431 - תלא זמן בדיקת החמץ ובו י"א סעיפים

The Alter Rebbe begins by addressing a fundamental question: Why is it necessary to search for chametz at all? He explains that, strictly speaking, a person does not violate the Torah prohibitions of בל יראה ובל ימצא—that chametz shall not be seen or found in your possession—until the night of the fifteenth of Nisan, when Pesach actually begins.

These two prohibitions, בל יראה—it shall not be seen—and בל ימצא—it shall not be found—are both derived from verses in the Torah. If a person owns chametz during Pesach, he transgresses both of these prohibitions, but only from the night of the fifteenth and onward. Up until that point, these specific prohibitions do not apply.

The source for these prohibitions is found in the Torah. The verse states, שבעת ימים שאור לא ימצא בבתיכם—for seven days, leaven shall not be found in your homes. Another verse says, ולא יראה לך שאור בכל גבולך שבעת ימים—leaven shall not be seen by you in all your borders for seven days. Both of these verses emphasize that the prohibition of chametz being seen or found in your possession applies specifically during the seven days of Pesach.

The Alter Rebbe points out that these verses make it clear: the Torah's concern is with your ownership and possession of chametz during the festival itself, not beforehand. The seven days begin with the night of Pesach, and that is when these prohibitions take effect.

However, before the seven days of Pesach begin, if a person keeps chametz in his house, he does not transgress a Torah prohibition of לא תעשה—a negative commandment. In other words, there is no violation of the prohibitions of בל יראה or בל ימצא prior to Pesach, even if chametz remains in one's home.

This means that the Torah does not hold a person liable for simply having chametz in his possession before the festival starts. The actual prohibition only begins with the onset of Pesach itself, at nightfall on the fifteenth of Nisan.

Nevertheless, there is another aspect to consider. Starting from midday on the fourteenth of Nisan, a person is already in violation of a positive commandment—a מצות עשה—if he does not remove chametz from the world. For every moment that he delays in destroying the chametz after this time, he is neglecting this mitzvah.

The Torah instructs us not only to avoid the prohibitions of owning chametz during Pesach, but also to actively remove it beginning from midday on Erev Pesach. This is a continuous obligation: every instant that the chametz remains, the person is failing to fulfill the positive mitzvah of eliminating chametz.

The source for this positive commandment is the verse, שבעת ימים מצות תאכלו, אך ביום הראשון תשביתו שאור מבתיכם—for seven days you shall eat matzos, but on the first day you shall remove leaven from your homes. The Torah juxtaposes the mitzvah to eat matzah with the obligation to eliminate chametz, indicating that the removal must take place before the festival begins.

This verse teaches that the process of preparing for Pesach is not only about refraining from chametz during the seven days, but also about ensuring that all chametz is removed from one's possession beforehand, specifically starting from the day before Pesach.

But how do we know that the "first day" mentioned in the verse refers to the fourteenth of Nisan, and not the first day of Pesach itself? The Alter Rebbe explains that this is a tradition received by oral transmission: יום ראשון זה הוא י"ד בניסן—this "first day" is the fourteenth of Nisan. It is called "first" in relation to the seven days of Pesach, meaning it comes before them.

This tradition clarifies that the Torah's intent is not that chametz should be removed on the first day of Pesach, but rather on the day preceding the festival, so that by the time Pesach begins, there is already no chametz in one's possession.

The meaning of the verse, then, is as follows: שבעת ימים מצות תאכלו—for seven days you shall eat matzah, and on the day that precedes those seven days, תשביתו שאור—you shall remove leaven. The Torah is instructing us to ensure that all chametz is eliminated before Pesach begins, so that the mitzvah of eating matzah can be fulfilled in a home that is already free of chametz.

This structure emphasizes the importance of preparing for Pesach by removing chametz in advance, not merely refraining from it during the festival. The removal is a prerequisite for the proper fulfillment of the mitzvos of Pesach.

The Alter Rebbe brings a proof for this concept from the verse, לא תשחט על חמץ דם זבחי—"Do not slaughter the blood of My offering over chametz." This is found in Shemos, chapter 34, verse 25.

What does this mean? The Torah is telling us that one should not slaughter the Korban Pesach—the Passover sacrifice—while chametz still exists in his possession. In other words, the act of slaughtering the Pesach offering must not coincide with the presence of chametz.

This verse is used as a key source to determine the timing of the mitzvah to remove chametz. The Torah is explicit: the Pesach offering and chametz cannot coexist at the time of the offering.

The Alter Rebbe now clarifies the timing: When is the Korban Pesach slaughtered? It is on the 14th of Nissan, beginning from midday and onward—בי"ד מחצות היום ולמעלה.

From this, we learn that the time to remove chametz—זמן השבתת החמץ—is at the same time as the slaughtering of the Pesach offering. That is, starting from midday on the 14th of Nissan, the mitzvah to eliminate chametz from one's possession takes effect.

This connection is crucial: the Torah links the prohibition of possessing chametz with the time of the Pesach sacrifice, teaching us that from midday and onward, the obligation to destroy chametz is in force.

