Pesachim 5- 7 בל יראה ובל ימצא and the command of תשביתו

We have referred various times to the debate between Rashi and Tosfos on the first daf regarding the reasons for the requirement to search for chametz the night before Pesach.

Rashi explained that it is to avoid the prohibitions of בל יראה ובל ימצא.

Tosfos, in contrast, argued based on the Gemara (Pesachim 4b and 6b) that seeing as on a biblical level, בטול חמץ  is sufficient to remove it from one’s possession, AND בטול  is compulsory rabbinically, the search is not necessary to avoid these prohibitions and is rather a rabbinic requirement to avoid coming to eat chametz that one has nullified on Pesach.

On Daf 5, the Gemara analyzes the sources and parameters of these two related prohibitions and on Daf 6, it also records a debate amongst Tannaim as to how to fulfill the positive commandment of תשביתו (removing chametz from one’s possession.)

To make some order, let us summarize the various pessukim involved:

שמות פרק יב

(טו) שִׁבְעַ֤ת יָמִים֙ מַצּ֣וֹת תֹּאכֵ֔לוּ אַ֚ךְ בַּיּ֣וֹם הָרִאשׁ֔וֹן תַּשְׁבִּ֥יתוּ שְּׂאֹ֖ר מִבָּתֵּיכֶ֑ם כִּ֣י׀ כָּל־אֹכֵ֣ל חָמֵ֗ץ וְנִכְרְתָ֞ה הַנֶּ֤פֶשׁ הַהִוא֙ מִיִּשְׂרָאֵ֔ל מִיּ֥וֹם הָרִאשֹׁ֖ן עַד־י֥וֹם הַשְּׁבִעִֽי:

“For 7 days, you shall eat matzoth, but on the first day, you shall cease to have any seor (yeast) in your houses, as anyone who eats chametz will have his soul cut off from Israel, from the first day until the seventh day”

Here, we see a positive mitzva to remove all seor/chametz from one’s possession  before Pesach (the Gemara understands the “first day” here to refer to the day before Pesach, from midday and the word “but” to divide the day into two, half permitted to own chametz and half forbidden.

“Seor” refers to chametz that is no longer fit for a dog to eat but has turned into yeast which has the capability of causing other dough to become chametz.

שמות פרק יב

(יט) שִׁבְעַ֣ת יָמִ֔ים שְׂאֹ֕ר לֹ֥א יִמָּצֵ֖א בְּבָתֵּיכֶ֑ם כִּ֣י׀ כָּל־אֹכֵ֣ל מַחְמֶ֗צֶת וְנִכְרְתָ֞ה הַנֶּ֤פֶשׁ הַהִוא֙ מֵעֲדַ֣ת יִשְׂרָאֵ֔ל בַּגֵּ֖ר וּבְאֶזְרַ֥ח הָאָֽרֶץ:

“For seven days, seor may  not be found in your homes, for anyone who eats “that which leavens”, his soul will be cut off from the congregation of Israel, amongst the stranger and citizen of the land.”

Here, we see a prohibition to allow any seor to be found in one’s house over the Pesach period, as well as the severe punishment of כרת  for one who eats seor or chametz on Pesach.

There also seems to be a hint to the Ran’s suggestion (see earlier post on Daf 2) that the reason for this prohibition is indeed to avoid the serious penalty for eating it.

שמות פרק יג

(ז) מַצּוֹת֙ יֵֽאָכֵ֔ל אֵ֖ת שִׁבְעַ֣ת הַיָּמִ֑ים וְלֹֽא־יֵרָאֶ֨ה לְךָ֜ חָמֵ֗ץ וְלֹֽא־יֵרָאֶ֥ה לְךָ֛ שְׂאֹ֖ר בְּכָל־גְּבֻלֶֽךָ:

“Matzoth shall be eaten for these seven days, and no chametz shall be ‘seen for/to you’ and no seor shall be ‘seen for/to you’ in all your borders.”

Here, we see a prohibition against any seor or  chametz “being seen for you” in all one’s borders.

