable to follow one of these methods so that you say the beracha and then do the mitzva. Either
##take the [[Lulav]], [[Hadasim]], and [[Aravot]] in one’s right hand, leave the [[Etrog]] on the Table (out of the box)<ref>As the Rambam says in Hilchot Sukka 7:5 the taking of the daled minim are all one mitzva and are miakev each other (meaning taking 3 without the 4th doesn't fulfill anything.) Therefore, until you take the [[etrog]] you haven't fulfilled your obligation, then you say the beracha, and then fulfill your obligation. The Bach 651 says that this option only works according to Rabbeinu Tam cited in Tosafot [[Sukkah]] 34b s.v. Shetehei who holds that one must take all four species simultaneously to fulfill his obligation. The Rosh [[Sukkah]] 3:14 disagrees and says there is no need to take all four together. Therefore, the Bach says this suggestion wouldn't work according to the Rosh. However, the Shaar Hatziyun 651:28 disagrees with the Bach and says even according to the Rosh this suggestion would work because even though you don't need to lift them simultaneously, you haven't fulfilled your obligation until you lift all four at least at some point. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] in one’s right hand, and [[Etrog]] in one’s left hand while the [[Etrog]] is upside down <ref>Holding the [[etrog]] upside down allows you not to fulfill your obligation until you flip it over because the Gemara Sukka 42a that in order to fulfill the mitzva of taking the daled minim all four have to be held kiderech gideilatan"-the way in which they grow. Mishna Brurah 652:16 says you aren't even yotze bidieved. Bach 651 (mentioned in the previous suggestion) says based on the aforementioned Rosh this suggestion would also not work unless you held all 4 minim upside down. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] and [[Etrog]] in their upright positions and have in mind not to fulfill the mitzvah until you make the Bracha. <ref>This works because even if we say mitzvot don't need kavana (argument in [[Rosh Hashana]] 28b see http://halachipedia.com/index.php?title=Having_Kavana_for_Mitzvot ) to be yotze, most poskim agree that kavana not to be yotze doesn't fulfill your obligation. (Bet Yosef 589 and S”A 6:4). Rav Yosef Dov Soloveitchik in Reshimot [[Shiurim]] [[Sukkah]] 39a notes that this suggestion is only valid if over li'asiyatan requires one to recite the beracha prior to the fulfillment of the mitzvah but not if the beracha needs to be recited before the performance of the mitzva. Taz OC 651:5, writes that this suggestion is difficult as one may forget to have specific intent not to fulfill the mitzvah when he lifts them. However, this is the preferred method of the Biur Hagra 651:5. </ref>and then make the Bracha. <ref>All three suggestions are made by tosafot in sukka 39a "over". Shulchan Aruch O.C. 651:5 suggests the first two suggestions, while the Mishna Brurah 651:25 quotes the Bet Yosef who brings the third option and quotes the Gra as saying that the third option is the most preferable. The Mishna Brurah makes no mention of which option is preferable. Yalkut Yosef (Kitzur S”A 651:14) also brings all three opinions and doesn’t decide on which is most preferable. </ref>
# After the fact if one took all four species (before making the Bracha), one may still make the Bracha as long as one didn’t shake it yet.<ref>Tosfot Pesachim 7b s.v. bidna, Rosh Sukka 3:33, Chayei Adam 148:11, Mishna Brurah 651:27, and Yalkut Yosef (Kitzur S”A 651:14). The Rabbeinu Nissim Sukka 20b "U'Midefarchinan" says that this is permitted even lechatchilah. The Bikkurei Yaakov 651:20 extends it to the entire [[hallel]] and the Aruch Hashulchan 651:14 says that as long as your still holding your [[lulav]] you can still say the beracha. Shaar Hatziyun 651:32 however rejects this opinion. </ref>
===In the Sukkah===
# Some have the minhag to shake the lulav after reciting the bracha in the Sukkah before praying Shacharit and then additionally to shake the Lulav during Hallel (without repeating the beracha),<ref>This practice is mentioned by the Mishna Brura 652:4</ref> while most recite the beracha in shul after Chazarat Hashatz of Shacharit, before Hallel.<ref>Shulchan Aruch O.C. 644:1</ref> Some specifically prefer that the bracha be made right before the hallel so that there isn’t an interruption between the bracha and the shaking the lulav in the hallel, one of the primary mitzvot of the lulav.<ref>Nefesh Harav p. 217, Rav Tzvi Pesach Frank in Mikraei Kodesh 2:16</ref> Alternatively, some argue that based on the principle of tadir kodem, giving precedence to the common mitzvah, one must daven Shacharit before shaking the lulav.<ref>Shu"t Igrot Moshe OC 4:99 writes that the practice to do so earlier in the Sukkah is only for very unique individuals who are very careful to carry the lulav everywhere. However, generally it is a violation of tadir kodem. Additionally, Teshuvot Vehanagot 5:216 notes that this was the practice of the Rav Velve Soloveitchik to recite the bracha on lulav before Hallel. Similarly,
[https://www.torahanytime.com/#/lectures?v=67781 Rav Yitzchak Yosef (Motzei Shabbat Haazinu 5779 min. 6)] explains that his father, Rav Ovadia Yosef, never took the lulav to shake it in the Sukkah. Rav Hershel Schachter (cited in Sukkos Packet for Young Israel of Woodmere 5781 p. 6) records that this was also Rav Soloveitchik's practice to shake the lulav in shul before Hallel.</ref>

==Set up of the Arba Minim==
[[File:Sephardi Minim.jpg|thumb|Sephardic setup|right|100px]]
[[File:Four Species.jpg|thumb|Ashkenazic setup|left|200px]]

#The Sephardic custom is to put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle but slightly to the right , and one [[Hadas]] and one [[Aravah]] on the right side. <ref>Magen Avraham 651:4 quoting the Arizal writes that one should put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle together with the [[Lulav]], and one [[Hadas]] and one [[Aravah]] on the right side. The Shaar HaTziyun 651:11 quotes the Pri Megadim who says that one shouldn’t follow that practice unless one is known for his piety. However, Yalkut Yosef (Moadim pg 160, [[Sukkot]] p. 75) writes that the Sephardic custom is to follow the Arizal. The Chazon Ovadyah ([[Sukkot]] pg 343) also quotes the Magen Avraham. </ref> However, the Ashkenazic custom is to set up the [[Hadasim]] to the right of the [[Lulav]] and the [[Aravot]] to the left. <ref>Mishna Brurah 651:12, Nitei Gavriel (Arba Minim 40:4). Mishna Brurah there adds that this is true for a lefty as well. </ref>
#It is a mitzva to tie the [[lulav]] together, but if you don't it is still kosher. <ref>Shulchan Aruch 651:1. Mishna Brurah 651:8 explains although we don't hold like the shita of Rabbi Yehuda on sukka 11b who says that you need to tie it together, there is still the mitzva of hiddur mitzva from the pasuk of זֶה אֵלִי וְאַנְוֵהוּ. Yalkut Yosef Moadim 159, Chazon Ovadia [[sukkot]] 340 </ref>
#Sephardim should tie the three together with [[lulav]] leaves in three places using double knots, <ref>Shulchan Aruch 651:1, Chazon Ovadia [[sukkot]] 342 quotes the Sefer Yiraim 124 also and says that is the custom. He also quotes the Chatam Sofer sukka 36b as saying that since the mitzva of hiddur is objective based on what the torah told us, we should only use the double knots made of [[lulav]] leaves and not use the handles that they have nowadays. Mishna Brurah 651:14 quotes the Mordechai explaining that these three ties are representative of the three patriarchs </ref> while Ashkenazim generally use the woven holder made of [[lulav]] leaves that has holes for the three minim, in addition to the three ties. <ref>Mishna Brurah 651:8 quoting the Shu"t Agura Biohalecha (12:273). Tzitz Eliezer 13:43 agrees to this as well. </ref> this holder is traditionally known as a ''keshetil''.
#The minimum length for the [[lulav]] is four [[Tefachim]], and the minimum length for [[hadasim]] and [[aravot]] is three [[Tefachim]]. There is no maximum length, however, if your [[hadasim]] or [[aravot]] are longer than 3 than your [[lulav]] has to remain at least a [[tefach]] taller so that at least part of it will shake recognizably. <ref>sukka 32b with Ritva, Ran, and Meiri there. Rambam Hilchot sukka 7:8 agrees too. </ref>
#One should make sure to tie it up so that the [[Hadasim]] are above the [[Aravot]]. <ref>Rama 651:1, Mishna Brurah 651:12, Nitei Gavriel 40:8, Chazon Ovadyah ([[Sukkot]] pg 343-4) </ref>
#It is preferable not to have a non-jew tie them together for you, but if he does it is still kosher. <ref>Yalkut Yosef Moadim page 159 </ref>

==How to Bind the 4 Minim (''Eged'')==

#The halacha follows the opinion that it is not necessary to have the Lulav, Hadasim, and Aravot bound up together, however, it is a mitzvah and proper to do so to make the 4 minim look nicer.<ref>Gemara Sukkah 33a and 36b cites a dispute between Rabbi Yehuda who holds that there is an obligation to bind the 3 minim together and the Rabbis who hold that it is only preferable in order to make the mitzvah nicer. Rambam (Lulav 7:4) and Shulchan Aruch O.C. 651:1 hold like the Rabbis.</ref>
#The Etrog is not tied up with the other 3 minim. It is held in the left hand while the others are held in the right hand.<ref>Rambam (Lulav 7:4), Shulchan Aruch 651:2, Yalkut Yosef 651:2</ref>
#It is proper to bind the Lulav, Hadasim, and Aravot with a double knot.<ref>Shulchan Aruch 651:1</ref> The Ashkenazic minhag is to allow using the kashekel's (woven lulav leaf holders) and consider them to be a binding of the 3 minim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=19746&pgnum=32 Agurah BeOhalecha 33] writes that using a woven lulav holder is valid since it keeps the 4 minim together and the egged doesn't need to be a knot, just something that is tight. Mishna Brurah 651:8 cites the Agura Bohalecha. Aruch Hashulchan 551:7 also allows using a kashekel because it looks nice. Bikkurei Yacov 651:8 writes that lulav rings as a binding is the equivalent of using a lulav kashekel. </ref> For Sephardim, it is advised to tie the Lulav, Hadasim, and Aravot and not just use a holder.<ref>[https://www.sefaria.org/Kaf_HaChayim_on_Shulchan_Arukh%2C_Orach_Chayim.651.11?lang=bi Kaf Hachaim 651:11], Yalkut Yosef 651:3, Chazon Ovadia p. 347, Rav Soloveitchik (Nefesh Harav p. 217). [https://www.hebrewbooks.org/pdfpager.aspx?req=1120&pgnum=245 Bet Dovid 554] writes that a person should not use a woven lulav holder because it is necessary to have an eged that is tied together, such as a double knot. Kaf Hachaim writes that it is proper to be strict. Chazon Ovadia writes that it is proper to follow the Bet Dovid but there is what to rely upon to follow the Agura Bohalecha. Rav Soloveitchik held that the keshekel isn't a double knot and also there's an issue of taaseh v'lo min ha'asuy to take the minim out of the eged and replace them without retying it. (See Rashi and Rabbenu Chananel on Sukka 11a.) </ref>
#If one forgot and didn't tie them before the holiday, one shouldn't tie them with a knot on Yom Tov.<ref>Shulchan Aruch 651:1 writes that one may not tie a knot for the purposes of binding the 3 minim. See, the Chida ([http://www.hebrewbooks.org/pdfpager.aspx?req=33684&st=&pgnum=37 Moreh BeEtzbah n. 291]) seems to say that there's no issue of making knots with lulav leaves. Kaf HaChaim 651:19 rejects this opinion. Yalkut Yosef 651:6 writes that if one didn't tie it before Yom Tov there's what to rely on to tie it with a double knot on Yom Tov.</ref> Rather one should take a string, wrap them up, and tuck in the end of the string.<ref>Tur and Rama 651:1, Yalkut Yosef 651:6</ref>
##If one didn't do so before Yom Tov, it is permitted to peel off a leaf of the Lulav to hold the minim together with a slip knot or winding them together and tucking in the end.<ref>Kaf HaChaim 651:20</ref> The Ashkenazic minhag is to refrain from doing this except in private and in an abnormal fashion.<ref>Shaarei Teshuva 651:3, Piskei Teshuvot 651:3</ref>
##If one forgot to tie the 3 minim before Yom Tov it is permitted to bind them with a pre-made lulav ring.<ref>Bikkurei Yacov 651:8</ref> However, it is forbidden to tie a lulav ring on Yom Tov. <ref>Piskei Teshuvot 651:3</ref>

==How to Hold Them==
[[Image:Rav Mordechai Eliyahu Lulav.jpg|200px|right]]

#We need to hold the [[arba minim]] right side up, "biderech gedeilatan"-the way which they grow. <ref>sukka 45b. Mishna Brurah 652:16 and Chazon Ovadia Hilchot sukka page 340 say you aren't even yotze bidieved. </ref> The species shouldn't be turned downward when shaking in the downward direction, they should always be held upright and the shaking should be towards that direction.<ref>Kaf Hachaim 651:47, Chazon Ovadia p. 341</ref>
#Holding the four species side-wise is incorrect.<ref>Chazon Ovadia p. 341</ref>
#The Etrog should be held together with the other species at the bottom of lulav.<ref>Shaar Hakavaot 103b, Ben Ish Chai (Shana Rishona Haazinu n. 14), Kaf Hachaim 651:48. The [https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=2ahUKEwjo86Gvo-PdAhVnh-AKHUJeBqUQjRx6BAgBEAU&url=http%3A%2F%2Fwww.tapuz.co.il%2Fblogs%2Fviewentry%2F7357845&psig=AOvVaw0iGAVSyIUH3jMdY6QicO1n&ust=1538415736699429 picture of Rav Mordechai Eliyahu] to the right as well as [https://www.youtube.com/watch?v=r5gFkPxFJf4 this video of Rav Ovadia Yosef (min 1:13)] indicate that this is the correct way to hold the lulav and etrog. However, there is a Chabad minhag to hold the etrog at a slight degree away from the lulav but connected at the bottom (Sefer Haminhagim Chabad p. 66, Piskei Hasiddur dinei lulav fnt. 84).</ref> Most hold that it is fine for the Etrog to be touching the hadasim and aravot and not directly touching the lulav spine.<ref>Nitai Gavriel 54:9 citing the Shaar HaKavanot 103b</ref>
#The minhag is that the spine of the [[lulav]] should be facing towards the person shaking it. <ref>Mishna Brurah 651:47, Chazon Ovadia [[Sukkot]] 358, Ben Ish Chai Haazinu 13 against the Eliyah Rabba 650 and the Orchot Chaim 23 quoting the Raavad who say that the spine should be facing away from him </ref>
#One should hold the [[lulav]] ([[aravot]] and [[hadasim]] included) in the right hand and the [[etrog]] in his left hand. <ref>Shulchan Aruch 651:2. Mishna Brurah 15 explains that this is because the [[lulav]], [[aravot]], and [[hadasim]] have three parts of the mitzva while the [[etrog]] is only one. </ref>
#For people whose left hand is the stronger one,
##Sephardim should hold it as if they were right handed and hold the [[lulav]] in the right and [[etrog]] in the left. <ref>Tur 651, Shulchan Aruch 651:3. See Kaf Hachaim 651:38. </ref>
##Ashkenazim should switch it, and hold the [[lulav]] in the left hand and [[etrog]] in the right hand. <ref>Rama (quoting the Rosh 3:25 and Rabbeinu Yerucham) 651:3. Rama adds that if a lefty held it as if he were a righty, he is still yotzei. see however, Orchos Rabbeinu 2:pg. 288 that the Steipler who was a lefty and Ashkenazi, followed the Shulchan Aruch and not the Rama's ruling. </ref>
#One should hold the [[arba minim]] against each other both for the holding and for the shaking. <ref>Shulchan Aruch 651:11 </ref>
#It is prohibited to have something [[separating]] between your hands and the [[arba minim]]. Therefore, one should remove one's ring and even after the fact if one shook with a ring on some say that one has to shake the lulav again without a bracha. <ref>Beit Yosef 651 says for those who wear [[tefillin]] during [[chol hamoed]] remove it for the [[arba minim]], although technically they don't have to because it doesn't cover the whole hand. Rama 651:7 paskins like this as well. The bach and the biurei hagra there however, both say that you must remove it because its considered a chatzitza as long as its not for the hiddur mitzva. Mishna Brurah 651:36 quotes some who hold that if one shook the lulav with a ring one should shake it again after removing the ring without a bracha. See Halichot Shlomo p. 224 who seems to hold that a ring isn't a problem since it only covers a minority of the hand and one could hold the lulav even without that area of the hand.</ref> It is permitted to wear a cast or a bandage that you can't remove while shaking the lulav.<ref>Halichot Shlomo p. 224, Chazon Ovadia 417-419 </ref>
# One may not use gloves to hold the lulav. Even after the fact one should shake it again after removing the gloves without a bracha. To avoid concerns of catching COVID one should santize one's hands before and after.<ref>Minchat Asher (Yerach Eytanim Biydan Corona n. 15), Mishna Brurah 651:33</ref>

==Naanuim (Shaking of the Lulav)==

#Sephardim shake the [[lulav]] before [[hallel]] when they first say the bracha and take the [[arba minim]], then in [[hallel]] at the first hodu once, at anna hashem twice, and the second hodu once. <ref>Even though the mishnah in sukka 37b doesn't mention any before [[hallel]], Tosefot there "bihodu" adds that we should shake before also. Shulchan Aruch 651:8 and Chazon Ovadia [[sukkot]] 356 both agree to this.</ref>
#In addition to the times that Sephardim shake, Ashkenazim have the custom that the chazzan shakes in yomru na also, and the congregation shake for all four hodu's that they say after the chazzan says his part. Ashkenazim also shake at both of the final two hodus at the end of [[hallel|hallel.]]<ref>Rama 651:8 and Mishna Brurah 41. </ref> (This is typical of Nusach Ashkenaz, while Nusach Sfard typically did not shake at the first of those two).
#One should refrain from shaking while mentioning the name of Hashem lest he become distracted while saying His name. <ref>Mishna Brurah 651:37, Kaf Hachayim 651:84, Chazon Ovadia 655 </ref>