The Alter Rebbe now asks: What is the nature of this removal—ומה היא השבתה זו שאמרה תורה—that the Torah commands?

In other words, what does the Torah mean when it says to "remove" or "eliminate" chametz? Is it enough to just declare it ownerless, or is something more required?

He answers: The Torah requires that one completely remove and destroy the chametz from the world—שישבית ויבער החמץ מן העולם לגמרי. This means that the chametz must be eliminated to such an extent that no person can derive any benefit from it whatsoever.

It's not enough to simply transfer ownership or make it ownerless; the chametz must be destroyed so thoroughly that it is no longer accessible or usable by anyone. The Alter Rebbe notes that the details of this process—how exactly to destroy the chametz—will be explained later in section 445, but the fundamental requirement is total eradication from the world.

However, if a person wishes to nullify—לבטלו—or declare ownerless—להפקירו—his chametz at this point, this is of no effect.

In other words, once the time for destroying chametz has arrived, simply renouncing ownership or making it hefker (ownerless) does not fulfill the Torah's command. The Torah requires actual destruction, not just a change in legal status.

When is this the case? The Alter Rebbe explains: This applies only after the time when the Torah prohibits eating and benefiting from chametz—לאחר שהגיע זמן איסור אכילתו והנאתו מן התורה. That is, from midday on the 14th of Nissan and onward.

Once this time arrives, the Torah's prohibition is in effect, and at that point, nullifying or declaring the chametz ownerless is no longer effective. The only option is to destroy it completely, as required by the mitzvah of תשביתו—removal.

The Alter Rebbe continues: Anyone who eats or benefits from chametz at this time—meaning from midday of the 14th and onward—transgresses a negative commandment—עובר בלא תעשה.

This means that not only is it forbidden to eat chametz, but even deriving any benefit from it—such as selling it or feeding it to animals—is a violation of a Torah prohibition once this time has arrived.

He brings the source for this prohibition: The Torah states, לא תאכל עליו חמץ—"Do not eat chametz upon it" (Devarim 16:3). The context here is the Korban Pesach.

This verse teaches that it is forbidden to eat chametz in connection with the Pesach offering. The Alter Rebbe will go on to explain that this prohibition applies not only to the time of eating the Pesach at night, but even from the time of its slaughter in the afternoon of the 14th, as established earlier.

The Alter Rebbe clarifies here that the verse is not coming to warn us against eating chametz at the time of eating the Korban Pesach, which is at night, specifically the night of the 15th of Nisan.

In other words, the Torah is not giving us a new prohibition for the Seder night itself, because that is already covered by other verses. The focus is not on the prohibition of eating chametz together with the Pesach offering at the Seder.

He brings proof for this by quoting the verse, ולא יאכל חמץ—and chametz shall not be eaten, from Shemos 13:3. This verse already establishes the prohibition of eating chametz on Pesach itself.

Since the Torah already prohibits eating chametz during the festival, there is no need for an additional warning specifically about eating chametz at the time of eating the Korban Pesach at night.

Rather, the purpose of the verse is to warn us not to eat chametz at the time of shechitas haPesach—the slaughtering of the Pesach offering.

This means that the Torah is telling us that the prohibition of eating chametz begins already from the time when the Korban Pesach is slaughtered, not just when it is eaten at night.

He specifies that this time is מחצות יום י"ד ולמעלה—from midday of the 14th of Nisan and onward.

This is the point when the slaughtering of the Pesach offering would begin, and therefore, from this time, the prohibition of eating chametz already applies.

The Alter Rebbe continues by stating that the Chachamim—the sages—received by tradition that the prohibition of chametz on the 14th is similar to its prohibition during all seven days of Pesach.

In other words, the nature of the prohibition that begins at midday on the 14th is not just a partial restriction, but is comparable in its stringency to the prohibition that applies throughout the festival itself.

Just as during all seven days of Pesach, chametz is prohibited even for benefit—afilu behana'ah—from the Torah, so too, from midday on the 14th, the same level of prohibition applies.

This means that not only is eating chametz forbidden, but even deriving any benefit from it is also prohibited by Torah law during this time.

The proof for this is from the verse ולא יֵאָכֵל—it shall not be eaten. The wording here is significant: it does not simply say "do not eat," but rather "it shall not be eaten," which implies a broader prohibition.

This means that there should not be any permission that could lead to any form of eating, even indirectly, such as through permitted benefit—heter hana'ah. In other words, the Torah is forbidding not just the act of eating, but also any benefit that could ultimately result in eating.

The Alter Rebbe explains further: generally, any benefit—hana'ah—from an item can lead to eating. For example, if you sell chametz and receive money, you might use that money to buy food.

Therefore, the Torah prohibits even benefiting from chametz, because such benefit could eventually bring a person to eat, either directly or indirectly. This is why the prohibition is so comprehensive, extending beyond just eating to any form of benefit.

The Alter Rebbe explains that מחצות יום י"ד ולמעלה—from midday of the 14th of Nisan and onward—chametz becomes prohibited not only to eat, but even to benefit from in any way. This is a crucial point: once that time arrives, the Torah forbids any form of הנאה—benefit—from chametz, whether that means eating it, selling it, or even feeding it to your animals.