What precisely this means, requires clarification, and based on the simple reading, it could refer to

  1. A prohibition against seeing any chametz
  2. A prohibition against seeing any chametz that belongs to you
  3. A prohibition against having any chametz that is or could be seen by you
  4. A prohibition against having any chametz in one’s possession, the word “יראה”  not referring to literally being seen, but rather to “appearing before one/being present” (as in “ולא יראה פני ריקם” regarding עליה לרגל.)

דברים פרק טז

(ד) וְלֹֽא־יֵרָאֶ֨ה לְךָ֥ שְׂאֹ֛ר בְּכָל־גְּבֻלְךָ֖ שִׁבְעַ֣ת יָמִ֑ים…..

“and there shall not be seen to you any seor in all your borders for 7 days”

This seems to be a repeat (as is common in Sefer Devarim) of the prohibition against seeing seor on Pesach.

Based on the Gemara (Beitza 7b,) most of the Rishonim seem to understand that the prohibition against seeing chametz or seor is one prohibition applicable to both chametz and seor (see for example רמבם סה”מ לאו ר   and סמ”ג עז-עח but see also סמ”ק לד-לה who counts them separately!)

Similarly, the prohibition against owning chametz or seor is also seen as one prohibition.

However, the relationship between the prohibition against seeing chametz/seor (בל יראה)  and the prohibition against owning (בל ימצא) is more subtle.

Although they are counted by the Rishonim as two separate prohibitions (see for example Sefer haMitzvos 200/201) the Gemara understands that they share parameters, and whenever the one applies, the other applies as well.

For example, even if one owns chametz that is hidden from sight, one transgresses BOTH prohibitions, even though one does not see it.

In addition to this “double prohibition,” there is also a positive command of “תשביתו”, removing chametz from one’s possession before Pesach, which one transgresses on failure to do so.

There is so much to go into regarding this “double” prohibition and its related positive commandment and we shall hopefully get a chance to get to understand them a lot more over the coming daf- in the meanwhile, I hope that this brief summary will help clarify some of the basics.

Pesachim 2 Bedikat Chametz and the biblical fence

The opening Mishna of Pesachim introduces the mitzva of בדיקת חמץ  (searching for Chametz) before Pesach.

The mishna tells us that אור לארבעה עשר בודקין את החמץ לאור הנר.

After much debate on this and the next daf, the Gemara concludes that אור לארבעה עשר refers to the evening of the 14’th of Nisan, and that the evening is referred to as אור  (literally light) in order to use לשון נקיה (clean language,) something I hope to discuss in tomorrow’s post.

As such, the Mishna is understood to mean that on the evening BEFORE Pesach starts, we need to search for any chametz with the light of a candle.

The reason for this search is subject to debate amongst the Rishonim.

Rashi explains that it is to avoid the prohibition of בל יראה ובל ימצא (owning chametz on pesach- see Shmos 12/19 and 13/7), and the Ran seems to understand that it is also connected to the positive mitzva of תשביתו (removing chametz from one’s possession- see Shmos 12/16.)

By searching for any remaining chametz in the house and burning it the next day, we make sure to avoid this prohibition (and fulfill the positive mitzva.)

It seems to follow that Rashi considers this to be a חיוב דאורייתא  (biblical requirement) due to the prohibition of owning chametz.

The Tosfos famously take issue with this based on a later sugya (Pesachim 6b) where Rav Yehuda rules in the name of Rav that one who has searched also needs to perform בטול חמץ  (nullify the chametz in his heart.)

Seeing as this is a requirement in any case, and מדאורייתא בבטול בעלמא סגי ליה (on a Torah level, annulment is enough to avoid the prohibition of owning chametz-Pesachim 4b), they dispute what they understand as Rashi’s claim that the search is necessary in order to avoid this prohibition. Indeed, the Gemara itself there states that בדיקת חמץ  is only a rabbinical requirement!

Instead, they explain that this a rabbinic requirement in case one sees chametz on Pesach that he has already annulled and comes to eat it- the prohibition of eating chametz carries the severe penalty of כרת and applies to all real chometz whether one owns it or not.