=== Which direction should he shake the lulav? ===
#Sephardim and Chasidim shake towards the south, north, east, up, down, west. (If the shul faces east then to your right, left, forward, up, down, backward.)<ref>Chazon Ovadia 352-353 rules like the Arizal against Shulchan Aruch O.C. 651:10 who says to start at east and turn clockwise. </ref> One should turn his body and face the direction to which he is shaking.<ref>Bikkurei Yaakov 651:36 quoting the Ari as well as the Kaf Hachayim 651:96 </ref>
#Ashkenazim shake east, south, west, north, up, down. Face forward and shake clockwise.<ref>Maharil, Shulchan Aruch O.C. 651:10, Mishna Brurah 651:47. There is a third ordering of directions to shake the lulav that is not common. That is the opinion of Levush 651 that the order is: east, north, west, south, up, down.</ref> You don't have to turn your body to face that direction, you can just shake the [[lulav]] towards that direction while facing forward.<ref>Mishna Brurah 651:37 quoting the Magen Avraham and the Maamar Mordechai. </ref>
# If someone is in a shul that has a minhag to shake in a certain direction he should follow their practice.<ref>Orchot Rabbenu v. 3 p. 91, Chazon Ovadia Sukkah p. 355. Chazon Ovadia quotes all the reasons that it isn't necessary to have one practice in this case but concludes that it is proper to establish one practice for each community.</ref> Some are lenient and don't consider it [[Lo Titgodedu]].<ref>Piskei Teshuvot 651:13 based on Aruch Hashulchan 651:22</ref>

==Borrowing without Permission==

#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away n a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot, However, on the first day (or first two outside of Israel) one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>
#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>
#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>

==After [[Sukkot]]==

#The [[arba minim]] don't retain their holiness after [[sukkot]], but it still should not be treated disrespectfully like being thrown into the garbage. It is permissible though to leave them somewhere even if you know somebody else will throw them in the garbage.<ref>Mishna Brurah 21:6-7, [https://www.ou.org/holidays/sukkot/halacha-lmaaseh-on-arba-minim/ OU.org], [https://www.star-k.org/articles/kashrus-kurrents/4476/shaimos-guidelines/ Star-K]. Although the Shulchan Aruch 21:1, is referring to old [[tzitzit]], Mishna Brurah 21:1 extends it to all items used for a mitzva including a lulav. </ref> One who shows extra care by burying articles used for mitzvot, will receive beracha. <ref>Rama 21:1 </ref>
#There are several other customs that people have to do with their [[arba minim]]. <ref>Most of these are based on [[Shabbat]] 117b which says that Rabbi Ami and Rabbi Asi would make a meal out of the bread used for the eruv, because it was already used for a mitzva. </ref>

*Burn the [[lulav]] in the oven baking the matzas. <ref>Rama 664:9 </ref>
*Burn the [[lulav]] on erev [[pesach]] with the chametz.
*Make [[etrog]] jelly and eat it on Tu B'shvat.
*Give the pitom of the [[etrog]] to a pregnant women as a [[prayer]] for an easy childbirth. <ref>Kaf Hachayim 664:60 mentions the last 3 </ref>
*Use the [[hadasim]] as [[besamim]] for [[Havdalah]]. <ref>Tur 297 and Bach there. </ref>

==Sources==
<references />
[[Category:Holidays]]
[[Category:Sukkot]]

Order of Taking the Four Minim

2026-03-16T20:18:17Z

YitzchakSultan1: /* How to Bind the 4 Minim (Eged) */

[[Image:Lulav.png|300px|right]]
Based on the pasuk ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים וענף עץ עבות וערבי נחל "And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook," we learn that we need to take one [[lulav]], one [[etrog]], three [[hadasim]] and two [[aravot]].<ref>sukka 34b based on Vayikra 23:40, Sefer Hachinuch Mitzva 324, Shulchan Aruch 651:1 </ref>

==Who is Obligated==
# This mitzva of [[arba minim]] is an obligation on every individual. <ref>Sukka 41b. Tosafot there says that since the pasuk says ולקחתם in the plural and not in the singular we know that it is on everyone. </ref>
# Women are exempt from taking the [[arba minim]] because it is a [[mitzvah aseh shehazman grama]]. They are permitted and even encouraged to but while Ashkenaz women can say the beracha if they choose to do the mitzva, Sephardic women shouldn't say the beracha. <ref>Mishna [[Sukkah]] 28, Bikurei Yakov 657:5, Shulchan Aruch Orach Chaim 640:1. 
{{Bracha on Mitzvot Aseh Shehazman Grama}} </ref>
# Women do not have to shake the [[lulav]] in all six directions as men do. <ref>Shu"t Rav Pealim 1:12 </ref>
# The obligation for children begins at the age when they can shake the [[lulav]] on their own.<ref>Sukka 42a, Rambam Hilchot sukka 7:19. The Mishna Brurah 657:1 adds even if a child is six years old, the usual age of [[chinuch]], if he cannot shake the [[lulav]] properly, one is not obligated to train him in this mitzva. </ref> When they reach that age, the father has an obligation to buy him a kosher set of [[arba minim]] that will be his own. <ref>Shulchan Aruch 657:1. Beiur Halacha there "kidei lichancho" adds that it must be kosher, and Iggerot Moshe OC 3:95 adds that it should be his own if possible. </ref>

==Beracha==
# On the first day of [[Sukkot]] prior to shaking the [[lulav]], we recite the beracha of ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת לולב and add [[shehecheyanu]]. On the remaining days, including the second day of Yom Tov<ref>Hagahot Maimoniyot Brachot 11:3 writes there's no bracha on lulav the second day since we already did it yesterday but then he concludes that the minhag Ashkenaz was to recite it and the Rabbenu Peretz agreed.</ref>, we don't say [[shehecheyanu]] unless the first day was [[shabbat]], in which case we would say it on the second day. <ref>Shulchan Aruch 662:1-2. </ref>
# If one didn't take the [[four minim]] on the first day, then he says [[shehecheyanu]] the first time that he does. <ref>Mishna Brurah 662:3 </ref>
#The beracha and taking of the [[arba minim]] should be done while standing, but if you sat, you are yotzei bidieved. <ref>Chazon Ovadia p. 416 quoting the Shibbolei Haleket 366, and the Sefer Yereim 114 that its based on a gezeira shava learned from [[sefirat haomer]]. The halacha regarding [[sefirat haomer]] is in Rambam Hilchot Temidim Umusafim 7:23. Mahari Vayil 191 explicitly states that one should shake the lulav while standing. Lehorot Natan 11:69 concludes that both the bracha and mitzvah should be done standing.</ref>

==When to make the Bracha==
===Before Doing the Mitzva (עובר לעשייתן)===
# Since we are supposed to make the beracha before doing the mitzva (''[[over liasiyatan]]'')<ref>Pesachim 7b, Rambam Hilchot [[Lulav]] 7:6 </ref> and since we fulfill the mitzva of [[arba minim]] by simply lifting them together<ref>Sukka 42a </ref> it is preferable to follow one of these methods so that you say the beracha and then do the mitzva. Either
##take the [[Lulav]], [[Hadasim]], and [[Aravot]] in one’s right hand, leave the [[Etrog]] on the Table (out of the box)<ref>As the Rambam says in Hilchot Sukka 7:5 the taking of the daled minim are all one mitzva and are miakev each other (meaning taking 3 without the 4th doesn't fulfill anything.) Therefore, until you take the [[etrog]] you haven't fulfilled your obligation, then you say the beracha, and then fulfill your obligation. The Bach 651 says that this option only works according to Rabbeinu Tam cited in Tosafot [[Sukkah]] 34b s.v. Shetehei who holds that one must take all four species simultaneously to fulfill his obligation. The Rosh [[Sukkah]] 3:14 disagrees and says there is no need to take all four together. Therefore, the Bach says this suggestion wouldn't work according to the Rosh. However, the Shaar Hatziyun 651:28 disagrees with the Bach and says even according to the Rosh this suggestion would work because even though you don't need to lift them simultaneously, you haven't fulfilled your obligation until you lift all four at least at some point. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] in one’s right hand, and [[Etrog]] in one’s left hand while the [[Etrog]] is upside down <ref>Holding the [[etrog]] upside down allows you not to fulfill your obligation until you flip it over because the Gemara Sukka 42a that in order to fulfill the mitzva of taking the daled minim all four have to be held kiderech gideilatan"-the way in which they grow. Mishna Brurah 652:16 says you aren't even yotze bidieved. Bach 651 (mentioned in the previous suggestion) says based on the aforementioned Rosh this suggestion would also not work unless you held all 4 minim upside down. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] and [[Etrog]] in their upright positions and have in mind not to fulfill the mitzvah until you make the Bracha. <ref>This works because even if we say mitzvot don't need kavana (argument in [[Rosh Hashana]] 28b see http://halachipedia.com/index.php?title=Having_Kavana_for_Mitzvot ) to be yotze, most poskim agree that kavana not to be yotze doesn't fulfill your obligation. (Bet Yosef 589 and S”A 6:4). Rav Yosef Dov Soloveitchik in Reshimot [[Shiurim]] [[Sukkah]] 39a notes that this suggestion is only valid if over li'asiyatan requires one to recite the beracha prior to the fulfillment of the mitzvah but not if the beracha needs to be recited before the performance of the mitzva. Taz OC 651:5, writes that this suggestion is difficult as one may forget to have specific intent not to fulfill the mitzvah when he lifts them. However, this is the preferred method of the Biur Hagra 651:5. </ref>and then make the Bracha. <ref>All three suggestions are made by tosafot in sukka 39a "over". Shulchan Aruch O.C. 651:5 suggests the first two suggestions, while the Mishna Brurah 651:25 quotes the Bet Yosef who brings the third option and quotes the Gra as saying that the third option is the most preferable. The Mishna Brurah makes no mention of which option is preferable. Yalkut Yosef (Kitzur S”A 651:14) also brings all three opinions and doesn’t decide on which is most preferable. </ref>
# After the fact if one took all four species (before making the Bracha), one may still make the Bracha as long as one didn’t shake it yet.<ref>Tosfot Pesachim 7b s.v. bidna, Rosh Sukka 3:33, Chayei Adam 148:11, Mishna Brurah 651:27, and Yalkut Yosef (Kitzur S”A 651:14). The Rabbeinu Nissim Sukka 20b "U'Midefarchinan" says that this is permitted even lechatchilah. The Bikkurei Yaakov 651:20 extends it to the entire [[hallel]] and the Aruch Hashulchan 651:14 says that as long as your still holding your [[lulav]] you can still say the beracha. Shaar Hatziyun 651:32 however rejects this opinion. </ref>
===In the Sukkah===
# Some have the minhag to shake the lulav after reciting the bracha in the Sukkah before praying Shacharit and then additionally to shake the Lulav during Hallel (without repeating the beracha),<ref>This practice is mentioned by the Mishna Brura 652:4</ref> while most recite the beracha in shul after Chazarat Hashatz of Shacharit, before Hallel.<ref>Shulchan Aruch O.C. 644:1</ref> Some specifically prefer that the bracha be made right before the hallel so that there isn’t an interruption between the bracha and the shaking the lulav in the hallel, one of the primary mitzvot of the lulav.<ref>Nefesh Harav p. 217, Rav Tzvi Pesach Frank in Mikraei Kodesh 2:16</ref> Alternatively, some argue that based on the principle of tadir kodem, giving precedence to the common mitzvah, one must daven Shacharit before shaking the lulav.<ref>Shu"t Igrot Moshe OC 4:99 writes that the practice to do so earlier in the Sukkah is only for very unique individuals who are very careful to carry the lulav everywhere. However, generally it is a violation of tadir kodem. Additionally, Teshuvot Vehanagot 5:216 notes that this was the practice of the Rav Velve Soloveitchik to recite the bracha on lulav before Hallel. Similarly,
[https://www.torahanytime.com/#/lectures?v=67781 Rav Yitzchak Yosef (Motzei Shabbat Haazinu 5779 min. 6)] explains that his father, Rav Ovadia Yosef, never took the lulav to shake it in the Sukkah. Rav Hershel Schachter (cited in Sukkos Packet for Young Israel of Woodmere 5781 p. 6) records that this was also Rav Soloveitchik's practice to shake the lulav in shul before Hallel.</ref>

==Set up of the Arba Minim==
[[File:Sephardi Minim.jpg|thumb|Sephardic setup|right|100px]]
[[File:Four Species.jpg|thumb|Ashkenazic setup|left|200px]]

#The Sephardic custom is to put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle but slightly to the right , and one [[Hadas]] and one [[Aravah]] on the right side. <ref>Magen Avraham 651:4 quoting the Arizal writes that one should put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle together with the [[Lulav]], and one [[Hadas]] and one [[Aravah]] on the right side. The Shaar HaTziyun 651:11 quotes the Pri Megadim who says that one shouldn’t follow that practice unless one is known for his piety. However, Yalkut Yosef (Moadim pg 160, [[Sukkot]] p. 75) writes that the Sephardic custom is to follow the Arizal. The Chazon Ovadyah ([[Sukkot]] pg 343) also quotes the Magen Avraham. </ref> However, the Ashkenazic custom is to set up the [[Hadasim]] to the right of the [[Lulav]] and the [[Aravot]] to the left. <ref>Mishna Brurah 651:12, Nitei Gavriel (Arba Minim 40:4). Mishna Brurah there adds that this is true for a lefty as well. </ref>
#It is a mitzva to tie the [[lulav]] together, but if you don't it is still kosher. <ref>Shulchan Aruch 651:1. Mishna Brurah 651:8 explains although we don't hold like the shita of Rabbi Yehuda on sukka 11b who says that you need to tie it together, there is still the mitzva of hiddur mitzva from the pasuk of זֶה אֵלִי וְאַנְוֵהוּ. Yalkut Yosef Moadim 159, Chazon Ovadia [[sukkot]] 340 </ref>
#Sephardim should tie the three together with [[lulav]] leaves in three places using double knots, <ref>Shulchan Aruch 651:1, Chazon Ovadia [[sukkot]] 342 quotes the Sefer Yiraim 124 also and says that is the custom. He also quotes the Chatam Sofer sukka 36b as saying that since the mitzva of hiddur is objective based on what the torah told us, we should only use the double knots made of [[lulav]] leaves and not use the handles that they have nowadays. Mishna Brurah 651:14 quotes the Mordechai explaining that these three ties are representative of the three patriarchs </ref> while Ashkenazim generally use the woven holder made of [[lulav]] leaves that has holes for the three minim, in addition to the three ties. <ref>Mishna Brurah 651:8 quoting the Shu"t Agura Biohalecha (12:273). Tzitz Eliezer 13:43 agrees to this as well. </ref> this holder is traditionally known as a ''keshetil''.
#The minimum length for the [[lulav]] is four [[Tefachim]], and the minimum length for [[hadasim]] and [[aravot]] is three [[Tefachim]]. There is no maximum length, however, if your [[hadasim]] or [[aravot]] are longer than 3 than your [[lulav]] has to remain at least a [[tefach]] taller so that at least part of it will shake recognizably. <ref>sukka 32b with Ritva, Ran, and Meiri there. Rambam Hilchot sukka 7:8 agrees too. </ref>
#One should make sure to tie it up so that the [[Hadasim]] are above the [[Aravot]]. <ref>Rama 651:1, Mishna Brurah 651:12, Nitei Gavriel 40:8, Chazon Ovadyah ([[Sukkot]] pg 343-4) </ref>
#It is preferable not to have a non-jew tie them together for you, but if he does it is still kosher. <ref>Yalkut Yosef Moadim page 159 </ref>

==How to Bind the 4 Minim (''Eged'')==

#The halacha follows the opinion that it is not necessary to have the Lulav, Hadasim, and Aravot bound up together, however, it is a mitzvah and proper to do so to make the 4 minim look nicer.<ref>Gemara Sukkah 33a and 36b cites a dispute between Rabbi Yehuda who holds that there is an obligation to bind the 3 minim together and the Rabbis who hold that it is only preferable in order to make the mitzvah nicer. Rambam (Lulav 7:4) and Shulchan Aruch O.C. 651:1 hold like the Rabbis.</ref>
#The Etrog is not tied up with the other 3 minim. It is held in the left hand while the others are held in the right hand.<ref>Rambam (Lulav 7:4), Shulchan Aruch 651:2, Yalkut Yosef 651:2</ref>
#It is proper to bind the Lulav, Hadasim, and Aravot with a double knot.<ref>Shulchan Aruch 651:1</ref> The Ashkenazic minhag is to allow using the kashekel's (woven lulav leaf holders) and consider them to be a binding of the 3 minim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=19746&pgnum=32 Agurah BeOhalecha 33] writes that using a woven lulav holder is valid since it keeps the 4 minim together and the egged doesn't need to be a knot, just something that is tight. Mishna Brurah 651:8 cites the Agura Bohalecha. Aruch Hashulchan 551:7 also allows using a kashekel because it looks nice. Bikkurei Yacov 651:8 writes that lulav rings as a binding is the equivalent of using a lulav kashekel. </ref> For Sephardim, it is advised to tie the Lulav, Hadasim, and Aravot and not just use a holder.<ref>Yalkut Yosef 651:3. [https://www.hebrewbooks.org/pdfpager.aspx?req=1120&pgnum=245 Bet Dovid 554] writes that a person should not use a woven lulav holder because it is necessary to have an eged that is tied together, such as a double knot. </ref>
#If one forgot and didn't tie them before the holiday, one shouldn't tie them with a knot on Yom Tov.<ref>Shulchan Aruch 651:1 writes that one may not tie a knot for the purposes of binding the 3 minim. See, the Chida ([http://www.hebrewbooks.org/pdfpager.aspx?req=33684&st=&pgnum=37 Moreh BeEtzbah n. 291]) seems to say that there's no issue of making knots with lulav leaves. Kaf HaChaim 651:19 rejects this opinion. Yalkut Yosef 651:6 writes that if one didn't tie it before Yom Tov there's what to rely on to tie it with a double knot on Yom Tov.</ref> Rather one should take a string, wrap them up, and tuck in the end of the string.<ref>Tur and Rama 651:1, Yalkut Yosef 651:6</ref>
##If one didn't do so before Yom Tov, it is permitted to peel off a leaf of the Lulav to hold the minim together with a slip knot or winding them together and tucking in the end.<ref>Kaf HaChaim 651:20</ref> The Ashkenazic minhag is to refrain from doing this except in private and in an abnormal fashion.<ref>Shaarei Teshuva 651:3, Piskei Teshuvot 651:3</ref>
##If one forgot to tie the 3 minim before Yom Tov it is permitted to bind them with a pre-made lulav ring.<ref>Bikkurei Yacov 651:8</ref> However, it is forbidden to tie a lulav ring on Yom Tov. <ref>Piskei Teshuvot 651:3</ref>

==How to Hold Them==
[[Image:Rav Mordechai Eliyahu Lulav.jpg|200px|right]]