This prohibition is not just about consumption; it extends to all forms of enjoyment or use. The Torah draws a clear line at midday on Erev Pesach, and from that moment, chametz is completely off-limits in every sense.

Because a person is forbidden to benefit from chametz after midday, the Alter Rebbe points out that he no longer has any rights to it. In halachic terms, it is as if the chametz is no longer his at all. Ownership, in the Torah's view, is defined by the ability to benefit from something. Once that ability is removed, your connection to the item is essentially severed.

This means that, practically speaking, the chametz is not considered yours anymore. You have no privileges or control over it, since you can't eat it, sell it, or use it in any way. The Torah has stripped away your ownership by prohibiting all benefit.

Therefore, the Alter Rebbe says, once the time of prohibition arrives, you can no longer nullify (לבטלו) or declare it ownerless (להפקירו). These acts only make sense when you still have some ownership to relinquish. But after midday, since the Torah has already removed your rights, you can't give up what you no longer possess.

This is a key halachic principle: bitul and hefker—nullification and making ownerless—are only effective while you still have a legal connection to the chametz. Once that connection is gone, those acts are meaningless.

However, before the time when benefit from chametz becomes prohibited, a person can still nullify it or declare it ownerless. Up until midday on the 14th, you retain full rights over your chametz, so you are able to perform ביטול—nullification—or הפקר—making it ownerless.

This is the window of opportunity the Torah gives: as long as you still have the ability to benefit from your chametz, you can choose to relinquish your ownership, and that act is halachically meaningful.

As a result, the Torah permits a person to keep such chametz in his house for the entire duration of Pesach, provided he has properly nullified or made it ownerless before the prohibition sets in. If you have no ownership over the chametz, there is no Torah prohibition against its presence in your home.

This means that, technically, you could have chametz lying around all Pesach long, as long as it is not yours. The Torah's concern is not with the physical presence of chametz, but with your ownership of it.

The Alter Rebbe clarifies that the Torah prohibition of בל יראה ובל ימצא—"it shall not be seen or found"—applies only to chametz that is yours and which you have not declared ownerless. If you have properly relinquished ownership, you are not in violation of these prohibitions, even if the chametz remains in your home.

This is a fundamental distinction: the Torah is only concerned with your chametz, not that of others or that which is ownerless. The act of הפקר—making it ownerless—removes the prohibition from you.

As it says in the verse, ולא יראה לך—"it shall not be seen to you"—the Torah specifies that you are only prohibited from seeing your own chametz. The Alter Rebbe brings the traditional interpretation: you are not forbidden to see chametz that belongs to others or that is ownerless (של אחרים ושל הפקר).

This is the textual basis for the halacha: the prohibition is on your chametz, not on chametz in general. If it is not yours, you are not in violation, even if it is present in your domain.

However, the sages—חכמים—decreed that bitul (nullification) and hefker (making ownerless) are not effective for chametz, even before the time when benefit becomes prohibited. That is, even though from the Torah's perspective, relinquishing ownership would suffice, the rabbis ruled that this is not enough.

The Chachamim were concerned that people might not truly mean it in their hearts, or might come to eat the chametz by accident. Therefore, they instituted that one must physically search for and remove chametz, not relying solely on nullification or hefker, as will be explained further.

Here the Alter Rebbe explains that, according to the sages, it is not enough to simply nullify or declare your chametz ownerless. Rather, you are required to search for it—to actively look for chametz in all the places where it might be hidden or stored. This includes searching in מחבואות—hiding places, and חורים—holes or crevices, but only in those places where it is common for you to use or store chametz throughout the year. He notes that the details of which places require searching will be explained later in section 433.

After searching, you must remove the chametz from your entire property. This means taking it out from all your boundaries—your home, your domain—so that it is no longer in your possession. And then, you must deal with it according to the proper procedure, which will be discussed in section 445, where the laws of burning chametz are detailed. The point is that the sages instituted a requirement for a thorough, physical removal of chametz, not just a mental or legal relinquishment.

The Alter Rebbe now addresses the reasons why the sages required this process. He writes that there are two main reasons for the rabbinic enactment that we must physically search for and remove chametz, rather than relying solely on nullification or making it ownerless.

The first reason is that הביטול וההפקר—nullification and declaring ownerless—are both dependent on a person's thought and intent. In order for these to be effective, a person must truly and wholeheartedly relinquish ownership of the chametz in his mind and heart. He must completely remove it from his heart, meaning he must genuinely not care about it or desire it at all.

However, the Alter Rebbe points out that not all people are the same in their mindset and sincerity. It's possible that someone will be lenient about this matter and will not truly declare the chametz ownerless with a full heart. He may say the words, but in reality, he hasn't fully let go of it in his mind and heart.

Because of this concern, the sages decreed that ביטול והפקר—nullification and making ownerless—do not suffice at all. Instead, a person must physically remove the chametz from his entire property. Only then is he considered to have properly fulfilled his obligation. The details of how to do this, including burning the chametz, are discussed further in section 445.