Whereas the Tosfos clearly saw Rashi as claiming that the search is NECESSARY in order to avoid the prohibition of owning chametz, it is possible to understand him simply as saying that the search is a legitimate and possibly preferable way of avoiding the prohibition- one can do so without it by nullification, but seeing as the search takes place first, in practise it has also removed any concern of this prohibition by the time the nullification comes along.

This is how Rishonim such as the Ran understand Rashi: The Torah requires the end result that we do not own chometz on Pesach, but Chazal determined how we get to that result, and due to the severity of the prohibition and the need to cover all bases, they required us to go through two processes- search and destroy, and nullification.

The Tosfos, on the other end, seem to hold that there was no need for Chazal to institute two methods to remove chometz from one’s possession, and that seeing as they made nullification mandatory, they must have required the “search and destroy” operation for other reasons. )It should be noted though that whereas the requirement to search is recorded in the Mishna, the requirement  to perform בטול is only recorded later in the early Amoraic period  by רב יהודה אמר רב, making this argument seem problematic unless the requirement for בטול  also goes back to the time of the Mishna and Rav was simply recording it, something that requires evidence.)

According to this view, one needs to understand why Chazal were so concerned about us coming to eat chametz that they required us to search for it and destroy it?

After all, there are many other things we are forbidden to eat or even benefit from, and Chazal made no such requirement.

The Tosfos suggest that this is because of the severe penalty prescribed for one who eats חמץ,  but are still faced with the fact that eating certain other foods such as חלב (forbidden fats) is also subject to the same כרת  punishment.

As such, they add another factor to explain this special stringency, namely the fact that chometz is something which people are not used to avoiding, given that it is permitted the rest of the year, and in addition to the severity of the penalty for doing so, this was enough reason for Chazal to set this prohibition apart from others and require search and destroy.

They also suggest that Chazal treated chometz more seriously than other prohibitions because the Torah itself did so- It is the only food subject to a ban of eating and benefitting from which is also subject to a prohibition against owning.

The simplest explanation of this idea is that  the fact that the Torah prohibited even owning chometz shows us that this prohibition is to be taken even more seriously than others- Chazal followed this queue and imposed the obligation to search and destroy in addition to nullifying it.

The Ran (דפי הריף א. ד”ה “ומה” ) is even more explicit and suggests that the reason the Torah itself forbade owning Chometz on Pesach was because people are not used to refraining from eating it the rest of the day, and combined with the severity of eating it on Pesach, the Torah took extra precautions to prevent this.

This idea is rather novel in that it would be a rare example of the Torah creating its own fence to protect another Torah commandment, something usually the mandate of Chazal.

  This is not completely without precedent- the אבות דרבי נתן  (chapter 2) understands that the Torah made a “fence” around the prohibition of forbidden sexual relations such as Niddah by prohibiting  קירבה(coming near) -sexually arousing acts such as hugging and kissing are thus forbidden on a Torah level as a restraint against sexual acts themselves.

Although the Ramban (השגת לספר המצוות לאו שנג), based on the view of רבי פדת (Shabbos 13a) understands this to be an אסמכתא  and the prohibition of “coming near” to be rabbinical in nature, the Rambam (ספר המצוות לאו שנג)  takes this literally and holds that it is a Torah prohibition punishable by lashes.

If we accept the Ran’s reasoning regarding בל יראה ובל ימצא and the Rambam’s regarding קרבה, the common denominator is clear- both eating chometz on Pesach and forbidden sexual relations are extremely serious prohibitions punishing by כרת, both are unusually hard to avoid (chometz because of habit and עריות  because of the power of the libido) and both have “satellite” biblical prohibitions to keep us far away from them!

If the Torah itself singled out these prohibitions by making its own biblical fences around them, and Chazal themselves followed with fences of their own, how careful should we all be to stay as far away as possible from them.

These posts are intended to raise issues and stimulate further research and discussion on contemporary topics related to the daf. They are not intended as psak halacha.