#We need to hold the [[arba minim]] right side up, "biderech gedeilatan"-the way which they grow. <ref>sukka 45b. Mishna Brurah 652:16 and Chazon Ovadia Hilchot sukka page 340 say you aren't even yotze bidieved. </ref> The species shouldn't be turned downward when shaking in the downward direction, they should always be held upright and the shaking should be towards that direction.<ref>Kaf Hachaim 651:47, Chazon Ovadia p. 341</ref>
#Holding the four species side-wise is incorrect.<ref>Chazon Ovadia p. 341</ref>
#The Etrog should be held together with the other species at the bottom of lulav.<ref>Shaar Hakavaot 103b, Ben Ish Chai (Shana Rishona Haazinu n. 14), Kaf Hachaim 651:48. The [https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=2ahUKEwjo86Gvo-PdAhVnh-AKHUJeBqUQjRx6BAgBEAU&url=http%3A%2F%2Fwww.tapuz.co.il%2Fblogs%2Fviewentry%2F7357845&psig=AOvVaw0iGAVSyIUH3jMdY6QicO1n&ust=1538415736699429 picture of Rav Mordechai Eliyahu] to the right as well as [https://www.youtube.com/watch?v=r5gFkPxFJf4 this video of Rav Ovadia Yosef (min 1:13)] indicate that this is the correct way to hold the lulav and etrog. However, there is a Chabad minhag to hold the etrog at a slight degree away from the lulav but connected at the bottom (Sefer Haminhagim Chabad p. 66, Piskei Hasiddur dinei lulav fnt. 84).</ref> Most hold that it is fine for the Etrog to be touching the hadasim and aravot and not directly touching the lulav spine.<ref>Nitai Gavriel 54:9 citing the Shaar HaKavanot 103b</ref>
#The minhag is that the spine of the [[lulav]] should be facing towards the person shaking it. <ref>Mishna Brurah 651:47, Chazon Ovadia [[Sukkot]] 358, Ben Ish Chai Haazinu 13 against the Eliyah Rabba 650 and the Orchot Chaim 23 quoting the Raavad who say that the spine should be facing away from him </ref>
#One should hold the [[lulav]] ([[aravot]] and [[hadasim]] included) in the right hand and the [[etrog]] in his left hand. <ref>Shulchan Aruch 651:2. Mishna Brurah 15 explains that this is because the [[lulav]], [[aravot]], and [[hadasim]] have three parts of the mitzva while the [[etrog]] is only one. </ref>
#For people whose left hand is the stronger one,
##Sephardim should hold it as if they were right handed and hold the [[lulav]] in the right and [[etrog]] in the left. <ref>Tur 651, Shulchan Aruch 651:3. See Kaf Hachaim 651:38. </ref>
##Ashkenazim should switch it, and hold the [[lulav]] in the left hand and [[etrog]] in the right hand. <ref>Rama (quoting the Rosh 3:25 and Rabbeinu Yerucham) 651:3. Rama adds that if a lefty held it as if he were a righty, he is still yotzei. see however, Orchos Rabbeinu 2:pg. 288 that the Steipler who was a lefty and Ashkenazi, followed the Shulchan Aruch and not the Rama's ruling. </ref>
#One should hold the [[arba minim]] against each other both for the holding and for the shaking. <ref>Shulchan Aruch 651:11 </ref>
#It is prohibited to have something [[separating]] between your hands and the [[arba minim]]. Therefore, one should remove one's ring and even after the fact if one shook with a ring on some say that one has to shake the lulav again without a bracha. <ref>Beit Yosef 651 says for those who wear [[tefillin]] during [[chol hamoed]] remove it for the [[arba minim]], although technically they don't have to because it doesn't cover the whole hand. Rama 651:7 paskins like this as well. The bach and the biurei hagra there however, both say that you must remove it because its considered a chatzitza as long as its not for the hiddur mitzva. Mishna Brurah 651:36 quotes some who hold that if one shook the lulav with a ring one should shake it again after removing the ring without a bracha. See Halichot Shlomo p. 224 who seems to hold that a ring isn't a problem since it only covers a minority of the hand and one could hold the lulav even without that area of the hand.</ref> It is permitted to wear a cast or a bandage that you can't remove while shaking the lulav.<ref>Halichot Shlomo p. 224, Chazon Ovadia 417-419 </ref>
# One may not use gloves to hold the lulav. Even after the fact one should shake it again after removing the gloves without a bracha. To avoid concerns of catching COVID one should santize one's hands before and after.<ref>Minchat Asher (Yerach Eytanim Biydan Corona n. 15), Mishna Brurah 651:33</ref>

==Naanuim (Shaking of the Lulav)==

#Sephardim shake the [[lulav]] before [[hallel]] when they first say the bracha and take the [[arba minim]], then in [[hallel]] at the first hodu once, at anna hashem twice, and the second hodu once. <ref>Even though the mishnah in sukka 37b doesn't mention any before [[hallel]], Tosefot there "bihodu" adds that we should shake before also. Shulchan Aruch 651:8 and Chazon Ovadia [[sukkot]] 356 both agree to this.</ref>
#In addition to the times that Sephardim shake, Ashkenazim have the custom that the chazzan shakes in yomru na also, and the congregation shake for all four hodu's that they say after the chazzan says his part. Ashkenazim also shake at both of the final two hodus at the end of [[hallel|hallel.]]<ref>Rama 651:8 and Mishna Brurah 41. </ref> (This is typical of Nusach Ashkenaz, while Nusach Sfard typically did not shake at the first of those two).
#One should refrain from shaking while mentioning the name of Hashem lest he become distracted while saying His name. <ref>Mishna Brurah 651:37, Kaf Hachayim 651:84, Chazon Ovadia 655 </ref>

=== Which direction should he shake the lulav? ===
#Sephardim and Chasidim shake towards the south, north, east, up, down, west. (If the shul faces east then to your right, left, forward, up, down, backward.)<ref>Chazon Ovadia 352-353 rules like the Arizal against Shulchan Aruch O.C. 651:10 who says to start at east and turn clockwise. </ref> One should turn his body and face the direction to which he is shaking.<ref>Bikkurei Yaakov 651:36 quoting the Ari as well as the Kaf Hachayim 651:96 </ref>
#Ashkenazim shake east, south, west, north, up, down. Face forward and shake clockwise.<ref>Maharil, Shulchan Aruch O.C. 651:10, Mishna Brurah 651:47. There is a third ordering of directions to shake the lulav that is not common. That is the opinion of Levush 651 that the order is: east, north, west, south, up, down.</ref> You don't have to turn your body to face that direction, you can just shake the [[lulav]] towards that direction while facing forward.<ref>Mishna Brurah 651:37 quoting the Magen Avraham and the Maamar Mordechai. </ref>
# If someone is in a shul that has a minhag to shake in a certain direction he should follow their practice.<ref>Orchot Rabbenu v. 3 p. 91, Chazon Ovadia Sukkah p. 355. Chazon Ovadia quotes all the reasons that it isn't necessary to have one practice in this case but concludes that it is proper to establish one practice for each community.</ref> Some are lenient and don't consider it [[Lo Titgodedu]].<ref>Piskei Teshuvot 651:13 based on Aruch Hashulchan 651:22</ref>

==Borrowing without Permission==

#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away n a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot, However, on the first day (or first two outside of Israel) one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>
#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>
#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>

==After [[Sukkot]]==

#The [[arba minim]] don't retain their holiness after [[sukkot]], but it still should not be treated disrespectfully like being thrown into the garbage. It is permissible though to leave them somewhere even if you know somebody else will throw them in the garbage.<ref>Mishna Brurah 21:6-7, [https://www.ou.org/holidays/sukkot/halacha-lmaaseh-on-arba-minim/ OU.org], [https://www.star-k.org/articles/kashrus-kurrents/4476/shaimos-guidelines/ Star-K]. Although the Shulchan Aruch 21:1, is referring to old [[tzitzit]], Mishna Brurah 21:1 extends it to all items used for a mitzva including a lulav. </ref> One who shows extra care by burying articles used for mitzvot, will receive beracha. <ref>Rama 21:1 </ref>
#There are several other customs that people have to do with their [[arba minim]]. <ref>Most of these are based on [[Shabbat]] 117b which says that Rabbi Ami and Rabbi Asi would make a meal out of the bread used for the eruv, because it was already used for a mitzva. </ref>

*Burn the [[lulav]] in the oven baking the matzas. <ref>Rama 664:9 </ref>
*Burn the [[lulav]] on erev [[pesach]] with the chametz.
*Make [[etrog]] jelly and eat it on Tu B'shvat.
*Give the pitom of the [[etrog]] to a pregnant women as a [[prayer]] for an easy childbirth. <ref>Kaf Hachayim 664:60 mentions the last 3 </ref>
*Use the [[hadasim]] as [[besamim]] for [[Havdalah]]. <ref>Tur 297 and Bach there. </ref>

==Sources==
<references />
[[Category:Holidays]]
[[Category:Sukkot]]

Order of Taking the Four Minim

2026-03-16T20:13:58Z

YitzchakSultan1: /* How to Bind the 4 Minim (Eged) */

[[Image:Lulav.png|300px|right]]
Based on the pasuk ולקחתם לכם ביום הראשון פרי עץ הדר כפות תמרים וענף עץ עבות וערבי נחל "And you shall take on the first day the fruit of goodly trees, branches of palm-trees, and boughs of thick trees, and willows of the brook," we learn that we need to take one [[lulav]], one [[etrog]], three [[hadasim]] and two [[aravot]].<ref>sukka 34b based on Vayikra 23:40, Sefer Hachinuch Mitzva 324, Shulchan Aruch 651:1 </ref>

==Who is Obligated==
# This mitzva of [[arba minim]] is an obligation on every individual. <ref>Sukka 41b. Tosafot there says that since the pasuk says ולקחתם in the plural and not in the singular we know that it is on everyone. </ref>
# Women are exempt from taking the [[arba minim]] because it is a [[mitzvah aseh shehazman grama]]. They are permitted and even encouraged to but while Ashkenaz women can say the beracha if they choose to do the mitzva, Sephardic women shouldn't say the beracha. <ref>Mishna [[Sukkah]] 28, Bikurei Yakov 657:5, Shulchan Aruch Orach Chaim 640:1. 
{{Bracha on Mitzvot Aseh Shehazman Grama}} </ref>
# Women do not have to shake the [[lulav]] in all six directions as men do. <ref>Shu"t Rav Pealim 1:12 </ref>
# The obligation for children begins at the age when they can shake the [[lulav]] on their own.<ref>Sukka 42a, Rambam Hilchot sukka 7:19. The Mishna Brurah 657:1 adds even if a child is six years old, the usual age of [[chinuch]], if he cannot shake the [[lulav]] properly, one is not obligated to train him in this mitzva. </ref> When they reach that age, the father has an obligation to buy him a kosher set of [[arba minim]] that will be his own. <ref>Shulchan Aruch 657:1. Beiur Halacha there "kidei lichancho" adds that it must be kosher, and Iggerot Moshe OC 3:95 adds that it should be his own if possible. </ref>

==Beracha==
# On the first day of [[Sukkot]] prior to shaking the [[lulav]], we recite the beracha of ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על נטילת לולב and add [[shehecheyanu]]. On the remaining days, including the second day of Yom Tov<ref>Hagahot Maimoniyot Brachot 11:3 writes there's no bracha on lulav the second day since we already did it yesterday but then he concludes that the minhag Ashkenaz was to recite it and the Rabbenu Peretz agreed.</ref>, we don't say [[shehecheyanu]] unless the first day was [[shabbat]], in which case we would say it on the second day. <ref>Shulchan Aruch 662:1-2. </ref>
# If one didn't take the [[four minim]] on the first day, then he says [[shehecheyanu]] the first time that he does. <ref>Mishna Brurah 662:3 </ref>
#The beracha and taking of the [[arba minim]] should be done while standing, but if you sat, you are yotzei bidieved. <ref>Chazon Ovadia p. 416 quoting the Shibbolei Haleket 366, and the Sefer Yereim 114 that its based on a gezeira shava learned from [[sefirat haomer]]. The halacha regarding [[sefirat haomer]] is in Rambam Hilchot Temidim Umusafim 7:23. Mahari Vayil 191 explicitly states that one should shake the lulav while standing. Lehorot Natan 11:69 concludes that both the bracha and mitzvah should be done standing.</ref>

==When to make the Bracha==
===Before Doing the Mitzva (עובר לעשייתן)===
# Since we are supposed to make the beracha before doing the mitzva (''[[over liasiyatan]]'')<ref>Pesachim 7b, Rambam Hilchot [[Lulav]] 7:6 </ref> and since we fulfill the mitzva of [[arba minim]] by simply lifting them together<ref>Sukka 42a </ref> it is preferable to follow one of these methods so that you say the beracha and then do the mitzva. Either
##take the [[Lulav]], [[Hadasim]], and [[Aravot]] in one’s right hand, leave the [[Etrog]] on the Table (out of the box)<ref>As the Rambam says in Hilchot Sukka 7:5 the taking of the daled minim are all one mitzva and are miakev each other (meaning taking 3 without the 4th doesn't fulfill anything.) Therefore, until you take the [[etrog]] you haven't fulfilled your obligation, then you say the beracha, and then fulfill your obligation. The Bach 651 says that this option only works according to Rabbeinu Tam cited in Tosafot [[Sukkah]] 34b s.v. Shetehei who holds that one must take all four species simultaneously to fulfill his obligation. The Rosh [[Sukkah]] 3:14 disagrees and says there is no need to take all four together. Therefore, the Bach says this suggestion wouldn't work according to the Rosh. However, the Shaar Hatziyun 651:28 disagrees with the Bach and says even according to the Rosh this suggestion would work because even though you don't need to lift them simultaneously, you haven't fulfilled your obligation until you lift all four at least at some point. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] in one’s right hand, and [[Etrog]] in one’s left hand while the [[Etrog]] is upside down <ref>Holding the [[etrog]] upside down allows you not to fulfill your obligation until you flip it over because the Gemara Sukka 42a that in order to fulfill the mitzva of taking the daled minim all four have to be held kiderech gideilatan"-the way in which they grow. Mishna Brurah 652:16 says you aren't even yotze bidieved. Bach 651 (mentioned in the previous suggestion) says based on the aforementioned Rosh this suggestion would also not work unless you held all 4 minim upside down. Beur Gra 651:16 thinks this solution doesn't work.</ref>
##or take the [[Lulav]] and [[Etrog]] in their upright positions and have in mind not to fulfill the mitzvah until you make the Bracha. <ref>This works because even if we say mitzvot don't need kavana (argument in [[Rosh Hashana]] 28b see http://halachipedia.com/index.php?title=Having_Kavana_for_Mitzvot ) to be yotze, most poskim agree that kavana not to be yotze doesn't fulfill your obligation. (Bet Yosef 589 and S”A 6:4). Rav Yosef Dov Soloveitchik in Reshimot [[Shiurim]] [[Sukkah]] 39a notes that this suggestion is only valid if over li'asiyatan requires one to recite the beracha prior to the fulfillment of the mitzvah but not if the beracha needs to be recited before the performance of the mitzva. Taz OC 651:5, writes that this suggestion is difficult as one may forget to have specific intent not to fulfill the mitzvah when he lifts them. However, this is the preferred method of the Biur Hagra 651:5. </ref>and then make the Bracha. <ref>All three suggestions are made by tosafot in sukka 39a "over". Shulchan Aruch O.C. 651:5 suggests the first two suggestions, while the Mishna Brurah 651:25 quotes the Bet Yosef who brings the third option and quotes the Gra as saying that the third option is the most preferable. The Mishna Brurah makes no mention of which option is preferable. Yalkut Yosef (Kitzur S”A 651:14) also brings all three opinions and doesn’t decide on which is most preferable. </ref>
# After the fact if one took all four species (before making the Bracha), one may still make the Bracha as long as one didn’t shake it yet.<ref>Tosfot Pesachim 7b s.v. bidna, Rosh Sukka 3:33, Chayei Adam 148:11, Mishna Brurah 651:27, and Yalkut Yosef (Kitzur S”A 651:14). The Rabbeinu Nissim Sukka 20b "U'Midefarchinan" says that this is permitted even lechatchilah. The Bikkurei Yaakov 651:20 extends it to the entire [[hallel]] and the Aruch Hashulchan 651:14 says that as long as your still holding your [[lulav]] you can still say the beracha. Shaar Hatziyun 651:32 however rejects this opinion. </ref>
===In the Sukkah===
# Some have the minhag to shake the lulav after reciting the bracha in the Sukkah before praying Shacharit and then additionally to shake the Lulav during Hallel (without repeating the beracha),<ref>This practice is mentioned by the Mishna Brura 652:4</ref> while most recite the beracha in shul after Chazarat Hashatz of Shacharit, before Hallel.<ref>Shulchan Aruch O.C. 644:1</ref> Some specifically prefer that the bracha be made right before the hallel so that there isn’t an interruption between the bracha and the shaking the lulav in the hallel, one of the primary mitzvot of the lulav.<ref>Nefesh Harav p. 217, Rav Tzvi Pesach Frank in Mikraei Kodesh 2:16</ref> Alternatively, some argue that based on the principle of tadir kodem, giving precedence to the common mitzvah, one must daven Shacharit before shaking the lulav.<ref>Shu"t Igrot Moshe OC 4:99 writes that the practice to do so earlier in the Sukkah is only for very unique individuals who are very careful to carry the lulav everywhere. However, generally it is a violation of tadir kodem. Additionally, Teshuvot Vehanagot 5:216 notes that this was the practice of the Rav Velve Soloveitchik to recite the bracha on lulav before Hallel. Similarly,
[https://www.torahanytime.com/#/lectures?v=67781 Rav Yitzchak Yosef (Motzei Shabbat Haazinu 5779 min. 6)] explains that his father, Rav Ovadia Yosef, never took the lulav to shake it in the Sukkah. Rav Hershel Schachter (cited in Sukkos Packet for Young Israel of Woodmere 5781 p. 6) records that this was also Rav Soloveitchik's practice to shake the lulav in shul before Hallel.</ref>

==Set up of the Arba Minim==
[[File:Sephardi Minim.jpg|thumb|Sephardic setup|right|100px]]
[[File:Four Species.jpg|thumb|Ashkenazic setup|left|200px]]