The second reason is based on human nature: האדם רגיל בכל השנה בחמץ—a person is accustomed to eating chametz all year long. Because of this regular familiarity, it is very easy to forget the prohibition of chametz on Pesach. If chametz remains in your property during Pesach, you might inadvertently come to eat it, simply out of habit.

Therefore, the sages required that we search for chametz, inspect for it, and remove it from all our property before the time when it becomes prohibited to eat it. This ensures that there is no chametz left in our possession when the prohibition takes effect, and we will not accidentally come to eat it during Pesach.

Here, the Alter Rebbe clarifies that the intention is to remove the chametz before the Torah prohibition of eating it begins, which is from the start of the seventh hour of the day on the 14th of Nisan. This is the time when, according to Torah law, eating chametz becomes forbidden, and so the search and removal must be completed before then.

Here the Alter Rebbe is clarifying the reasoning behind the timing of the search for chametz. He points out that immediately afterwards, in the next section, he writes that ideally, the search should be set for the 14th of Nisan, at the beginning of the sixth hour of the day. This would allow everyone to complete their search by the end of the sixth hour, and then burn the chametz at the start of the seventh hour, as the Torah prescribes.

This timing is particularly relevant to the second reason given earlier: the concern that a person might forget and come to eat the chametz. This concern only applies once the Torah prohibition against eating chametz has begun. However, when the prohibition is only rabbinic, we are not as concerned about this possibility. Therefore, the search must be completed before the beginning of the seventh hour, which is when the Torah prohibition takes effect.

According to the first reason, which is about ensuring that the chametz is truly removed from one's possession, the requirement would be to remove it from one's domain starting from the seventh hour. In summary, the timing of the search is closely tied to these two reasons: the risk of eating chametz, and the need to remove it from one's property at the appropriate time.

This section introduces the discussion of the proper time for the search for chametz. The Alter Rebbe is about to explain the halachic reasoning and practical considerations that determine when the search should take place.

According to the strict letter of the law, the proper time to search for chametz would be on the 14th of Nisan, at the beginning of the sixth hour of the day. The idea is that each person would complete their search by the end of the sixth hour, and then burn the chametz at the start of the seventh hour, as the Torah instructs. This is the ideal way to fulfill the mitzvah, as will be further explained in section 445.

The reason for this timing is that the Torah's command to remove chametz—תשביתו—"you shall remove"—is fulfilled by burning the chametz at midday. By searching and preparing everything in the sixth hour, one is ready to fulfill the mitzvah at the exact time the Torah requires. This approach ensures that the mitzvah is performed in its optimal form, with the search and destruction of chametz aligned with the Torah's schedule.

However, the Alter Rebbe notes a practical problem with this ideal timing. During the day, most people are not at home—they are busy with their work, business, or other activities in the markets and streets. As a result, when the sixth hour arrives, it is very likely that people will forget their obligation to search for chametz.

This concern is not just theoretical. The reality is that people are preoccupied during the daytime, and expecting everyone to interrupt their work in the middle of the day to search for chametz is unrealistic. Therefore, the sages recognized that a different solution was needed to ensure that the mitzvah would be properly observed by everyone.

Because of this, the sages instituted that the time for searching for chametz should be on the night of the 14th of Nisan. At night, everyone is typically at home, making it a much more practical time for the entire household to participate in the search.

This enactment ensures that the mitzvah is not neglected due to the distractions and busyness of the daytime. By setting the search for the evening, the sages made it accessible and manageable for all, so that the obligation would be fulfilled properly.

Yet, even when a person is at home at night, there is still a concern that he might become preoccupied with other activities. He might start eating, drinking, or go to sleep. He might get involved in work, or if he is a Torah scholar, he might begin learning Torah. Any of these activities could cause him to forget about his obligation to search for chametz.

The sages were aware that simply being at home is not enough to guarantee that the search will be done. People can easily get distracted, and the mitzvah could be overlooked if not given priority at the right time.

Therefore, it would have been appropriate for the sages to establish the time for searching for chametz as soon as a person enters his home in the evening, close to sunset. At that moment, he is free from all other occupations and distractions, making it an ideal time to focus on the mitzvah of searching for chametz.

The idea is that immediately upon returning home, before getting involved in anything else, a person should perform the search. This would ensure that the mitzvah is not forgotten or delayed due to other activities.

However, since the search for chametz must be thorough—requiring one to look in all the cracks and crevices—this search can only be done properly with the light of a candle. The nature of the search, חיפוש—searching—demands a focused and effective light source, which is best provided by a candle at night.

Daylight is not sufficient for this task, as it does not illuminate the hidden places as effectively as a candle does. Therefore, the sages established that the search should be done at night, when the candlelight can be used to its fullest advantage, ensuring a proper and complete search for chametz.

The Alter Rebbe brings the verse, בעת ההיא אחפש את ירושלים בנרות—"At that time, I will search Jerusalem with candles." This verse is cited as a source for the practice of searching for chametz with a candle.

He explains that the Torah uses the imagery of searching with a candle to convey the idea of a thorough and careful search. Just as one would use a candle to illuminate every nook and cranny, so too, when searching for chametz, we are meant to be meticulous and diligent, ensuring that no chametz remains in our possession.

From this verse, the sages derived that אור הנר יפה לבדיקת חמץ—the light of a candle is ideal for searching for chametz.

The reason is that a candle produces a focused and directed light, allowing a person to inspect even small crevices and hidden places where chametz might be found. Unlike broader sources of light, a candle enables a more precise and effective search.

The Alter Rebbe points out that הנר מאיר ומבהיק יפה ביום, כי אם בלילה—the candle does not illuminate and shine well during the day, but only at night.

During daylight hours, the ambient light diminishes the effect of the candle, making it difficult to notice small crumbs or pieces of chametz. At night, however, the darkness allows the candle's light to stand out, making it much easier to spot anything that needs to be removed.

Therefore, the sages delayed the time for the search until the moment when the candle's light would be most effective. זמן הבהקת הנר—the time when the candle shines brightly—refers to nightfall, specifically צאת הכוכבים, when the stars come out, though there is still a bit of daylight left.

This timing ensures that the search is done under optimal conditions, allowing the person to fulfill the mitzvah properly by using the candle to its fullest advantage.

The Alter Rebbe now addresses the period between when a person enters his home and the actual time for the search, meaning the interval between coming home and צאת הכוכבים—nightfall.

This is a transitional period: you have arrived home, but it is not yet fully dark, so the search cannot yet begin. The halacha is concerned with what a person should or should not do during this waiting time.

The duration of this interval is approximately half an hour. That is, from the time a person comes home until the time when the stars come out and the search for chametz can begin, there is about a thirty-minute window.

This half-hour is significant because it is a short but potentially distracting period, and the sages instituted specific guidelines to ensure the mitzvah of searching for chametz is not forgotten or delayed.

During this half-hour period, the sages prohibited a person from eating or even from learning Torah, אפילו פרק אחד—even a single chapter, even though he could theoretically finish the chapter before nightfall.

The concern is that once a person becomes involved in eating or learning, he may lose track of time and inadvertently miss the proper time for the search. Therefore, both eating and learning are restricted during this interval to ensure the mitzvah is performed at the correct time.

Nevertheless, there is still a concern that through his involvement in learning, a person might forget his obligation to search for chametz and continue learning beyond the proper time. Alternatively, he might encounter a new question or topic in his studies, which could lead him to become absorbed in his learning and delay the search until after nightfall.

Therefore, the sages were stringent and did not permit even a small amount of learning during this period, to prevent any possibility of missing or postponing the mitzvah of searching for chametz at its designated time.

The Alter Rebbe continues and says that during this half hour before nightfall, not only are you not allowed to eat or begin learning Torah, but you are also prohibited from engaging in any of the activities that are forbidden to begin before Mincha or Ma'ariv, as explained in Simanim 232 and 235. These are activities that might distract a person and cause him to forget to perform the mitzvah at its proper time.

Just as the sages were concerned that a person might become preoccupied and miss the time for prayer, so too here, they were concerned that a person might get involved in something and forget to do the בדיקת חמץ—the search for chametz—at the correct time. Therefore, all such activities are forbidden during this critical half hour window before the obligation begins.

Now, what happens if someone forgot and did not perform the בדיקה—the search—on the night of the fourteenth? If he remembers during the day of the fourteenth, the same restrictions apply: he is still prohibited from engaging in any of those activities until he completes the search.

This means that even though the ideal time for בדיקת חמץ is at night, if one missed it and remembers during the day, he must immediately stop whatever he is doing and search for chametz before doing anything else. The obligation to search takes precedence over all these other activities until it is fulfilled.

The Alter Rebbe adds that even if a person was already involved in one of these activities before the time for בדיקת חמץ arrived—meaning before nightfall—he is still obligated to interrupt his activity immediately when the time comes.

As soon as the time for the search arrives, which is at nightfall, he must stop whatever he is doing, regardless of what it is, and perform the mitzvah of searching for chametz. This applies even if he was in the middle of something permissible, as the mitzvah of בדיקה takes priority at that moment.

This rule applies even if the person was engaged in a permitted activity, such as having started before the half hour prior to nightfall. Even if he was involved in Torah study, which is itself a great mitzvah, he must still interrupt it.

The obligation to stop applies even to Torah learning, which shows how seriously the sages took the mitzvah of בדיקת חמץ. The search must be performed at its designated time, and nothing—even Torah study—should delay it once the time has arrived.

The reason for this is that if a person does not stop and search for chametz immediately at the beginning of the night, even if he does the search later, he is considered to have neglected the enactment of the sages.

The sages specifically instituted that the בדיקה should be done right away at nightfall, when there is still a bit of daylight left. Delaying the search, even if it is eventually performed, is considered a disregard for their decree. Therefore, one must be careful to fulfill the mitzvah at the exact time the sages established.

One might ask: what if a person has not yet recited the Kriyas Shema of the evening? After all, the mitzvah of Shema is a positive commandment from the Torah itself.