#The Sephardic custom is to put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle but slightly to the right , and one [[Hadas]] and one [[Aravah]] on the right side. <ref>Magen Avraham 651:4 quoting the Arizal writes that one should put one [[Hadas]] and one [[Aravah]] on the left of the [[lulav]], one [[Hadas]] in the middle together with the [[Lulav]], and one [[Hadas]] and one [[Aravah]] on the right side. The Shaar HaTziyun 651:11 quotes the Pri Megadim who says that one shouldn’t follow that practice unless one is known for his piety. However, Yalkut Yosef (Moadim pg 160, [[Sukkot]] p. 75) writes that the Sephardic custom is to follow the Arizal. The Chazon Ovadyah ([[Sukkot]] pg 343) also quotes the Magen Avraham. </ref> However, the Ashkenazic custom is to set up the [[Hadasim]] to the right of the [[Lulav]] and the [[Aravot]] to the left. <ref>Mishna Brurah 651:12, Nitei Gavriel (Arba Minim 40:4). Mishna Brurah there adds that this is true for a lefty as well. </ref>
#It is a mitzva to tie the [[lulav]] together, but if you don't it is still kosher. <ref>Shulchan Aruch 651:1. Mishna Brurah 651:8 explains although we don't hold like the shita of Rabbi Yehuda on sukka 11b who says that you need to tie it together, there is still the mitzva of hiddur mitzva from the pasuk of זֶה אֵלִי וְאַנְוֵהוּ. Yalkut Yosef Moadim 159, Chazon Ovadia [[sukkot]] 340 </ref>
#Sephardim should tie the three together with [[lulav]] leaves in three places using double knots, <ref>Shulchan Aruch 651:1, Chazon Ovadia [[sukkot]] 342 quotes the Sefer Yiraim 124 also and says that is the custom. He also quotes the Chatam Sofer sukka 36b as saying that since the mitzva of hiddur is objective based on what the torah told us, we should only use the double knots made of [[lulav]] leaves and not use the handles that they have nowadays. Mishna Brurah 651:14 quotes the Mordechai explaining that these three ties are representative of the three patriarchs </ref> while Ashkenazim generally use the woven holder made of [[lulav]] leaves that has holes for the three minim, in addition to the three ties. <ref>Mishna Brurah 651:8 quoting the Shu"t Agura Biohalecha (12:273). Tzitz Eliezer 13:43 agrees to this as well. </ref> this holder is traditionally known as a ''keshetil''.
#The minimum length for the [[lulav]] is four [[Tefachim]], and the minimum length for [[hadasim]] and [[aravot]] is three [[Tefachim]]. There is no maximum length, however, if your [[hadasim]] or [[aravot]] are longer than 3 than your [[lulav]] has to remain at least a [[tefach]] taller so that at least part of it will shake recognizably. <ref>sukka 32b with Ritva, Ran, and Meiri there. Rambam Hilchot sukka 7:8 agrees too. </ref>
#One should make sure to tie it up so that the [[Hadasim]] are above the [[Aravot]]. <ref>Rama 651:1, Mishna Brurah 651:12, Nitei Gavriel 40:8, Chazon Ovadyah ([[Sukkot]] pg 343-4) </ref>
#It is preferable not to have a non-jew tie them together for you, but if he does it is still kosher. <ref>Yalkut Yosef Moadim page 159 </ref>

==How to Bind the 4 Minim (''Eged'')==

#The halacha follows the opinion that it is not necessary to have the Lulav, Hadasim, and Aravot bound up together, however, it is a mitzvah and proper to do so to make the 4 minim look nicer.<ref>Gemara Sukkah 33a and 36b cites a dispute between Rabbi Yehuda who holds that there is an obligation to bind the 3 minim together and the Rabbis who hold that it is only preferable in order to make the mitzvah nicer. Rambam (Lulav 7:4) and Shulchan Aruch O.C. 651:1 hold like the Rabbis.</ref>
#The Etrog is not tied up with the other 3 minim. It is held in the left hand while the others are held in the right hand.<ref>Rambam (Lulav 7:4), Shulchan Aruch 651:2, Yalkut Yosef 651:2</ref>
#It is proper to bind the Lulav, Hadasim, and Aravot with a double knot.<ref>Shulchan Aruch 651:1</ref> The Ashkenazic minhag is to allow using the kashekel's (woven lulav leaf holders) and consider them to be a binding of the 3 minim.<ref>[https://www.hebrewbooks.org/pdfpager.aspx?req=19746&pgnum=32 Agurah BeOhalecha 33] writes that using a woven lulav holder is valid since it keeps the 4 minim together and the egged doesn't need to be a knot, just something that is tight. Mishna Brurah 651:8 cites the Agura Bohalecha. Bikkurei Yacov 651:8 writes that lulav rings as a binding is the equivalent of using a lulav kashekel. </ref> For Sephardim, it is advised to tie the Lulav, Hadasim, and Aravot and not just use a holder.<ref>Yalkut Yosef 651:3. [https://www.hebrewbooks.org/pdfpager.aspx?req=1120&pgnum=245 Bet Dovid 554] writes that a person should not use a woven lulav holder because it is necessary to have an eged that is tied together, such as a double knot. </ref>
#If one forgot and didn't tie them before the holiday, one shouldn't tie them with a knot on Yom Tov.<ref>Shulchan Aruch 651:1 writes that one may not tie a knot for the purposes of binding the 3 minim. See, the Chida ([http://www.hebrewbooks.org/pdfpager.aspx?req=33684&st=&pgnum=37 Moreh BeEtzbah n. 291]) seems to say that there's no issue of making knots with lulav leaves. Kaf HaChaim 651:19 rejects this opinion. Yalkut Yosef 651:6 writes that if one didn't tie it before Yom Tov there's what to rely on to tie it with a double knot on Yom Tov.</ref> Rather one should take a string, wrap them up, and tuck in the end of the string.<ref>Tur and Rama 651:1, Yalkut Yosef 651:6</ref>
##If one didn't do so before Yom Tov, it is permitted to peel off a leaf of the Lulav to hold the minim together with a slip knot or winding them together and tucking in the end.<ref>Kaf HaChaim 651:20</ref> The Ashkenazic minhag is to refrain from doing this except in private and in an abnormal fashion.<ref>Shaarei Teshuva 651:3, Piskei Teshuvot 651:3</ref>
##If one forgot to tie the 3 minim before Yom Tov it is permitted to bind them with a pre-made lulav ring.<ref>Bikkurei Yacov 651:8</ref> However, it is forbidden to tie a lulav ring on Yom Tov. <ref>Piskei Teshuvot 651:3</ref>

==How to Hold Them==
[[Image:Rav Mordechai Eliyahu Lulav.jpg|200px|right]]

#We need to hold the [[arba minim]] right side up, "biderech gedeilatan"-the way which they grow. <ref>sukka 45b. Mishna Brurah 652:16 and Chazon Ovadia Hilchot sukka page 340 say you aren't even yotze bidieved. </ref> The species shouldn't be turned downward when shaking in the downward direction, they should always be held upright and the shaking should be towards that direction.<ref>Kaf Hachaim 651:47, Chazon Ovadia p. 341</ref>
#Holding the four species side-wise is incorrect.<ref>Chazon Ovadia p. 341</ref>
#The Etrog should be held together with the other species at the bottom of lulav.<ref>Shaar Hakavaot 103b, Ben Ish Chai (Shana Rishona Haazinu n. 14), Kaf Hachaim 651:48. The [https://www.google.com/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=2ahUKEwjo86Gvo-PdAhVnh-AKHUJeBqUQjRx6BAgBEAU&url=http%3A%2F%2Fwww.tapuz.co.il%2Fblogs%2Fviewentry%2F7357845&psig=AOvVaw0iGAVSyIUH3jMdY6QicO1n&ust=1538415736699429 picture of Rav Mordechai Eliyahu] to the right as well as [https://www.youtube.com/watch?v=r5gFkPxFJf4 this video of Rav Ovadia Yosef (min 1:13)] indicate that this is the correct way to hold the lulav and etrog. However, there is a Chabad minhag to hold the etrog at a slight degree away from the lulav but connected at the bottom (Sefer Haminhagim Chabad p. 66, Piskei Hasiddur dinei lulav fnt. 84).</ref> Most hold that it is fine for the Etrog to be touching the hadasim and aravot and not directly touching the lulav spine.<ref>Nitai Gavriel 54:9 citing the Shaar HaKavanot 103b</ref>
#The minhag is that the spine of the [[lulav]] should be facing towards the person shaking it. <ref>Mishna Brurah 651:47, Chazon Ovadia [[Sukkot]] 358, Ben Ish Chai Haazinu 13 against the Eliyah Rabba 650 and the Orchot Chaim 23 quoting the Raavad who say that the spine should be facing away from him </ref>
#One should hold the [[lulav]] ([[aravot]] and [[hadasim]] included) in the right hand and the [[etrog]] in his left hand. <ref>Shulchan Aruch 651:2. Mishna Brurah 15 explains that this is because the [[lulav]], [[aravot]], and [[hadasim]] have three parts of the mitzva while the [[etrog]] is only one. </ref>
#For people whose left hand is the stronger one,
##Sephardim should hold it as if they were right handed and hold the [[lulav]] in the right and [[etrog]] in the left. <ref>Tur 651, Shulchan Aruch 651:3. See Kaf Hachaim 651:38. </ref>
##Ashkenazim should switch it, and hold the [[lulav]] in the left hand and [[etrog]] in the right hand. <ref>Rama (quoting the Rosh 3:25 and Rabbeinu Yerucham) 651:3. Rama adds that if a lefty held it as if he were a righty, he is still yotzei. see however, Orchos Rabbeinu 2:pg. 288 that the Steipler who was a lefty and Ashkenazi, followed the Shulchan Aruch and not the Rama's ruling. </ref>
#One should hold the [[arba minim]] against each other both for the holding and for the shaking. <ref>Shulchan Aruch 651:11 </ref>
#It is prohibited to have something [[separating]] between your hands and the [[arba minim]]. Therefore, one should remove one's ring and even after the fact if one shook with a ring on some say that one has to shake the lulav again without a bracha. <ref>Beit Yosef 651 says for those who wear [[tefillin]] during [[chol hamoed]] remove it for the [[arba minim]], although technically they don't have to because it doesn't cover the whole hand. Rama 651:7 paskins like this as well. The bach and the biurei hagra there however, both say that you must remove it because its considered a chatzitza as long as its not for the hiddur mitzva. Mishna Brurah 651:36 quotes some who hold that if one shook the lulav with a ring one should shake it again after removing the ring without a bracha. See Halichot Shlomo p. 224 who seems to hold that a ring isn't a problem since it only covers a minority of the hand and one could hold the lulav even without that area of the hand.</ref> It is permitted to wear a cast or a bandage that you can't remove while shaking the lulav.<ref>Halichot Shlomo p. 224, Chazon Ovadia 417-419 </ref>
# One may not use gloves to hold the lulav. Even after the fact one should shake it again after removing the gloves without a bracha. To avoid concerns of catching COVID one should santize one's hands before and after.<ref>Minchat Asher (Yerach Eytanim Biydan Corona n. 15), Mishna Brurah 651:33</ref>

==Naanuim (Shaking of the Lulav)==

#Sephardim shake the [[lulav]] before [[hallel]] when they first say the bracha and take the [[arba minim]], then in [[hallel]] at the first hodu once, at anna hashem twice, and the second hodu once. <ref>Even though the mishnah in sukka 37b doesn't mention any before [[hallel]], Tosefot there "bihodu" adds that we should shake before also. Shulchan Aruch 651:8 and Chazon Ovadia [[sukkot]] 356 both agree to this.</ref>
#In addition to the times that Sephardim shake, Ashkenazim have the custom that the chazzan shakes in yomru na also, and the congregation shake for all four hodu's that they say after the chazzan says his part. Ashkenazim also shake at both of the final two hodus at the end of [[hallel|hallel.]]<ref>Rama 651:8 and Mishna Brurah 41. </ref> (This is typical of Nusach Ashkenaz, while Nusach Sfard typically did not shake at the first of those two).
#One should refrain from shaking while mentioning the name of Hashem lest he become distracted while saying His name. <ref>Mishna Brurah 651:37, Kaf Hachayim 651:84, Chazon Ovadia 655 </ref>

=== Which direction should he shake the lulav? ===
#Sephardim and Chasidim shake towards the south, north, east, up, down, west. (If the shul faces east then to your right, left, forward, up, down, backward.)<ref>Chazon Ovadia 352-353 rules like the Arizal against Shulchan Aruch O.C. 651:10 who says to start at east and turn clockwise. </ref> One should turn his body and face the direction to which he is shaking.<ref>Bikkurei Yaakov 651:36 quoting the Ari as well as the Kaf Hachayim 651:96 </ref>
#Ashkenazim shake east, south, west, north, up, down. Face forward and shake clockwise.<ref>Maharil, Shulchan Aruch O.C. 651:10, Mishna Brurah 651:47. There is a third ordering of directions to shake the lulav that is not common. That is the opinion of Levush 651 that the order is: east, north, west, south, up, down.</ref> You don't have to turn your body to face that direction, you can just shake the [[lulav]] towards that direction while facing forward.<ref>Mishna Brurah 651:37 quoting the Magen Avraham and the Maamar Mordechai. </ref>
# If someone is in a shul that has a minhag to shake in a certain direction he should follow their practice.<ref>Orchot Rabbenu v. 3 p. 91, Chazon Ovadia Sukkah p. 355. Chazon Ovadia quotes all the reasons that it isn't necessary to have one practice in this case but concludes that it is proper to establish one practice for each community.</ref> Some are lenient and don't consider it [[Lo Titgodedu]].<ref>Piskei Teshuvot 651:13 based on Aruch Hashulchan 651:22</ref>

==Borrowing without Permission==

#One may borrow a lulav and etrog without asking permission. Since it is a mitzva and the risk of damage is low, we can assume that the owner would allow it.<ref>Rama 649:5 based on Terumat Hadeshen 100, Pri Megadim MZ 649:7, Halachos of Other People's Money pg. 66 </ref> However, if the one knows that the owner is meticulous about his, or circumstances dictate that he probably is such as it is meticulously wrapped or put away n a private locker, one should not use it without permission.<ref>Halachos of Other People's Money pg. 67</ref> This refers to the later days of Sukkot, However, on the first day (or first two outside of Israel) one does not fulfill his obligation with a borrowed lulav, even if it is with permission.<ref>Shulchan Aruch 649:2, Halachos of Other People's Money pg. 67 </ref>
#Even a woman may borrow a lulav without permission, even though she is not obligated to do perform the mitzva, since she is permitted to volunteer.<ref>Halachos of Other People's Money pg. 66, Shu"t Igrot Moshe OC 2:106 </ref>
#One should not borrow an etrog that is on sale, because the seller probably does not want them to be used.<ref>Halachos of Other People's Money pg. 67, Shu"t Igrot Moshe OC 2:107</ref>

==After [[Sukkot]]==

#The [[arba minim]] don't retain their holiness after [[sukkot]], but it still should not be treated disrespectfully like being thrown into the garbage. It is permissible though to leave them somewhere even if you know somebody else will throw them in the garbage.<ref>Mishna Brurah 21:6-7, [https://www.ou.org/holidays/sukkot/halacha-lmaaseh-on-arba-minim/ OU.org], [https://www.star-k.org/articles/kashrus-kurrents/4476/shaimos-guidelines/ Star-K]. Although the Shulchan Aruch 21:1, is referring to old [[tzitzit]], Mishna Brurah 21:1 extends it to all items used for a mitzva including a lulav. </ref> One who shows extra care by burying articles used for mitzvot, will receive beracha. <ref>Rama 21:1 </ref>
#There are several other customs that people have to do with their [[arba minim]]. <ref>Most of these are based on [[Shabbat]] 117b which says that Rabbi Ami and Rabbi Asi would make a meal out of the bread used for the eruv, because it was already used for a mitzva. </ref>

*Burn the [[lulav]] in the oven baking the matzas. <ref>Rama 664:9 </ref>
*Burn the [[lulav]] on erev [[pesach]] with the chametz.
*Make [[etrog]] jelly and eat it on Tu B'shvat.
*Give the pitom of the [[etrog]] to a pregnant women as a [[prayer]] for an easy childbirth. <ref>Kaf Hachayim 664:60 mentions the last 3 </ref>
*Use the [[hadasim]] as [[besamim]] for [[Havdalah]]. <ref>Tur 297 and Bach there. </ref>

==Sources==
<references />
[[Category:Holidays]]
[[Category:Sukkot]]

Shehecheyanu

2026-03-13T02:01:28Z

YitzchakSultan1: /* Hybrid Fruits (Kilayim) */

The Beracha of '''Shehechiyanu''' was instituted for uncommon or periodical occurrences and experiences, such as holidays and their mitzvot, fruits in their new season, major purchases, and exciting news. [[Image:Fruit.JPG|200px|right]]
==Shehecheyanu for new fruit==
# Chazal enacted Brachat Shehecheyanu for eating a new fruit because it brings a person happiness and should praise Hashem for the opportunity. <Ref> Mishna Brurah 225:10 </ref> Even if you don’t feel a happiness for eating a new fruit, one still should make the Bracha (as we assume that he’s happy inside, even if he doesn’t express this externally). <Ref> VeZot HaBracha (18:1, pg 159) in name of Rav Elyashiv and Rav Chaim Kanievsky. [https://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Schachter (Inyanei Rosh Hashana, min 25-29)] suggests that really we shouldn't recite the bracha for a new fruit that we're not excited about seeing or eating it in its new season, especially when it is a strange fruit imported from far away.</ref>
===When to make the Bracha===
# According to some it is preferable to say Shehecheyanu before the Bracha on the fruit, however, the minhag is to make the Bracha on the food and then the Shehecheyanu. <Ref> Halachot Ketanot 1:236 writes that perhaps it is best to recite Shehechiyanu before the bracha on the food so that Shechiyanu isn't an interruption between the bracha and eating. However, he concludes that he should say it earlier like we do for Lulav and Shofar that first we recite the Bracha of the Mitzvah and then the Shehechiyanu. Kaf Hachaim 225:24 cites both opinions but concludes that the minhag is like the Halachot Ketanot to recite the Shehechiyanu after. Halacha Brurah 225:24 and Yalkut Yosef 225:9 agree. Mishna Brurah 225:11 writes that it’s preferable to say Shehecheyanu first in order not to make an interruption between the Bracha and eating. However, Vezot HaBracha (pg 159) writes that the minhag is to make the Bracha on the fruit first. </ref>
# One only makes a bracha on the first time one eats the fruit (that year). <ref> Mishna Brurah 225:13 </ref>
# If one forgot to make the Bracha before eating, one may make it as long as one has not finish eating;<ref>Yakut Yosef 225:8</ref> however once one finished, one can’t make a Shehecheyanu on that fruit. <Ref> Mishna Brurah 225:13, Halacha Brurah 225:23, Sh"t Besel Chachma 5:27, Vezot HaBracha (pg 160) quoting Rav Elyashiv </ref>

===Which fruit require Shehecheyanu?===
# One only makes a Bracha on fruits that grow yearly, however, fruits that grow all year round don’t require a Shehecheyanu.<Ref> Shulchan Aruch O.C. 225:6, Yalkut Yosef 225:11 </ref> Therefore, some poskim hold that one doesn't recite a bracha on new fruit nowadays since all types of fruits are available all year round.<ref>[http://www.yutorah.org/lectures/lecture.cfm/827766/Rabbi_Hershel_Schachter/Shiur_# Rav Hershel Schachter on yutorah (Ketubot 57 min 52-4)]</ref>
# The minhag is that one doesn't make a Shehecheyanu on vegetables or upon a nice smell ([[Besamim]]).<ref>Kitzur Shulchan Aruch 59:17</ref> Sephardim hold that one can recite Shehecheyanu on vegetables that are available only seasonally.<ref> Yalkut Yosef 225, Halacha Brurah 225:42</ref>
# Fruit that’s available in the marketplace all year round (because of the refrigeration and transportation) do not require Shehecheyanu, (however it’s preferable to cover it with a Shehecheyanu from another fruit if possible.)<ref> Vezot HaBracha (pg 161), Halacha Brurah 225:42 </ref> Therefore, it isn't the minhag to recite Shehecheyanu on vegetables since they are generally available all year.<ref>Halacha Brurah 225:42</ref>
# The following fruit don’t require a Shehecheyanu: banana, lemon, lettuce, cabbage, potato, carrot, onion, pear, dates, sunflower seeds, pumpkin seeds, nuts, peanuts, almonds, olives, mushrooms, wine, and grape juice.<ref> Vezot HaBracha (pg 162-3) </ref>
# The Sefer Vezot HaBracha writes that the general list of fruits in Israel that are considered not available all year round and deserve a Shehecheyanu includes the following (however, in America, it’s very possible that some of these are available all year round; this is from 2009, when the sefer was reprinted but might not apply now): avocado, watermelon, peach, cherry, quince, mango, apricot, grapes, strawberry, plum, cactus fruit, and raspberry.
# There is a dispute whether or not one can recite Shehechiyanu on carobs (buxar) since they don't appear to be a new fruit. If one gets particular enjoyment for seeing the new carobs in their season one can recite the bracha.<ref> Vezot Habracha p. 163</ref>
# One does not recite sheheheyanu on a new fruit if its taste is not enjoyable.<ref> Halacha Berura, page 368 </ref>
# One cannot recite a shehechiyanu for two types of the same fruit. Additionally, if one type of fruit is commonly found all year and one isn't, neither receive a shehechiyanu. For example, all types of grapefruit or clementines are considered one type for the purposes of shehechiyanu. Additionally, one should not recite shehechiyanu for Jaffe oranges and Valencia oranges since they're both in the same category as oranges. The same is true of Anna apples and Chermon apples.<ref>I made a mistake and apologize for dismissing the question. Shulchan Aruch O.C. 225:4 writes that for shehechiyanu that two types of fruits that are similar still require two shehechiyanu's. Mishna Brurah 225:18 writes that if they have different names or tastes they are separate. But he quotes Gra who argues with Shulchan Aruch and holds that if they're one type they're one bracha even if they taste different and have slightly different names. Mishna Brurah isn't clear about if he follows this Gra. Kaf Hachaim 225:34 is concerned for the Gra and quotes the Chida and Maamer Mordechai who agree. He concludes that we wouldn't recite a bracha on each one separately because of safek brachot lehakel. In 225:36 he writes that even if they look different, have different names and tastes, still for shehechiyanu they are all one. Vezos habracha p. 162 quotes R Elyashiv and R Sheinberg that Anna Apple (type they sell in Israel) isn't another type of apple compared to other types and doesn't get a shehechiyanu. p. 164 he writes that different types of oranges like ולנסיה and שמוטי types aren't two species. He says the same for all types of clementines, apples, and grapefruits.</ref>

===Hybrid Fruits (Kilayim)===
# Shehecheyanu is not recited on a fruit that was grown through the violation of kilayim (mixing species).<ref>Igros Moshe OC 2:58 and Kaf Hachaim 225:26. Kaf Hachaim quotes a dispute between the Halachot Ketanot 1:60 and Yavetz 1:63 if someone can recite Shehechiyanu on a fruit that was planted through kilayim since it was created in sin. He concludes that the minhag isn't to recite Shehechiyanu and one should follow that to avoid the dispute.</ref>

==Shehecheyanu for new vegetables==
# There is a disagreement regarding whether or not Shehecheyanu should be said on seasonal vegetables. <ref> BI"H, Re'eh, 12 and Shulchan Aruch 225:6 say that shehecheyanu should be said while the Kitzur Shulchan Aruch 59:17 rules according to the custom to refrain from shehecheyanu on seasonal vegetables. </ref>

==Shehecheyanu for new clothes or other items==
# If one builds a new house or buys or receives a new vessel or clothing of significance a Shehecheyanu is required. <Ref>S”A 223:3 </ref>
# If one purchases insignificant clothing such as undershirts, sweaters, white-shirts, pajamas, and socks, no Bracha is required. <Ref> Mishna Brurah 223:13 explains that some say that there is no bracha for buying new sefarim since halachically one doesn't benefit from mitzvot. He quotes others who say that if one was endeavoring to get a certain sefer and got it, thereby bringing him joy, one should recite the Shehecheyanu. See also Piskei Teshuvot 223:6 and Rivivot Efraim 8:548(6) </ref>
# In general, shoes don’t require a Bracha of Shehecheyanu; however, expensive and important shoes can require a Bracha, unless they are made from leather in which case there’s a dispute if the Bracha should be made. <Ref> Vezot HaBracha (pg 169) </ref>
# Important clothing such as a suit, tuxedo, expensive hat, or shtriemel can deserve a Shehecheyanu if the clothing brings joy to a person. Some have the minhag not to make Shehecheyanu on clothing at all. <Ref>Piskei Teshuvot 223:6.
* [http://www.yutorah.org/lectures/lecture.cfm/764351/Rabbi_Hershel_Schachter/Inyanei_Rosh_Hashanah Rav Herschel Schachter] (min 30) quoted Rav Soloveitchik as holding that nowadays one shouldn’t say Shehecheyanu even on a new suit because it’s common to own multiple pairs and buy them frequently.
* [http://www.5as.org/content/default.asp?artid=220 Rabbi Yacov Kermaier] writes that for someone who buys a suit once a year one should make a Shehecheyanu and if it’s more routine than that one doesn’t make the Bracha. [http://kollel.com/node/69] writes that according to those who don’t make a Shehecheyanu on a new suit they would be able to buy it during the three weeks but it’s not preferable if it gives you some joy.
* However, Kitzur Shulchan Aruch Sefardi 47:6 writes that the minhag is to make Shehecheyanu on a new suit. Or Letzion (vol 3, pg 236) holds that one should make Shehecheyanu on a suit. Piskei Teshuvot 223:6, [http://www.thehalacha.com/attach/Volume4/Issue3.pdf Halachically Speaking (vol 4, issue 3, pg 7)], and Rivevot Efraim 6:308(3), 8:136 agree.
* [[Brachot]] Shir VeHaShevach 2:4 pg 36 writes that even a rich person who buys suits like he buys shirts and isn’t very excited from them should make the Bracha of Shehecheyanu because it gives him satisfaction to wear clothing that is presentable. However, if to him it’s like buying new socks then one should not make a Bracha. On pg 235 he quotes Sh”t Divrei Chachamim chap 15 #201 who quotes Rav Moshe Feinstein that one makes Shehecheyanu on an expensive suit.
* However, Aseh Lecha Rav (vol 8 pg 60) writes that one should make a Shehecheyanu on it even if one isn’t happy because most people would be happy with it.</ref>
# There’s a dispute whether one can make a Bracha for buying new Seforim (religious books); however, if one receives important Seforim as a present one can make a Shehecheyanu. <Ref>Kitzur Shulchan Aruch 59:11 writes that one shouldn't say a Shehecheyanu upon buying new Seforim. Mishna Brurah 223:17 writes that if one receives important Seforim as a present one can make a Shehecheyanu. Vezot HaBracha (pg 167) agrees. </ref>
# If multiple people purchase new garments, each should recite Shehecheyanu on their own, rather than have one recite it on behalf of everyone. <ref> Sh"t Rivivot Ephraim 1:23:2 </ref>

=== Renting ===
# If a person rents a house and then buys it according to many poskim he may recite shehechiyanu or hatov vehameitiv (if it benefits multiple people) when he buys it.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 23:14), Chukei Chayim 2:48. They explain that he should recite shehechiyanu because now he has simcha in owning the item.</ref> However, some poskim disagree.<ref>Em Kol Chay p. 271 quoting Kinyan Torah 7:18</ref>
# No shehechiyanu is recited for renting a house.<ref>Halichot Shlomo 23:14, Halacha Brurah 223:9</ref> No shehechiyanu is recited when leasing a car.<ref>Rabbi Asher Bush (Beit Yitzchak v. 27 p. 124-6)</ref>
===If it benefits others===
# If the new house, vessel, or clothing also benefit others with a physical benefit, then one should make HaTov VeHaMeitiv, however, if it’s only beneficial to oneself, make Shehecheyanu.<Ref>Shulchan Aruch O.C. 223:5, Mishna Brurah 223:21 </ref>
# For buying a new and significant household item (such as air-conditioning or cabinets) the minhag is not to make a HaTov VeHaMeitiv; however, the one who makes the Bracha has nothing to lose.<Ref>Piskei Teshuvot 223:6 </ref>
# One should make a Shehecheyanu upon buying a new car unless one's family will also use it in which case one should make HaTov VeHaMeitiv.<ref>Sh"t Rivevot Efraim 1:375 in the name of Rav Moshe Feinstein </ref>
# If a boy gives an engagement ring to a girl one of them should recite a Hatov Vehameitiv to exempt both of them since they both benefit with this gift and agreement to get married.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/901709/rabbi-hershel-schachter/berachos-114-54a-haroeh-30-days-having-boys-vs-girls-hatov-vehameitiv-shehechiyanu-dayan-haemes-veahavta/ Rav Hershel Schachter (Brachot Shiur 114 beginning)]</ref>
# If a person received a large gift he should recite shehechiyanu.<ref>Shulchan Aruch O.C. 223:5 rules like the Rosh who holds that for receiving a gift one should recite hatov vehameitiv since it is good for both the giver and recipient. Gra 223:14 s.v. shehiy disputes this point and holds that a shehechiyanu should be recited. Mishna Brurah 223:21 and Halacha Brurah 223:27 agree to recite shehechiyanu. </ref> However, if he's poor and receiving the gift as tzedaka is embarrassing he does not recite a bracha.<Ref>Mishna Brurah 223:20, Kaf Hachaim 223:42, Halacha Brurah 223:27</ref>

===When to make Shehecheyanu===
# The halacha is that the Bracha should be made at the time of buying the new clothing; however, the minhag is to make the Bracha when wearing the clothing. <Ref>S”A 223:4, Mishna Brurah 223:17, and Vezot HaBracha (pg 167) write that the halacha is that the Bracha should be made when a person buys the clothing. However, Piskei Teshuvot 223:7 emphasizes that the minhag is to make the Bracha when one first wears it. </ref>
==Seeing a friend==
# If one saw a friend for the first time in at least 30 days then one should say Shehecheyanu. This applies even if one has received a letter from the friend. <ref> Kitzur Shulchan Aruch 59:20 </ref>
# If one saw a friend for the first time in at least 12 months then one should say a beracha of Mechaye Metim instead of Shehecheyanu, but if one had received a letter or heard about how the friend is doing then only Shehecheyanu should be said. <ref> Kitzur Shulchan Aruch 59:20 </ref>
# Some do not have the custom to say Shehecheyanu and Mechaye Metim on friends whom they have not seen in a long time. <ref> BI"H, Ekev, 14 </ref>
==Shehechiyanu for Mitzvot==
# Any mitzvah which has a fixed time and only comes irregularly deserves a Shehechiyanu. This includes milah and pidyon haben.<ref>Rambam Brachot 11:9</ref> However, the minhag Ashkenazim isn't to make Shehechiyanu at the milah.<ref>Shulchan Aruch and Rama YD 265:7</ref>
# Any mitzvah which has a fixed time every year and isn't common deserves a Shehechiyanu. This includes shofar, sukkah, lulav, chanuka candles, and purim.<ref>Rambam Brachot 11:9</ref>
# Some have the minhag to recite a bracha whenever they do the mitzvah the first time such as lighting Shabbat candles for the first time, going to mikveh the first time, or putting on Tefillin the first time (if it's at the age of 13 or above).<ref>Rashi Menachot 75b s.v. haya explains that a kohen recites shehechiyanu the first time he ever brings a mincha. Based on this, the Rokeach 371 writes that when performing any mitzva for the first time, one should recite shehecheyanu. Rambam (Pe'er Hador Teshuva 49) agrees. Therefore, the Rama YD 28:2 writes that one recites a shehechiyanu when one does the mitzvah of kisuy hadam the first time in one's life. 
Tzitz Eliezer (13:24) writes that this discussion is only relevant if one didn't begin prior to becoming bar mitzva for tefillin or prior to getting married for lighting Shabbat candles. If one began earlier, he certainly would not recite shehecheyanu. Nitei Gavriel Bar Mitzvah 37:6 and Lehoros Nassan 2:9 agree </ref> Most poskim disagree with that minhag.<ref>Tosfot 75b s.v. haya (as well as Tosafot Berachot 37b s.v. haya) explains that shehechiyanu is only for a mitzvah that happens at a certain time during the year. Accordingly, the Shach 28:5, argues on the Rama and says that we follow Tosafot. [http://www.yutorah.org/sidebar/lecture.cfm/894373/rabbi-hershel-schachter/berachos-69-37b-kedimah-in-berachot-toar-lechem-cheerios-mincha-flour-mishmaros-/ Rav Schachter (Brachot Shiur 69)] explained that we follow the Shach. Kaf Hachaim 2:22, Yabea Omer 4:50:5, and Yalkut Yosef Dinei Chinuch Katan pg. 47 also say that the custom is not to recite shehecheyanu for wearing tefillin for the first time </ref> Some poskim recommend that when putting on tefillin for the first time, one should recite the shehecheyanu on a new fruit or a new tallit.<Ref>Biur Halacha OC 22 s.v. koneh, Yechave Daat 2:31, Yalkut Yosef Dinei Chinuch Katan pg. 47</ref>
# On the day of the Bar or Bat Mitzvah a person should try to get a new fruit in order to recite a Shechiyanu and have in mind to exempt the fact that today he is entering into the yoke of mitzvot.<ref>Kaf HaChaim 225:12 and Ben Ish Chai Reeh 17 say that a bar mitzvah boy should wear a new shirt or eat a new fruit on the day he becomes bar mitzvah'ed and have in mind with the [[Shehechiyanu]] that it should also cover his new acceptance of mitzvot. See [[Putting_On_and_Removing_Tefillin#Shehechiyanu|the Tefillin Page]].</ref>

==Sources==
<references/>
[[Category:Brachot]]
[[Category:Prayer]]

Koshair

2026-03-12T21:25:45Z

YitzchakSultan1: /* Single knot */

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[[Image:Knots.jpg|200px|right]]
On [[Shabbat]], there are certain types of knots that one may tie or untie and some that one may not tie or untie. See below for details and practical applications.
==The Basics of Koshair==
'''Where was it in the Mishkan?''' The gemara<ref>Shabbat 74b</ref> explains that Koshair was performed in the construction of the Mishkan by the trappers of ''chilazon'' who would tie knots in their nets in order to adjust their nets.

'''Definition''': There is an important machloket Rishonim as to the definition of a knot that would warrant a chiyuv min hatorah. According to Rashi<ref>Shabbos 112a s.v. b’dirabanan</ref> and Rosh<ref>Shabbos 15:1</ref>, as long as the knot is intended to stay tied forever or for a long time, one is chayav min hatorah for tying it. According to Rambam<ref>Shabbos 10:1</ref> and Rif<ref name="ftn152">Shabbos 41b</ref>, not only must one intend to keep it tied for a long time to be chayav min hatorah, it must also be defined as a ''kesher uman'' - professional knot, such as a sailor’s or camel-driver’s knot.

'''Permanence''':There are different opinions as to what constitutes a ‘long time.’ The Kol Bo<ref>Cited in Rama 317:1</ref> says that a knot that is tied for more than one day is called somewhat permanent, and it is rabbinically forbidden to tie. The Tur and Mordechai<ref>As cited in Rema 317:1. Tur in 317 says that a knot is only permanent enough to be chayav chatas if it is able to be kept forever, but a knot meant to last seven days is patur aval assur.</ref> say that a knot that is tied for more than seven days is permanent. Rabbeinu Yerucham<ref>Cited in Beit Yosef 317:1</ref> says that only a knot that is tied for half a year or a year is considered permanent.