This is a valid question, since the obligation to recite Shema at night is a biblical mitzvah, whereas the search for chametz is a rabbinic obligation. Shouldn't the Torah commandment take precedence?

Furthermore, the mitzvah of Kriyas Shema is a regular, ongoing obligation—performed twice every day. There is a general rule that when two mitzvos come into conflict, the one that is more frequent (tadir) takes precedence over the less frequent one.

Given that Shema is both a Torah commandment and a frequent mitzvah, it would seem logical that it should come before the rabbinic mitzvah of searching for chametz.

Nevertheless, the Alter Rebbe rules that the search for chametz must be performed before reciting Shema and before davening. The reason is because בדיקת חמץ is a mitzvah overes—a mitzvah whose time will pass if not done immediately.

Since the opportunity to fulfill the mitzvah is fleeting and cannot be made up if missed, it takes precedence even over the regular and Torah-level mitzvah of Shema. Therefore, one must first search for chametz at the designated time, and only afterwards recite Shema and daven.

The Alter Rebbe explains that if a person does not search for חמץ—chametz immediately at nightfall, when the stars come out, he is considered as one who is transgressing the enactment of the sages. The sages established a specific time for the bedikas chametz—the search for chametz, and that is right at the beginning of the night, as soon as it becomes dark.

This is not merely a recommendation, but an obligation. If one delays and does not perform the search at this time, he is neglecting a rabbinic commandment. The mitzvah of searching for chametz is not just to be done at any point during the night, but specifically at the time set by the sages, which is immediately at tzeis hakochavim—nightfall.

However, when it comes to the Kriyas Shema—the recitation of the Shema at night, even though the optimal way to fulfill the mitzvah is to read it at the very beginning of the night, still, if one delays, he is not considered to have transgressed the enactment of the sages unless he reads it after chatzos—midnight.

The Alter Rebbe clarifies that the sages only considered it a violation if the Shema is recited after midnight, as explained in Siman Reish Lamed Hei. Therefore, there is a window of time from nightfall until midnight in which one can still fulfill the mitzvah in its proper time, and only after midnight does it become a problem.

When does this apply? The Alter Rebbe specifies that this is the case for someone who is accustomed to davening Ma'ariv and reciting the Shema at home throughout the year. For such a person, there is no concern that he will forget to daven or say Shema after searching for chametz, because his regular practice is to pray at home, and he will remember to do so after completing the search.

Therefore, for someone who always davens at home, the proper order is to first perform the bedikas chametz at the designated time, and then afterwards to say Shema and daven Ma'ariv, since there is no risk that he will forget.

But if someone is accustomed to davening with the community—with a minyan—every year before nightfall, and this year he did not daven with them, then the order changes. In this case, the Alter Rebbe instructs that he should recite the Shema and daven Ma'ariv immediately at nightfall, and only afterwards should he perform the search for chametz.

The reason is that since this person is not used to davening at home, if he delays his davening until after the search, he may become preoccupied and forget to daven altogether. Therefore, for someone whose routine is to daven with the community, the priority is to daven first and then search for chametz.

The rationale behind this is that since he is not accustomed to davening Ma'ariv at home all year, there is a concern that through his involvement and effort in searching for chametz, he may forget about Kriyas Shema and davening entirely.

Because the search for chametz can be distracting and time-consuming, and since this is not his usual routine, the sages were concerned that he might neglect his obligation to daven and say Shema if he postpones it until after the search. Therefore, in this scenario, he should daven first.

All of the above applies when it comes to an individual's prayer. However, if there are ten people—i.e., a minyan—who are davening Ma'ariv at the proper time, meaning at nightfall, then the order is different. In this case, they should daven Ma'ariv together immediately at nightfall, and only afterwards should they go home to search for chametz.

The reason is that the mitzvah of tefillas hatzibur—communal prayer—takes precedence, and it is important that the minyan prays together at the proper time. After davening, each person can then return home and perform the bedikas chametz.

The Alter Rebbe explains the reasoning: if everyone were to go home to search for chametz before davening Ma'ariv with the minyan, it would be a great burden to gather them all together again afterwards to daven as a group. As a result, the mitzvah of communal prayer could be completely lost due to the delay caused by the search for chametz.

Therefore, the proper order is for the community to daven Ma'ariv together at nightfall, and only then should each person go home to search for chametz, ensuring that both mitzvos are fulfilled in the best possible way.

The Alter Rebbe explains that if the community prays Ma'ariv with a minyan before the time for בדיקת חמץ—the search for chametz—this does not mean that the mitzvah of searching for chametz will be lost entirely.

Even though the ideal time for בדיקת חמץ is immediately at nightfall, if the congregation gathers to pray first, the mitzvah of searching is not nullified. Rather, it can still be performed afterwards, and one will still fulfill the obligation, albeit not in its most ideal form.

Similarly, in places where there are groups who have a fixed session to study halachos psukos—established rulings of Jewish law—in the synagogue after davening, they should not cancel their learning on this night because of the obligation to search for chametz.