===Bibical prohibition===

#The Melacha of Koshair is the binding two pliable items by intertwining them such as through a firm knot or twining threads into rope.<ref>Mishna Brurah 317:34 quoting the Rambam, Shemirat Shabbat KeHilchata 51:52 </ref>
#A knot that’s forbidden on a Torah level is one that is both (1) professional and (2) is meant to be permanent.<ref>Shulchan Aruch (317:1) in the opinion of the Rambam and Rif </ref>

===Rabbinic prohibition===

#Many Rishonim hold that it is rabbinically forbidden to tie a knot which is either professional or meant to last for more than 24 hours. Some Sephardim hold that a non-professional knot is only rabbinically forbidden if it meant to last a week. Some Rishonim hold that a knot which is permanent even if it's not professional is biblical prohibited.<ref>*According to Rashi, (Gemara [[Shabbat]] 112a), [[tying]] a knot that lasts forever is forbidden Deoritta, [[tying]] a knot that is untied after some time is forbidden Derabbanan, and [[tying]] a knot that is untied all the time is permitted. (For a precise explanation of Rashi see Bet Yosef 317:1 and Taz 317:1.) The Rosh 15:1 agrees. The Rif 41b, however, explains that a professional knot which is meant to last forever is forbidden Deoritta, a non-professional knot which is meant to last is forbidden Derabbanan, and a non-professional knot which is not meant to last is permitted. The Rambam 10:2 adds that a professional knot which is not meant to last is forbidden Derabbanan. S”A 317:1 and Yalkut Yosef 317:1-4 rule like the Rif, while the Rama and Mishna Brurah 317:5 and 14 are concerned both for Rashi and the Rif. Pri Megadim M”Z 317:3 and Mishna Brurah 317:5 writes that according to the Rambam even if it lasts a long time it’s permitted as long as it is not meant to last forever.
*The Bet Yosef 317:1 explains based on the Tur that a knot that lasts for less than a week is considered to be untied every day. Yalkut Yosef (vol 2 p. 555) agrees. Rama 317:1, however, quotes the Maharam MiRotenburg’s who says that a knot that lasts for more than a day is forbidden. Pri Megadim (E”A 317:2) and Mishna Brurah 317:6 clarify that one day means 24 hours. Sh”t Yabia Omer 8:39:8 agrees that one day means 24 hours for this halacha, unlike the Tal Orot who says that it goes by the halachic day. Taz 317:1, Eliyah Rabba 317:2 Aruch HaShulchan 317:8, and Kaf HaChaim 317:14 rule like the Maharam.</ref>

===Permissible knots===

#A knot which is both non-professional and meant to be undone within 24 hours may be tied.<ref>The Rama 317:1 quoting Tur and Mordechai; Mishna Brurah (317:6) explains it as anything less than 24 hours. </ref> Some Sephardic authorities permit a non-professional knot which is meant to last less than 7 days.<ref>Rama also quotes Kol Bo and Hagahot Maymoniyot. Chazon Ovadia [[Shabbat]] Part 5 page 47 and Yalkut Yosef (317:6) writes that Sephardim hold like this opinion. </ref>
#Even if you personally intend to leave it less than 24 hours, if it’s a knot sometimes left permanently by people it’s forbidden Rabbinically to prevent confusion between temporary and permanent knots.<ref>Magen Avraham (317:20), Kol Sinai (Koshair #3) </ref>

===Tightening===

#Any knot which is forbidden to tie is also forbidden to tighten.<ref>Shemirat Shabbat KeHilchata 15:50 (in new editions 15:53), Kesot HaShulchan (Siman 123, at the end of note 4), Sh"t Az Nidabru 3:22, Sh"t Bear Moshe 6:3. [http://www.hebrewbooks.org/pdfpager.aspx?req=7724&st=&pgnum=56 Kesot HaShulchan (v. 5 p. 56)] explains that in his opinion a loose knot isn't a knot on a Torah level and tightening it is creating a knot. Additionallyת according to some opinions bringing the two knots that were very much separated together even though they remain loose is also considered creating a knot. See there for his discussion. </ref>
#For example, one may not tighten the double knot of the [[tzitzit]] or [[Tallit]] if it became loose.<ref>39 Melachos (Rabbi Ribiat, vol 3, pg 799) </ref>

==Untying==

#The rules of untying are parallel to the rules for tying. Thus, any not that is permitted to tie is also permitted to untie.<ref>Mishna 111b, Rambam Shabbos 10:7, Rama 317:1, Mishna Brura 317:7, Chazon Ovadia (Shabbat vol. 5, p. 47).</ref>
#According to some opinions, matir only applies if you are untying with intention to re-tie a better knot.<ref>Tosfos Shabbos 73a “Hakoshair”, Biur Halacha 317:1 “‘Dino’”. See 39 Melochos v. 3, p. 786, fn. 2. </ref> Others disagree.<ref>Rashi (74b “Shari”), see 39 Melochos, pg. 805.</ref>
#If someone attempted to tie a slipknot but then they made it into a real knot by accident, they may untie the knot because the intent from the beginning was to untie it.<ref>Sh"t Rivivot Ephraim 1:222:17 </ref>

==A bow==

#A bow-knot, slipknot, or a single-knot isn’t a true Kesher-bind and is permissible even if it does remain in place for a while.<ref>Shulchan Aruch (317:5) and implied by Rama (317:1). Kitzur Shulchan Aruch 80:45 and Yalkut Yosef (317:11) agree. </ref> For example: a ribbon on a gift, a single bind on a shopping bag or garbage liner.
#It is permitted to tie a slip knot or bow without a underlying knot even if it is tight and meant never to be undone.<ref>Shulchan Aruch (317:5), Beiur Halacha 317:5, Yalkut Yosef (317:11, [[Shabbat]], vol 2, pg 562), The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) </ref>
#After [[tying]] a bow knot (a bow on top of a single knot), as is common when [[tying]] one's shoes, some poskim hold that one may not tie a second bow on top of the bow knot.<ref>39 Melachos (Rabbi Ribiat, vol 3, pg 798) writes that it is forbidden as his definitive ruling, but in the footnote 49a he admits that since it is easy to undo he doesn't know why one should be strict.</ref> Others permit [[tying]] this knot since it can still be untied with a single hand by pulling on the end of the string.<ref>Orchot [[Shabbat]] (10:15) and footnote 28 </ref>
#One should tie a bandage using a bow.<ref>Shemirat Shabbat KeHilchata, 35:23. Rabbi Neuwirth adds that using a safety pin is permissible as well.</ref>

==A bow on top of a single knot==

#According to Ashkenazim, it is permissible to tie one's shoelaces with a bow on top of a single knot (initial winding) only if it is meant to be untied within 24 hours. According to Sephardim, it is permissible as long as it is meant to be untied within 7 days.<ref>*Rambam 10:5, Tur, and S”A 317:5 rule like Chachamim on [[Shabbat]] 113a who hold that [[tying]] a bow is permitted. Bet Yosef 317:5 quotes the Mordechai, who forbids [[tying]] a bow on top of a single knot. However, Darkei Moshe 317:3 quotes the Agur who says that the minhag is lenient to tie a bow on top of a single knot.
*Magen Avraham 317:15, Taz 317:7, Eliyah Rabba 317:13, Mishna Brurah 317:29, and Kaf HaChaim 317:59 rule like the Agur but explain that it must be untied within 24 hours so that it is not considered a permanent knot. The Aruch HaShulchan 317:25, however, rules like the Mordechai. Kitzur Shulchan Aruch 80:45, Shemirat Shabbat KeHilchata 15:53 (in new edition 15:56), and the [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) concur with the Mishna Brurah.
*Birkei Yosef 317:2 argues that the Agur was lenient even if the bow-knot is permanent. Yalkut Yosef ([[Shabbat]], vol 2, p. 562) agrees.</ref> However, if one doesn't usually untie it within 24 hours (and manages to slip one's foot in and out) it would be forbidden to tie one's shoes on [[Shabbat]].<ref>39 Melachos (Rabbi Ribiat, vol 3, pg 798) </ref>According to Sephardim it is permissible even if it isn't meant to be untied within 24 hours, yet it's preferable to make sure to untie it within 7 days.<ref>Yalkut Yosef (317:11), Rav Ovadyah in Kol Sinai (Koshair #5). See previous two footnotes.</ref>
#Someone doing the wrapping of an Ashkenaz Sefer Torah (Gelilah) and has to tie a sash around the Torah, it's preferable to just wrap the sash around the Torah and tuck in the end, however, if that's not possible then some are lenient to tie a bow on top of a single knot <ref>Sh"t Tzitz Eliezer 7:29, Shalmat Chaim 185, Beir Moshe 6:55. </ref> while others are strict unless one is planning on [[untying]] it within 24 hours.<ref>Shemirat Shabbat KeHilchata 15:53 (in new editions 15:56) is strict unless one is planning to untie it within 24 hours, however, in the footnote (15:188) he quotes Rav Shlomo Zalman who said that the minhag is to be lenient.</ref>
#Many authorities hold that it is permissible to tie a necktie on [[Shabbat]] if one usually unties it within 24 hours. However, if one doesn't usually untie it within 24 hours, some say that if one intends to untie it within 24 hours it is permitted, while others write that one should tie it from before [[Shabbat]] and put it on and take it off by just tightening and loosening the side which goes around the neck, however, one shouldn't untie it on [[Shabbat]].<ref>*[[Image:Ties.gif|200px|right]] For diagrams of the different ways to make a tie, click on the image to the right. Shemirat Shabbat KeHilchata 15:58 quotes Rav Shlomo Zalman as permitting [[tying]] a necktie on [[Shabbat]] if it is “not tied as a knot” (to be explained) and meant to be undone in 24 hours because it is like a bow on top of a single knot. He adds that if one doesn't usually untie it within 24 hours, one should tie it before [[Shabbat]] and put it on and take it off by tightening and loosening it. The English translation of Shemirat Shabbat KeHilchata explains “not tied as a knot” as a tie which would become undone if the narrow end is pulled out. The new edition of Shemirat Shabbat KeHilchata 15:62, however, writes that it is permitted to tie a necktie on [[Shabbat]] if one usually unties it within 24 hours and does not have any other stipulations.
*Yalkut Yosef (vol 2, p. 562), however, writes that for Sephardim, it’s permitted to tie a necktie if it is going to be untied within a week.
*Rav Moshe Feinstein (cited by 39 Melachos, footnote #42), Rabbi Eliezer Waldenburg (cited by [[Shabbat]] VeHilchoteha p. 221), Menuchat Ahava (vol 3, 14:13), and Or Letzion 2:47:21 permit [[tying]] a necktie and don’t specify which type.
*Rabbi Mordechai Willig ([http://www.yutorah.org/lectures/lecture.cfm/726909/Rabbi_Mordechai_I_Willig/Hilchos_Shabbos_5761_-_KosherMatir_#1 “Hilchos Shabbat 5761 Kosher#1”] min 90-4) says that even according to those who consider a tie to be a knot, it is permitted to make a tie if one has intent to undo it within 24 hours. This is even true for a person who usually leaves their tie tied. Although the Beiur Halacha s.v. HaKosher writes that one’s personal intent to undo it within 24 hours is ineffective when the way of the world is to leave a knot tied, Rabbi Willig explained that this case is not similar because some do untie their ties everyday. The 39 Melachos (footnote #41) has the same idea.
*[[Shabbos]] Home (p. 221) writes that if the tie is totally undone by pulling out the narrow end (“Four in Hand”) it may be tied forever, and if it isn’t totally undone when narrow end is pulled out (“Windsor”), some permit [[tying]] it forever, and some say it’s only permitted if one intends to undo it within 24 hours.
*Orchot [[Shabbat]] (vol 1, p. 338) argues that the first type (“Four in Hand”) is only permitted if one intends to untie in within 24 hours, but the second type (“Windsor”) is questionable.
*See Torat HaMelachot (p. 79-80) quotes Rav Nissim Karelitz as permitting a “full-Windsor” knot but forbidding a “four in hand”. See Chut Shani (vol 2, p. 227).</ref>

==Single knot==

#It is forbidden to tie a single knot with one string onto itself.<ref>Rama (317:1) quoting the Hagahot Alfasi, Kitzur Shulchan Aruch 80:45, Shemirat Shabbat KeHilchata (in the new edition 15:52) </ref>
##In situations where it's common to tie a double knot such as the last knot of a [[tzitzit]] fringe one may tie a single knot.<ref>Shemirat Shabbat KeHilchata (in the new edition 15:53) </ref>
#It is permitted to tie a single knot in two strands of string even if it is tight and meant never to be undone.<ref>Shulchan Aruch HaRav 317:3, Yalkut Yosef (317:11, [[Shabbat]], vol 2, pg 562), Shemirat Shabbat Kehilchata 15:54, The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207) </ref>
#It is permitted to tie a single knot and then tuck in the ends of the string so that it doesn’t come out only if it is meant to be undone within 24 hours.<ref>The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 207-8) </ref>
#One may not add a second knot on top of a preexisting single knot,<ref>Shemirat Shabbat KeHilchata (in the new edition 15:53), Chazon Ovadia [[Shabbat]] Part 5 page 68 also says it's worthwhile to be stringent. </ref> nor may one add a third knot onto a double knot in order to tighten it.<ref>Shemirat Shabbat KeHilchata (in the new edition 15:53), 39 Melachos (Rabbi Ribiat, vol 3, pg 799). </ref>

==Double knots==

#According to Ashkenazim, a tight double knot is considered like a professional knot and may not be tied. The Sephardic custom, however, is to be lenient if one intends to untie it within 7 days, yet, one who is strict will be blessed.<ref>
*Shiltei Giborim 41b writes that a double knot might be a professional knot because it is a strong knot. Thus, Rama 317:1 forbids [[tying]] a double knot even if it is not meant to last. Many Ashkenazic authorities, including Kitzur S”A 80:45, Mishna Brurah 317:14, Shemirat Shabbat KeHilchata 15:52 and The 39 Melachos (vol 3, p. 792) agree, while the Aruch HaShulchan 317:10 disagrees.
*However, the Chida in Birkei Yosef 317:1 writes that in his locale, almost no one was strict for this Rama. Ben Ish Chai in Rav Pe’alim 2:44 explains that the Chida meant that the minhag is incorrect but that one need not protest. Thus, Ben Ish Chai (Ki Teitzei #2) forbids [[tying]] a double knot. Yalkut Yosef 317:8 argues that the Chida meant that Sephardim consider a double knot to be a non-professional knot and it may be tied if it is not meant to last. This is also the conclusion in Chazon Ovadia Part 5 page 57 that in time of need one may be lenient.
*The Magen Avraham 317:4 (according to the Pri Megadim and Levushei Sarad, unlike the Machasit HaShekel) writes that the only issue with the double knot is that it might be a professional knot because it is tight. If, however, one were to tie a loose double knot, it would be permitted. Similarly, Kaf HaChaim 317:23 explains that the Chida was only lenient if it is a loose double knot. Menuchat Ahava (vol 3, 14:5) agrees for a different reason. Shemirat Shabbat KeHilchata 15:55 rules that it is permitted to tie a loose double knot if it is meant to come undone within one day. He clarifies that loose means that it is able to become undone by itself. The [[Shabbos]] Home (vol 1, p. 207) agrees.</ref>
#It is permitted to tie a loose double knot if it’s usually not meant to last 24 hours and this time specifically it's also not meant to last 24 hours.<ref>Shemirat Shabbat KeHilchata 15:52 (in new edition 15:55), The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208) </ref> For example, it’s permissible to tie a double knot for a belt (gartel) or sash (tichel) if it’s going to be untied in 24 hours since it’s not meant to be tight.<ref>Shaarei Teshuva (317:1), Tzitz Eliezer 16:10, Menuchat Ahava 14:5, 39 Melachos (Rabbi Ribiat, vol 3, pg 793) </ref>
#Some permit tying a double knot with one's shoelaces if they continually come out without making the double knot.<Ref>[https://www.yutorah.org/lectures/lecture.cfm/1030116/rabbi-hershel-schachter/hilchos-shabbos-shiur-48/ Rav Schachter (Hilchos Shabbos Shiur 48, min 21)]</ref>
#If unintentionally one pulled the bow-knot of the shoelaces and it became a double knot, one may untie it.<ref>Mishnat Halachot 3:38, Rav Ovadyah in Kol Sinai (Koshair 3:5), Shemirat Shabbat KeHilchata 15:56 (in new editions 15:60) </ref>
#One can untie a double knot that is made on a candy bag given out at shul for a simcha.<ref>Toldot Yitzchak O”C 2:11 </ref>
#One may tie a bandage on a wound with a loose double knot if it is meant to be untied within 24 hours. If it is meant to last for more than 24 hours but less than 7 days, one should use a adhesive bandage or a bow knot, however, if that isn't possible then it's permissible.<ref>Shemirat Shabbat KeHilchata (in new editions 15:55) </ref>
# According to Ashkenazim, one may tie a head covering with a loose double knot as long as one usually unties it everyday. However, if one usually removes it within [[untying]] the knot then it's forbidden to tie it even if this time one's intent is to untie within 24 hours.<ref>Shemirat Shabbat KeHilchata (in new editions 15:55) </ref> According to Sepharadim, one may tie a hair covering with a loose double knot which will last less than a week. <ref> Hazon Ovadia, Page 70; Ach Tov VaHessed, Year 5783, Page 124 </ref>
#A bandage may not be tied using a double knot unless the bandage is meant to be switched daily, in which case, using a loose double knot is permissible.<ref>Shemirat Shabbat KeHilchata, 35:23.</ref>
# It is permissible to tie a double knot on a garbage bag, but one who is strict should be blessed. <ref> Hazon Ovadia, Volume 5, Page 62; Ach Tov VaHessed, Year 5783, Page 124 </ref>

==Wrapping a string==

#It is permitted to wrap a string around an object and then tuck the ends of the string in even if it is meant to be left permanently.<ref>Rama 651:1, The [[Shabbos]] Home (Rabbi Simcha Cohen, vol 1, chap 13, pg 208) </ref>

==Twist ties and Cable ties==

#Some authorities forbid using wire twist ties to close bags unless one plans to undo it within 24 hours.<ref>Shemirat Shabbat KeHilchata 14:9 and (15 note 166, in the new edition note 174) quoting Rav Shlomo Zalman </ref> However, others permit.<ref>39 Melachos (Rabbi Ribiat, Melechat Koshair note 54) quoting Rav Moshe Feinstein; Hazon Ovadia, Page 77; Ach Tov VaHessed, Year 5783, Page 124 </ref> It is praiseworthy to avoid using them if they will remain undone for more than 24 hours.<ref>39 Melachos (Rabbi Ribiat, vol 3, pg 800) </ref>
#Some poskim permit using plastic cables ties since it is not a knot, but simply tightening.<ref>Chazon Ovadia [[Shabbat]] Part 5 page 75 </ref>

==Zipties==
# Zipties are permissible on shabbat. <ref> Hazon Ovadia, Page 75; Ach Tov VaHessed, Year 5783, Page 124 </ref>

==Fixing clothing==

#Socks or gloves that are tied together should be detached before [[Shabbat]], but if one forgot one may untie it because they are only tied in the first place until they are going to be used. If one cannot untie them, he may rip the string, but should make sure to destroy the string.<ref>Shemirat Shabbat Kahilchata 15:67 in name of Rav Shlomo Zalman Aurbach, Az Nidberu 1:58. </ref>
#One can take out the pins put into shirts in packaging to keep it from wrinkling.<ref>Shemirat Shabbat Kahilchata 15:64 in name of Rav Shlomo Zalman Aurbach, Bier Moshe 1:22. </ref>
#It’s totally permitted to thread new laces into shoes to replace old laces but it’s not permitted if the shoe was never laced.<ref>Rav Ovadya Yosef in the Haskama of Netiv Mitzvot, Mayim Chaim Meshash O”C 1:147, Bier Moshe 2:20(2),6:59, Tefilah LeMoshe 1:58. </ref>

==Sources==
<references />
[[Category:Orach Chaim]]
[[Category:Shabbat]]
{{Shabbat Table}}