The Alter Rebbe is emphasizing that the regular study of clear halacha, which does not involve deep debate or lengthy analysis, need not be suspended due to בדיקת חמץ. There is still time to fulfill the mitzvah afterwards.

The reason for this is that it is possible to perform the search for chametz later in the night, and the mitzvah will not be lost entirely.

Even if one does not search at the very first moment after nightfall, as long as the search is done later that night, the mitzvah is still fulfilled. Therefore, the regular schedule of learning does not need to be completely set aside for the sake of בדיקת חמץ.

In fact, it would seem that even if the community prays Ma'ariv before nightfall, there is no need to entirely cancel the fixed session of learning because of the mitzvah of searching for chametz at its ideal time.

The reason is that the mitzvah of בדיקת חמץ is not lost completely if it is performed later. The obligation remains and can still be fulfilled, even if not at the earliest possible moment.

There is also no concern that the group will become so engrossed in their learning that they will forget the obligation to search for chametz.

The Alter Rebbe reassures us that, since their learning is scheduled and not of a nature that would cause them to lose track of time, it is unlikely they will neglect the mitzvah.

After all, they are required to return to their homes to sleep.

Since they will inevitably leave the synagogue and go home for the night, there is no fear that they will forget to perform the search for chametz altogether.

It is certain that they will not sleep in the synagogue.

This further ensures that the obligation to search for chametz will not be overlooked, as each person will return home where the mitzvah is to be performed.

When each individual arrives at his home, he will remember the obligation to search for chametz.

The routine of returning home for the night serves as a natural reminder to fulfill the mitzvah of בדיקת חמץ, so there is no need to worry that it will be forgotten due to the fixed study session or communal prayer.

Here the Alter Rebbe clarifies an important distinction regarding Torah study before the time for bedikas chametz—the search for chametz. He says that when people are engaged in learning halacha—Jewish law—without pilpul—deep analytical debate or back-and-forth discussion—then the concern is lessened. In other words, if the group is simply reviewing rulings or straightforward laws, and not getting into complex arguments or intricate analysis, then the risk of forgetting about the obligation to search for chametz is not as great.

The reason is that such learning, being more straightforward and less absorbing, is unlikely to so fully occupy a person's mind that he will forget to perform the mitzvah of bedikas chametz at the proper time. The Alter Rebbe is making a practical distinction: not all Torah study is equally distracting or engrossing, and simple review of halacha does not pose the same risk as more involved study.

However, the Alter Rebbe rules that it is forbidden to engage in pilpul—that is, in-depth, analytical Torah debate—even in the beis haknesses—the synagogue. This applies even if the study is taking place in a communal setting, where one might think there are reminders or safeguards.

The concern is that pilpul—the back-and-forth, creative, and often intense style of learning—can so thoroughly absorb a person's attention that he may lose track of time and forget his obligation to search for chametz. The prohibition is not limited to private study, but applies even in public or communal Torah learning environments.

The Alter Rebbe elaborates on the reason for this restriction. He explains that when a person is drawn into pilpul, he may become so engrossed that his heart and mind are completely preoccupied with the analysis. The worry is that this deep involvement will cause him to forget entirely about the chiyuv bedikah—the obligation to search for chametz—even when he returns home.

In other words, the concern is not just that he will be late, but that the mental absorption in the pilpul could be so great that the mitzvah of bedikas chametz will slip his mind altogether. This is why the restriction is so strict regarding pilpul, even more than regular halacha study.

Nevertheless, the Alter Rebbe provides a practical solution for someone who wishes to continue learning even close to the time of bedikas chametz. If a person is sitting and learning before tzeis hakochavim—nightfall—and he tells a friend who is not learning to remind him when the time for the search arrives, then it is permitted for him to continue learning, even within the half hour before nightfall.

The key point is that by appointing someone else as a shomer—a guard or reminder—he ensures that he will not forget the obligation. The friend who is not preoccupied with learning will remind him to stop and perform the mitzvah at the proper time. This arrangement is effective even if it is already within the critical half-hour window before tzeis hakochavim.

The Alter Rebbe clarifies that the period between a person entering his home and the actual time for bedikas chametz—that is, from when he comes home until tzeis hakochavim—is a time during which it is forbidden to eat or to learn, even a single chapter. This restriction is in place to ensure that one does not become distracted and forget to perform the search for chametz at the proper time.

Even if it seems like a small amount of learning or a brief meal, the concern is that it could lead to missing the mitzvah. Therefore, the prohibition applies even to learning just one perek—chapter—during this interval. The focus must remain on preparing for and performing the bedikas chametz as soon as the time arrives.

The Alter Rebbe brings down the opinions of the poskim—the halachic authorities—who hold that the prohibition to begin learning Torah before בדיקת חמץ—the search for chametz—actually starts even before the official time for the search arrives.

This means that, according to these authorities, one must refrain from starting any Torah study not only at the moment the mitzvah of searching begins, but even somewhat earlier, so as not to become engrossed and miss the proper time for בדיקה.

This is also the opinion of the Taz, who writes explicitly that one should not begin learning even before the time for בדיקת חמץ arrives.