Etrog

2026-03-02T21:07:52Z

YitzchakSultan1: /* General laws */

==General laws==
[[Image:EtrogChotam.png|200px|right]]
# It is important to buy an etrog that has a reliable hechsher (certification that it is not grafted) in order to be sure that is not grafted.<ref>The Rama (Responsa 226) writes that an etrog that is the product of an etrog tree grafted with a lemon tree is invalid because it no longer qualifies as an etrog. The Levush (649:4) writes likewise but for a different reason. He asserts that a grafted etrog is invalid since it was created in violation of kilayim (grafting trees of different species) even if a non-Jew did it. The Shevut Yaakov (1:36) disagrees with the Levush’s reasoning, since we hold that non-Jews are not obligated in the laws of kilayim. The Shevut Yaakov quotes a story in which the Shach permitted making a bracha upon a grafted etrog, but he adds that the Shach later retracted. In sum, almost all poskim consider a grafted etrog to be invalid, including the Magen Avraham (648:23), Taz (648:3), and Chazon Ovadia (p. 223). Rabbi Zvi Sobolofsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]” min. 3) advised getting an etrog with a reliable hechsher in order to make sure that it is not grafted. </ref>
# An etrog must be at least the size of an egg.<ref> See Mishna ([[Sukkah]] 34b), Rambam (7:8), and Shulchan Aruch (648:22). </ref> If the etrog is longer than an egg but not as wide as an egg, but its total volume is more than that of an egg, it is still kosher.<ref> Chazon Ovadia [[Sukkot]] pg. 275, Yalkut Yosef Moadim pg. 154 </ref>
# If the pitom falls off or the stem on the bottom of the etrog is completely removed, the etrog is invalid.<ref> The Mishna (34b) establishes that if the pitom fell off an etrog, the etrog is invalid, but if the oketz fell off, it is valid. The Gemara (35b) explains that the pitom is the rod-like protrusion (“buchanto”). Rashi (s.v. Tani) cites a dispute between his teachers about how to explain what the pitom and oketz are. Rabbeinu Yaakov explained pitom as the protrusion on top of the etrog and the oketz as the thick stem on the bottom. Rabbeinu Yitzchak, however, explained that oketz refers to the outer part of the thick stem on the bottom, while pitom refers to the inner part of that stem, meaning that the etrog would be invalid only if the stem on the bottom is totally removed, even the part that penetrates the etrog. Rashi sides with Rabbeinu Yaakov.
* The Rabbeinu Chananeil (36a) explains that the Gemara was not explaining the Mishna at all but rather adding another potential disqualification. According to his view, the pitom is on the top of the etrog and “buchanto” is on bottom. He adds that the oketz is the outer part of the stem on bottom, and if that is removed, the etrog remains valid. The Rif (17b) and Rambam (8:7) agree. The Rosh (3:16) writes that the minhag was to follow Rabbeinu Chananeil. Shulchan Aruch (648:7-8) concurs. Mishna Brurah (648:31) writes that if the bud on top of the pitom falls off, one should avoid using the etrog unless it is the nicest one available.
* The Rosh adds that if the etrog grew without a pitom in the first place, it is valid. Rama (648:7) codifies this. Mishna Brurah (648:32) explains that the reason an etrog without a pitom is invalid is either because its lacking or is not “haddar.” Accordingly, if an etrog grew that way initially, it is valid. </ref>
# Some poskim invalidate an etrog that has black dots found on its chotam, while others deem it valid.<ref>The Mishna (34b) explains that an etrog upon which there is a protruding growth (“chazazit”) that covers the majority of the etrog is invalid. The Gemara (35b) adds that if the growth is found in two or three separate places, it invalidates the etrog, since it appears “spotted.” Additionally, the Gemara states, if the growth is found on the chotam, it invalidates the etrog regardless of its size. The Rosh (3:20) writes that a discoloration of white or black has the same status as a growth. Therefore, the Tur and Shulchan Aruch (648:12) write that a discoloration of any size on the chotam would invalidate the etrog.
* What is the chotam? Rashi (35b s.v. Ubechotmo) explains that the line at which the etrog begins to slope inwards is the chotam. See Halachos of the Four Minim (p. 10) for a diagram. The Rosh explains that the Rif holds that the chotam is the entire slope up to its pitom. The Beit Yosef (648:12) writes that the minhag was to be strict for both Rashi and the Rif. The Beiur Halacha (648 s.v. Mimakom) explains that the Rif, and by implication Shulchan Aruch, agree that the pitom itself is included in the chotam.
* The Pituchei Arbaat HaMinim (p. 266-7) discusses black dots that are caused by bug sprays that farmers use. He suggests two reasons to be lenient. First, he argues (based on the Terumat Hadeshen responsa 99) that since these black dots are part of the normal appearance of the etrog, they do not present a problem. Furthermore, the black dots are external to the etrog. Nonetheless, he concludes that one should be strict unless the dot can be removed. Similarly, Rav Dovid Miller (“Hilchot Arba Minim”) and Halachos of the Four Species (p. 22) say that a black dot on the upper part of the etrog invalidates it.
* Rabbi Zvi Sobolovsky ([http://www.yutorah.org/lectures/lecture.cfm/776494/Rabbi_Zvi_Sobolofsky/The_Laws_of_the_Daled_Minim The Laws of the Daled Minim]. min 4-5), however, explained that most of the etrogim we have do not have any issue with discoloration; the little black dots are just specks of dirt. Similarly, Rabbi Eliakim Koenigsberg ([http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 32-3) quotes the Chaim Ubracha (p. 33 note 87), who says that black dots invalidate the etrog only if they develop because of rotting, which is not usually the case. Mishna Brurah (648:46) writes that a discoloration disqualifies an etrog only if it is noticeable upon a normal glance without staring at it carefully. </ref>
# One can inspect a Etrog with one's eyes and doesn't need to use a microscope or magnifying lens.<ref>Chazon Ovadia p. 270. He proves it from the Aruch Hashulchan 84:36, Tiferet Yisrael Avoda Zara Boaz 2:6:3, and Shoel Vnishal YD 5:64 who say that it isn't necessary to use a magnifying glass for kashrut. He also cites that Rav Shlomo Zalman in Shalmei Moed p. 134 agrees that for an etrog you don't need a magnifying glass to check if it is punctured.</ref>
# An etrog that is completely green is invalid. If, however, if it started to become yellow, it is valid.<ref> The Mishna (34b) cites Rabbi Yehuda’s view that an etrog that is as green as grass is invalid. The Rosh (3:21) cites Tosfot’s assertion that an etrog that is green but will turn yellow over time is valid, since it must be a complete fruit in order for it to turn yellow. Shulchan Aruch (648:21) codifies this view. Mishna Brurah (648:65) writes that the Achronim decided that one should not rely on the fact that the etrog might potentially turn yellow later on unless it has begun to start doing so. Chazon Ovadia (p. 256) agrees. Rabbi Hershel Schachter (“The Halachos of the Daled Minim,” min. 33-5) cited the Mishkenot Yaakov’s opinion that the etrog is invalid even if it started to yellow.</ref> Light green is kosher for an etrog.<ref>Mishna Brurah 648:64, Kaf Hachaim 648:122, Otzar Halachot 648:52, Rabbi Ido Elba (v. 71 p. 120). Kaf Hachaim writes that if it is a little bit lighter than grass green it is valid. Oz Bhadar 5:7 writes that seemingly if the whole etrog is grass green but one part is light green it is valid since it will eventually turn yellow like other etrogim. However, Rabbi Eytan Wexler (Otzar Hayirchon v. 70 pp. 246-259) argues that light green is pasul. Rabbi Ido Elba (v. 71 p. 84) defends the position that light green is valid. He quotes there Rabbi Chagi Kirshenbaum (expert etrog seller) who said that all etrogim will turn yellow unless it was dark green that is close to the color black, in which case it won't turn yellow, at least partially. </ref> If an etrog has blotches of dark green that encompass majority of the etrog many poskim hold that it is invalid.<ref>Mishkenot Yakov 156 based on Ritva 35b and Ran Sukkah 17b. Rabbi Alba (Yirchon Haotzar v. 71 p. 100) quotes the Sadeh Lderech (6:5 inyan etrog) as also holding that green is a pasul of hadar. Chazon Ish 148:3 tries to dispute the Mishkenot Yakov but at the end accepts that the Ritva and Ran could be a proof to the Mishkenot Yakov. Possibly a difference between the two is that according to Mishkenot Yakov a spot of dark green on the chotam is invalid, but according to Chazon Ish seemingly this isn't an issue.</ref> It is possible to turn most etrogim to yellow by leaving them with apples but care should be taken when doing this.<ref>It is possible to ripen most etrogim to make them turn yellow. Rabbi Elba (Otzar Yirchon v. 71 p. 108) quotes Moadim Uzmanim and Rabbi Mordechai Eliyahu as advising not to put the etrogim in with the apples until 4 days after it was picked, leave the etrog in a closed container with the apples for no more than 24 hours, and the apples shouldn't be left next to the stem of the etrog. </ref>
# See note for a list of other ideal qualities. Besides for the qualities that Chazal specified, the niceness of an etrog includes its subjective beauty.<ref> Bumpy: Rama (Responsa 126) writes that the differences between a grafted etrog and a real etrog include: 1)A real one is bumpy, while a grafted one is smooth. 2)A real one has an indented oketz, while a grafted one has an oketz that protrudes. 3)A real one has a thick peel with very little juice, while a grafted one has a thin peel and a lot of juice. The Tiferet Yisrael (Mishnayot Sukka 3:6) says that a person ideally should look for an etrog that is very bumpy and has an indented oketz. Nitei Gavriel (p. 140) as well as [[Kashrut]] Arbaat Haminim (p. 8) codify this view.
* Ball-like: The Gemara (36a) says that an etrog that is round like a ball is invalid. This is quoted by Tur and Shulchan Aruch (648:18). Mishna Brurah (648:59) explains that a round etrog is invalid since it is not a normal shape of an etrog. Beiur Halacha (648:18) elaborates that it is not necessary to be stringent for the opinion of Tosfot that a cylindrical etrog is invalid, since most authorities disagree. Kaf Hachaim (648:113), however, says that ideally, one should accommodate this view of Tosfot. Chazon Ovadia p. 279 cites the Mata Yerushalayim who permits a ball-like etrog if it has a pitom and oketz and disagrees because the poskim didn't mention this distinction. Interestingly, the Radvaz (1423, 5:50) writes that the Rambam doesn't quote the halacha of a ball-like etrog since it doesn't occur naturally. If it was crafted with a shaped bottle it is invalid in any event.
* Tower-like: Tiferet Yisrael (Yachin [[Sukkah]] 3:6) writes that ideally, the etrog should be like a tower, meaning thick at the bottom and thin on top. Nitei Gavriel (p. 140) and Arbaat Haminim Lamedharim (p. 252) agree.
* Symmetrical: Tiferet Yisrael (Yachin Sukkah 3:6) writes that ideally, the pitom should be lined up with the oketz. [[Kashrut]] Arbaat Haminim (p. 8) agrees. Arbaat Haminim Lamehadrin (p. 177) cites Rav Nissim Karelitz, who says that this criterion is met if the pitom and oketz are approximately lined up. Chazon Ovadia p. 279 cites the Ramban's comments to the Raavad's Hilchot Lulav that the invalidation of a bent lulav doesn't apply to a etrog; therefore, a bent etrog is valid.
* Aesthetic beauty: Chazon Ovadia (p. 278) quotes the Maamar Mordechai, who asserts that besides for the properties that Chazal specified, the beauty of an etrog depends on the subjective view of the individual. Accordingly, Rabbi Mordechai Willig (quoted by Rabbi Eliakim Koenigsberg [http://www.yutorah.org/lectures/lecture.cfm/782108/Rabbi_Eliakim_Koenigsberg/A_Practical_Guide_to_Purchasing_Daled_Minim “A Practical Guide to Purchasing Daled Minim”] min. 44-6) would ask his wife to pick the nicest-looking etrog from amongst the valid etrogim.</ref>
===Placing the Etrog in Wool===
# Some hold that it is permitted to place an etrog on top of a tallit even if they will make the tallit smell nice if one doesn’t intend for that result, while others hold it is forbidden. However, putting the etrog back into the wool it was in before hand is permitted since that wool already smelled nice.<ref>The Maharil (Etrog no. 15) held that it is forbidden to place an etrog on top of a clothing on Yom Tov since it will create a nice smell in the clothing which is molid. He explained though that it is permitted to put the etrog back into a cloth or wool that it was sitting in before Yom Tov since it already smelled nice beforehand. The Magen Avraham 511:11, Mishna Brurah 511:26, and Aruch Hashulchan 511:12 quote the second halacha. The Maharshal (Yam Shel Shlomo Beitzah 2:34) argues that there's no prohibition of molid in clothing if one's intention isn't to create the smell. A pesik reisha is only forbidden for a melacha but not for molid. The Ginat Veradim OC 3:16 agrees. Yabia Omer 4:34:30 quotes many who are lenient and Yalkut Yosef (Shabbat v. 3, Molid no. 3) holds that way. However, the Magen Avraham 658:2 agrees with the Maharil that it is forbidden if it is unintentional. Mishna Brurah 658:7 agrees with the Magen Avraham unless it is an extenuating circumstance.</ref>

==Grafted Etrog==
# A grafted Etrog is pasul whether it was grafted with lemon, promerance, or any other fruit. <Ref>The overwhelming consensus of Achronim hold that a grafted Etrog is unfit all days of [[Sukkot]] and one may not make a Bracha on it. These Achronim include Magen Avraham 648:23, Taz 648:3, S”A HaRav 648:31, Mishna Brurah 648:65, Chazon Ovadyah [[Sukkot]] (pg 223).</ref>
# The signs given by the Achronim to distinguish a grafted etrog from a real one are not to be relied upon nowadays when it’s possible to graft an etrog and make it look very much like an etrog. <Ref> The Sh”t Rama 126 brings 3 signs that distinguish a real etrog from a grafted one: 1) The real etrog have many small bumps while grafted ones are smooth, 2)the real etrog has a stem (o’ketz; opposite the pitom) that’s indented, while grafted ones have stems that protrude from the fruit, and 3) the peel of an etrog is very thick and the fleshy-fruit part is small and dry, while grafted ones have a thin peel with a large and juicy flesh part. However, the Sh”t Chatom Sofer 207 questions the reliability of the signs. So writes the Sh”t Shenot Chaim 270, Mishna Brurah 648:65, Chazon Ovadyah [[Sukkot]] (pg 223). Nonetheless, Mishna Brurah 648:65 writes that one may rely on the signs for using the etrog on the second day. </ref>
# Rather one should not buy an Etrog except from a trustworthy seller and can testify that the Etrog isn’t grafted. <Ref>Mishna Brurah 648:65, Chazon Ovadyah [[Sukkot]] (pg 223) </ref>
# Even if the Etrog is only in doubt one may not make a Bracha on the Etrog. <Ref> Chazon Ovadyah [[Sukkot]] (pg 228-232), Sh”t Mishneh Halachot 6:117 </ref>
# If one has an etrog that’s safek if it’s grafted and an etrog that’s not as hadar (“beautiful”), one should make the Bracha on the true etrog first and after shaking the minim with it, one should take the one that’s a safek grafted. <Ref> The Achronim quote the story of when the Grach (Rav Chaim Soloveitchik) had an etrog that was safek grafted and one that’s surely non-grated but not as hadar. The made the Bracha on the safek grafted one so that he could fulfill his mitzvah with the more hadar etrog, rather than use the true etrog and once he fulfills the mitzvah he would no longer be able to fulfill the mitzvah of hadar. However, the Mikrei Kodesh ([[Sukkot]] 2:9) and Chazon Ovadyah [[Sukkot]] (pg 244) argue that shaking the safek kasher one first would be a safek [[hefsek]] between the bracha and shaking on the true etrog and so one should take the true etrog first. </ref>
===From Israel, Morocco, and Chazon Ish===
#Many say that the etrogim from Eretz Yisrael have a good mesorah.<ref>Avnei Nezer CM 415 the Etrogim from Eretz Yisrael are the best because there were religious Jews living there the entire time of the exile, but because they’re difficult to get, we use Korfu. Taharat Haetrogim p. 298 cites this.</ref> However, some claim that the etrogim from Eretz Yisrael have no mesora since religious Jews didn’t live there for many years before and after the Ramban.<ref> Taharat Haetrogim p. 299 quoting Sod Yesharim p. 356, Horat Heter p. 5. He also cites a testimony from R’ Yakov of Karaz that the minhag Yerushalayim was to use Korfu etrogim.</ref> However, others uphold the mesora of the etrogim from Israel.<ref>Taharat Haetrogim p. 300 quoting Rav Meir Auerbach author of Imrei Binah (Nefesh Chaya OC 4). He also cites Rav Chaim Nissim Abulafia supporting those etrogim. </ref>
#Moroccan etrogim have a long tradition of being authentic.<ref>Rav Meir Mazuz (in a letter printed in Pri Etz Hadar), Hegid Mordchai 13, Yishrei Lev, Simchat Kohen 1:13-14 cited by Taharat Haetrogim p. 342. Among Ashkenazim those who supported the Moroccan etrogim include: Rav Shlomo Kluger (Yalkut Pri etz Hadar p. 34) and Rav Yakov Etlinger (Tochacha Megula and Bikurei Yakov end of 648) cited by Taharat Haetrogim p. 344 where he disapproved of the Korfu etrogim in favor of the Moroccan etrogim. Aruch Hashulchan 648:28 writes that we can’t rely on the simanim since some of the Korfu etrogim have the simanim and many hold that they are grafted by those from Israel and Morocco don’t all have simanim. Brisker Rav (cited by Taharat Haetrogim p. 349) tried to get Moroccan etrogim. The Satmer Rav (cited by Tahraat Haetrogim p. 350) supported Moroccan etrogim. </ref>
#Chazon Ish etrogim are from trees of Shechem. Rev Chaim Braverman with the support of Rav Yehoshua Leib Diskin authenticated the trees in Shechem as authentic etrog trees. Years later the Chazon Ish went to Shechem and picked one that he felt looked authentic. Afterwards he distributed the seeds and one successfully grew in the yard of Rav Michel Yehuda Lefkowitz.<ref>[https://mishpacha.com/the-one-true-esrog/ Mishpacha Magazine]</ref>

==A Dry Etrog==
# An Etrog which is so dry that it doesn't have any moisture is invalid. <Ref>S”A 648:1 writes that a dry Etrog which has no moisture is invalid.</ref>
# It is possible to check if an Etrog is invalid by piercing it with a needle with a string attached and if there's moisture on the string the Etrog is not considered dry. In order that this procedure not make the Etrog invalid because of a hole, one should pierce the thick part of the Etrog without piercing the Etrog completely through and through, others suggest that one should pierce it along the length of the Etrog.<ref> The S”A 648:1 writes that one could check whether an Etrog is considered dry by piercing it with a needle that has a string attached and if the string comes out moist the Etrog is considered moist. The Mishna Brurah 648:3 quotes a dispute regarding how to do this procedure without invalidating the Etrog by having a hole in it. Some say that one should make a hole in the thick part of the Etrog so that its not a hole through and through. Others say that one should make a hole along the length of the Etrog, along the Uketz-Chotam axis. </ref>
# An Etrog from the previous [[Sukkot]] is considered a dry Etrog which is invalid. Some say, however, that if an Etrog from a previous year was left closed in a moist and cool area it is possible to be moist and valid for the mitzvah.<ref> The Rama 648:1 writes that an Etrog from a previous Etrog is invalid as an dry Etrog. Mishna Brurah (Shaar HaTziyun 648:8) quotes the Raavad who holds that there's no time limit for an Etrog, rather it all depends on the moisture of the Etrog. He quotes the Bikkurei Yacov who saw an Etrog from a previous year which was moist since it was kept in a closed, moist, and cool place.</ref>
==A Punctured Etrog==
[[Image:EtrogCrosssection.png|250px|right]]
# A hole of any size invalidates the etrog. Many poskim hold that it is not an issue if only a piece of the outermost peel is removed, while some say that it is acceptable even if a piece of the thin yellow peel is removed.<ref> The Mishna (34b), according to Rashi, states that an etrog that is punctured and lacking even a little bit is invalid. If, however, it is punctured but not lacking, it remains valid. The Gemara (36a) limits the leniency of the Mishna to where the hole does not penetrate all the way through the etrog and the hole is not the size of an issar coin. The Rosh (3:18) agrees with Rashi. Rabbeinu Chananeil, though, maintains that the Gemara’s limitation was regarding the stringency of the Mishna. Thus, in his view, the Gemara means that an etrog that is punctured and lacking is invalid only if the hole goes all the way through or is at least the size of an issar coin.
* The Rambam (8:7, as understood by the Beit Yosef 648:2) explains the Mishna as meaning if an etrog is punctured or lacking it is invalid, unlike Rashi. For all practical purposes, though, the Rambam agrees with Rashi, because he explains the Gemara as referring to the first case, like Rabbeinu Chananeil, thus limiting the stringency of the Mishna to where the hole goes all the way through or is the size of an issar coin. Though the Rif (17b) is not clear, the Beit Yosef suggests that he agrees with the Rambam.
* The Gemara (35b), according to the explanation of the Rabbeinu Chananeil and Rosh (3:17), establishes that an etrog that is peeled in its majority is invalid, while an etrog that has only a minority peeled is valid. The Ran (17a s.v. Niklaf) explains that the Gemara is discussing a case where the outermost peel (which is thin like frost) is removed. If, however, the thin yellow peel is removed, the etrog would be invalid, as it is an etrog that is lacking. The Rambam (8:7, as understood by the Bach) agrees that it is valid only if none of the thin yellow peel was removed. The Rashba (Responsa 1:58), however, says that it is invalid only if part of the thick white section is removed (see the Machon Yerushalayim edition of the Tur 648 note 13). Chazon Ovadia p. 269 adopts the Rashba's view.
* The Bach concludes that the view of the Ran should be normative. Shaar Hatziyun (648:27) elaborates upon the Bach (see also Beiur Halacha 645:2). The Chazon Ish (147:1), however, claims that there never was a dispute and everyone really subscribes to the view of the Rashba. See Mishna Brurah (648:26), who discusses the status of an etrog if the area where the outermost peel was removed became discolored.
* The Terumat Hadeshen (Responsa 99) writes that if a hole was made while the etrog was growing but the flesh and peel subsequently grew over it, it is valid. Rama (648:2) agrees. Chazon Ovadia p. 269 cites the Rashash Sukkah 36a who permits a hole that isn't noticeable.</ref>
# An Etrog which is punctured through and through is invalid. Some say that it is valid as long as no part of the flesh of the Etrog is lacking. Only in extenuating circumstances may one rely on the second opinion.<ref>S”A 648:2 writes that an Etrog which is punctured completely is invalid, however, some say that it is valid as long as it isn't lacking. Mishna Brurah 648:9 writes that we hold like the second opinion in extenuating circumstances. </ref>
# An Etrog which is punctured up until the inner chamber where the seeds are but doesn't go through completely, some say it is invalid and others argue.<ref>S”A 648:3. Mishna Brurah 648:23 writes that one should be strict not to use an Etrog which is punctured up until the inner chamber, unless it isn't possible to find another Etrog, in which case one may be lenient especially if the Etrog isn't lacking.</ref>
# If any of the flesh of the Etrog is lacking, it is invalid. Others, however, say that an Etrog which is lacking is only invalid if it is punctured completely and is lacking, or it is lacking at least the area of an Isur (a coin at the time of the gemara). In extenuating circumstances one may rely upon the second opinion.<ref>Shulchan Aruch O.C. 648:2. The Rama rules that in extenuating circumstances one may rely upon the second opinion. </ref> If the outermost peel, which acts like a thin ice-frosting on the Etrog, is lacking the Etrog is still valid.<ref>Beiur Halacha 648:2 s.v. VeIm, Chazon Ovadia p. 269 </ref>
# If the flesh of the Etrog deteriorated but the inner chamber in which the seeds are is intact, the Etrog is valid.<ref>Shulchan Aruch O.C. 648:4</ref>

==Etrog without Pitom==
# An etrog whose pitom falls off is not valid to be used for the mitzva of daled minim, see footnote.<ref> Mishna [[Sukkah]] 34b. For the following discussion see [http://en.wikipedia.org/wiki/File:Etrog_diagram.jpg Diagram of Etrog].

* Rashi quotes Ri Bar Yakar who holds that if the pitom on top of the etrog falls off it is invalid. However, the Rabbi Yitzchak Halevi argued that this is valid and the Mishna was discussing if the stem on the bottom of the etrog fell off.

* Rabbenu Tam also holds that if the pitom fell off it is invalid. However, Ramban (Hilchot Lulav) argues that if the pitom falls off it is valid and pitom in the Mishna is describing the bottom of the etrog.

* Rav Hai Goan (Otzar Hageonim Teshuvot Sukka 34b), Rabbenu Chananel (35b-36a), Rif (17b), Rambam (Hilchot Lulav 8:7), and Rosh (Sukka 3:16) hold that if the pitom falls off it is invalid. The halacha is that if the pitom falls off it is invalid as codified by Shulchan Aruch and Rama O.C. 648:7.

Shulchan Aruch Orach Chaim 648:7 rules like the Rabbeinu Tam Tosafot [[Sukkah]] 35a and Rambam Hilchot [[Lulav]] 8:7 that as long as the dad is intact, the etrog is still valid. However, the Rif [[Sukkah]] 17b according to the Ran (ibid. s.v. "Gemara") says that if the shoshanta falls off, the etrog is invalid. Rama 638:7 says that one should preferably be stringent and follow the opinion of the Rif, that if the shoshanta falls off the etrog is invalid. However, Mishna Brurah 648:31 explains that the Rama only refers to a case where one has a choice of purchasing two equivalent etrogim, but one has a broken shoshanta but if the etrog with the broken shoshanta is a nicer etrog, one should purchase that one. The Levush 648:8 disagrees and says that the etrog is invalidated if any part of the dad breaks off. Mishna Brurah 648:30 quotes the opinions of Taz 648:11 that the etrog is invalidated only if the entire dad is broken off and the Magen Avraham 648:9 that if any part of the dad remains protruding from the etrog it is still valid, but does not rule conclusively on the matter. Rashi [[Sukkah]] 35b "Nitla" quotes an opinion that the pitom refers to the bottom of the etrog and therefore if what we usually call the oketz falls off the etrog would be invalid. </ref>
## If just the shoshanta fell off it is valid and a bracha may be recited upon such an etrog.<ref>Shulchan Aruch and Rama 648:7, Levush 648:8, Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Aruch Hashulchan 648:24, Biur Halacha 648:7 s.v. miyhu. Ran 17b understands that Rif would invalidate an etrog even if just the shoshanta fell off, however, Bet Yosef argues with the Ran and holds that it is valid if just the shoshanta fell off. Accordingly, the Rif is inline with the opinion of Rambam 8:7 that it is only invalid if the stem together with the shoshanta falls off, as the Maggid Mishna writes. Biur Halacha notes that according to the Rabbenu Chananel 35b who indicates like the view of Rambam, is a proof that Bet Yosef is correct in understanding the Rif, since Rif is often like the opinion of Rabbenu Chananel. </ref> If possible a person should get an etrog with a shoshanta intact.<ref>Rama 648:7. Taz 648:12 writes that if a person has a choice between an etrog with a shoshanta and isn't so mehudar (beautiful) or one without a shoshanta but is mehudar, he should pick the more mehudar one. Shulchan Aruch Harav 648:17, Aruch Hashulchan 648:26, and Mishna Brurah 648:31 agree.</ref>
## If part of the stem of the shoshanta fell off, it is valid according to most poskim,<ref>Magen Avraham 648:9, Taz 648:11, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref> but some poskim are strict and invalidate such an etrog.<ref>Bet Yosef 648:7 s.v. ktav, Levush 648:8</ref>
## If the stem completely fell off to the point that it is flush with the skin of the etrog it is kosher according to some poskim,<ref>Taz 648:11 and Mishna Brurah 648:29</ref> while others hold it is invalid.<ref>Bet Yosef (648:7 s.v. ktav), Levush 648:8, Magen Avraham 648:9, Shulchan Aruch Harav 648:17</ref>
## If the stem fell off and left a hole in the etrog, so that there is a cavity in the skin of the etrog on top, it is invalid.<ref>Taz 648:11, Magen Avraham 648:9, Shulchan Aruch Harav 648:17, Mishna Brurah 648:29</ref>
# If an etrog grew without a pitom it is completely kosher.<ref> Rosh [[Sukkah]] 3:16, Rabbenu Yerucham (Toldot Adam Vchavah 8:3), Ramban (Hilchot Lulav), Orchot Chaim, Raavad, Ritva, Rama OC 648:7, Mabit 3:49, Radvaz 4:1182, Shulchan Aruch Harav 648:17, Mishna Brurah 648:32. Mishna Brurah 648:32 explains that since it grew without the pitom, it isn't in the category of lacking hadar or incomplete. </ref>
## Some poskim hold that this only applies if the etrog without a pitom completely and from the very beginning never had one, but if it had one and it fell off while it was growing it is invalid.<ref>Rabbi Meir Brandsdorfer ([https://www.hebrewbooks.org/pdfpager.aspx?req=21532&pgnum=69 Kaneh Bosem 2:28])</ref> However, most poskim disagree and hold that this is too is valid since that's the natural way for it to grow and fall off in the process of growing.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 191, 10:18), Shevet Halevi 1:177, Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148). Rav Auerbach holds that this is completely valid and has no questions about it at all. However, Shevet Halevi is hesitant and only writes that it is valid in order to justify the minhag of those who buy such etrogim. </ref>
## Practically, today the etrogim we have without a pitom (pitom-less etrogim) are ones that had a pitom while it was small and fell off while it was growing and none actually grow without any pitom at all.<ref>Dr. Shomron ([https://en.toraland.org.il/beit-midrash/articles/around-the-jewish-year/sukkot/sukkot-the-etrogs-pitom/ Machon Torat Haaretz])</ref>
# Nonetheless, all poskim agree that ideally a person should not buy an etrog with no pitom.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Moadim v. 1 p. 192 fnt 70), Rav Chaim Kanievsky (Arba Haminim Khilchatam p. 148) in the name of the Chazon Ish</ref>
# According to some poskim, this invalidation only applies for the first day of [[sukkot|Sukkot]] since that is the only time that the mitzvah is from the Torah.<ref> Rama 649:5. Tosafot [[Sukkah]] 29b "Bainan" writes that an incomplete etrog is valid from the second day onward but an etrog which lacks hadar is invalid throughout [[Sukkot]]. Rambam Hilchot [[Lulav]] 8:9 disagrees saying that an etrog that lacks even hadar is valid from the second day onward. Shulchan Aruch Orach Chaim 649:5 rules like the Rambam but the Rama there rules like Tosafot. Therefore, according to Shulchan Aruch an etrog which lost its pitom is kosher after the first day. However, according to the Rama it would be a problem if it's a problem of hadar. Rabbeinu Yerucham Sefer Adam 8:3 says that an etrog whose pitom broke is similar to an incomplete etrog and is valid starting on the second day. However, Rav Avraham of Prague cited in Darkei Moshe 649:5 says that an etrog whose pitom broke lacks hadar and is therefore invalid throughout [[Sukkot]]. Levush 648:8 also writes that it is invalid because of hadar. Rama rules like Rabbeinu Yerucham, and therefore according to him it would be mutar to use an etrog with a broken pitom after the first day. However, the Magen Avraham 649:17 rules like the Rav Avraham of Prague since the [[Maggid]] Mishneh Hilchot [[Lulav]] 8:7 rules that way and therefore an etrog with a broken pitom would be invalid even after the first day. (Maggid Mishna holds that a stem that falls off of the bottom of the etrog is only invalid because it is lacking, but if the pitom falls off it is invalid because it isn't hadar, beautiful.) Mishna Brurah 649:36 concludes based on the Elia Rabba 649:15 that even if Rav Avraham of Prague and the Magen Avraham are correct, you can rely on the aforementioned Rambam that lacking hadar is still permitted for after the first day, but he adds that one shouldn't recite a beracha on such an etrog unless it's something that would be permitted to recite a beracha on the first day as well. </ref>
==Trumot and Maaserot==
# [[Trumot and Maaserot]] must be taken off for the Etrog be to be used for the mitzvah, otherwise the Etrog is pasul for all seven days of [[Sukkot]].<Ref> Rambam (Hilchot Sukkat 8:9), Kolbo (Siman 72), Eliyah Rabba 649:4, Pri Megadim A”A 649:20, Bikkurei Yacov 649:29, S”A HaRav 649:15, Mishna Brurah 649:45, Natai Gavriel 36:2, Chazon Ovadyah [[Sukkot]] (pg 248) </ref> Therefore, one must be careful in finding a reliable seller.<Ref>Kaf HaChaim 649:41, Natai Gavriel 36:2 </ref>
# If one cut an etrog from a non-Jew’s field in [[Israel]] that etrog should not be used unless one forgot to take off [[Trumot and Maaserot]] and it’s already [[Yom Tov]] (when it’s forbidden to take off trumot and maaserot).<Ref> Chazon Ovadyah (pg 246) </ref>

==Stolen==
# Any of the [[four minim]] that are stolen are unfit all 7 days of [[Sukkot]].<Ref> S”A 649:1, Nitei Gavriel 44:1</ref>
# Any of the [[four minim]] that are borrowed are unfit for the first day of [[Sukkot]]. <Ref> S”A 658:3 </ref>
# One of the [[four minim]] that are borrowed is fit the shakings of [[hallel]] and hoshanot but not the first shaking of the [[lulav]] on the first day of [[Sukkot]]. <Ref> Mikrei Kodesh pg 78, Natai Gavriel 44:3 in name of Rabbi Moshe Soloveitchik. </ref>
# One shouldn’t cut any of the [[four minim]] from the field of a non-Jew (even with his permission) but rather one should allow the non-Jew to cut it himself and give it to you. <Ref>Rama 649:1 based on the Rashba; even though, the Kaf HaChaim 649:21 quotes the Smag and Radvaz who say that nowadays there’s no need to be strict in this matter, nonetheless, the Kaf HaChaim concludes like other achronim that it’s preferable to be strict for the Rashba. </ref> This is only preferable, however, after the fact, the minim are fit for the mitzvah and one may make a Bracha on it. <Ref> Mishna Brurah 649:10, Kaf HaChaim 649:23 quotes the Get Mekushar who says that one shouldn’t make a Bracha in such a case and concludes that one may make a Bracha as times have changed (see there). </ref>

==Eating the Etrog==
#It’s forbidden to eat an Etrog all the days of [[Sukkot]] and if one does take a bite out of the Etrog it’s unfit.<ref> Rama 649:5 </ref>
#In [[Israel]], it's permissible to eat the Etrog on [[Shemini Aseret]], and in Chutz LeAretz (outside [[Israel]]) one may eat it on the ninth day of [[Sukkot]].<ref> Chazon Ovadyah ([[Sukkot]] pg 444) </ref>
# Regarding biting off the Pitom as a segulah for an easy pregnancy, see [[Pregnancy and Labor]].
==Shemita Etrog==
# Some permit taking the Shemita etrogim outside Israel for the mitzvah.<ref>Igrot Moshe OC 5:42 writes that those who take etrogim out of Israel to be used for a mitzvah have what to rely upon since Tosfot holds it is permitted since it isn't meant to be eaten. he adds that if they're doing so because of a heter mechira it isn't necessary to protest. Yalkut Yosef (Mitzvot Hateluyot Baretz v. 1 p. 457 20:16) writes that if it is a heter mechira etrog it can be removed from Israel to be used for a mitzvah. Chazon Ovadia (Sukkot p. 289) agrees. Halichot Shlomo (Moadim v. 1 p. 200 10:30) writes that Rav Shlomo Zalman Auerbach recommended not exporting Shemita etrogim from Israel for the mitzvah.</ref>
# It is permitted to buy and use a Shemita Etrog<ref>Igrot Moshe OC 1:186 and 5:42 explains that a heter mechira etrog is not forbidden to be eaten and so it can be used for the mitzvah. He adds that Rabbenu Tam's opinion that food that was guarded improperly is forbidden to be eaten is a minority view. Tzitz Eliezer 6:39 agrees. He also proves that this was the final opinion of the Chazon Ish (Shemita 10:6, 9:17) as well. Chazon Ovadia p. 285 agrees. However, Mishneh Halachot 12:247 writes that one should only use an otzar bet din etrog and not a heter mechira etrog. If one only has a heter mechira etrog one shouldn't recite a bracha on it. [https://www.yutorah.org/sidebar/lecture.cfm/841575/rabbi-hershel-schachter/hilchos-succah-arba-minim/ Rav Schachter (Hilchos Arba Minim min 60-63)] quotes that the Satmer Rebbe was strict not to use Shemita Etrogim, while Rav Soloveitchik held it was permitted. Rav Avraham Bronshpiegel (Beis Yitzchak 5741 p. 40) quotes that Rav Soloveitchik was lenient even according to Rabbenu Tam since that is only a halacha with respect to Shemita but the etrog doesn't intrinsically become a forbidden food. [https://www.torahmusings.com/2007/09/shemitah-guidelines-for-diaspora-5768/ Torahmusing.com] quotes a number of responsa on the topic in favor of using shemita etrogim for the mitzvah. Or Letzion 4:35:10 advises against using an etrog that was protected in shemita.</ref> together with the other daled minim.<ref>Sukkah 39a, Igrot Moshe OC 5:42. See, however, Halichot Shlomo (Moadim v. 1 p. 199 10:29) who questions this solution.</ref>
# After using an Etrog that grew in Shemita, some say that it is best to return the etrogim to Israel or eat them before the time of the Biur.<ref>Mishneh Halachot 12:247 writes that after yom tov he says that one should try to return it to Israel if possible, otherwise it should be eaten before the time of biur. Nitai Gavriel (Daled Minim p. 296 62:6) quotes a few achronim (Rav Wosner, Rav Karelitz) who specifically wrote that the etrogim should be sent back to Israel or eaten in the diaspora before the time of the Biur. Or Letzion 4:35:11 writes that it is proper to return the </ref> Others hold that they can be left to rot wherever they are.<ref>Igrot Moshe OC 5:42 writes that the conclusion of Pesachim 52b is that shemita fruit can have biur anywhere. Minchat Yitzchak 3:92 writes that a shemita etrog shouldn't be actively destroyed until it is certain that the time came for biur, instead it should be left to rot.</ref>

==Sources==
<references/>
[[Category:Holidays]]
[[Category:Sukkot]]