Similarly, this is the view of the Rambam, the Sefer Mitzvos Gadol (Semag), the Magid Mishneh, the Kesef Mishneh, the Lechem Mishneh, the Magen Avraham, and the Pri Chodosh. All these authorities agree that one should not begin learning Torah even before the time for the search has arrived.

The reason is that even before the time for בדיקת חמץ—the search for chametz—begins, it is already forbidden to start learning Torah. The concern is that once a person becomes involved in learning, he may become so absorbed that he will forget to perform the mitzvah of searching for chametz at its proper time.

See also the commentary Elia Zuta for further discussion of this issue.

The Chak Yaakov writes that the opinions of the Rambam and the Semag could also be interpreted to mean that it is not actually forbidden to learn before the time for בדיקת חמץ arrives.

However, he overlooked the words of the Magid Mishneh and the Kesef Mishneh, who do seem to indicate that the prohibition applies even before the time for the search.

Now the Alter Rebbe demonstrates that even those poskim who do not explicitly write that it is forbidden to learn before the time for בדיקת חמץ still, according to those authorities who hold that the search must be performed specifically at the very beginning of the night (and not at any point during the night), the prohibition to learn at the start of the night—when the mitzvah of searching begins—is not just because of a concern that one might get carried away with learning and forget to search. Rather, it is because there is an actual obligation to search at that moment, since that is the designated time for the mitzvah.

Therefore, since the Gemara explains that the reason for the prohibition to learn is lest one become drawn into learning and forget, it must be that, according to these poskim, the Gemara is referring to the period before the time for the search actually arrives. (However, according to those authorities who do not require the search to be done immediately at the start of the night, but allow it to be done later, then when the Gemara says "lest one be drawn in," it refers to the beginning of the night, which is when the time for the search begins. But since, according to them, one can still search later, there is no actual transgression in not searching immediately; the only concern is that one might become absorbed in learning and forget to search altogether.)

Here the Alter Rebbe brings the opinion of several Rishonim, namely the Raavad, the Ran, and Rabbeinu Yerucham. He explains that these authorities hold a particular view regarding the proper time for searching for chametz.

According to them, the time for bedikas chametz—the search for chametz—must be at a point when there is still some daylight left. This is not just a technicality, but a fundamental aspect of their opinion about the mitzvah's timing.

The Alter Rebbe elaborates that these Rishonim derive their view from the language used in the Gemara, specifically the phrase אור לארבעה עשר—the light of the fourteenth. They interpret this to mean that the search for chametz should be conducted while there is still a bit of light, that is, at the very beginning of the night, when some daylight remains.

This is not referring to the full darkness of night, but rather to the transition period when the day is just ending and there is still a trace of light. Their reading of the text is precise, focusing on the word אור—light—to indicate that the mitzvah should be performed at this specific time.

The Alter Rebbe continues by noting that later authorities, such as the Bach and the Magen Avraham, rule in accordance with these earlier opinions. That is, they also hold that there must be some daylight present when performing the search for chametz.

This means that, in their view, the ideal time for bedikas chametz is not in the full darkness of night, but rather when there is still a bit of natural light remaining, aligning with the earlier Rishonim's interpretation.

However, the Alter Rebbe clarifies that according to the Bach and the Magen Avraham, this period of residual daylight is specifically during bein hashmashos—the twilight period, just before the appearance of the stars.

Nevertheless, even according to their view, there is still an obligation to search for chametz at the very beginning of the night. So, while they emphasize the importance of some remaining light, the mitzvah is still tied to the onset of nightfall.

In his Shulchan Aruch, the Alter Rebbe also brings the opinions of the Chayei Adam and the Eliah Rabbah. According to these authorities, the phrase "when there is daylight" refers to the time immediately after tzeis hakochavim—the appearance of the stars.

This means that, in their view, the requirement for some light is fulfilled even after nightfall, as soon as the stars come out, and that is the proper time for bedikas chametz.

The Alter Rebbe now addresses a passage from the Gemara in Pesachim, where Abaye says: האי צורבא מרבנן, לא לפתח בעידניה, באורתא דתליסר דנגהי ארבסר—a Torah scholar should not begin learning at the time when the night of the thirteenth leads into the fourteenth, lest he become engrossed in his studies and miss the mitzvah.

The point here is that even before the actual time for bedikas chametz arrives, one is already prohibited from starting to learn, because he might become so involved that he will miss the mitzvah at its proper time. This is how the Rambam and the Pri Chadash understand it: even before the time for the search, one should not begin learning, out of concern that he will be drawn into his studies and miss the mitzvah at its appointed time.

At this point, the Alter Rebbe clarifies that one should not interpret the Gemara's phrase לא ליפתח בעידניה—not to begin at its time—as referring to the time of tzeis hakochavim, the appearance of the stars.

In other words, the concern is not only about learning at the exact time the mitzvah begins, but even beforehand, because of the risk that one will continue learning and miss the mitzvah altogether.

The Alter Rebbe explains that if a person waits until the actual time for bedikas chametz has arrived, then even if he does not become engrossed in his learning, he is still transgressing by learning at the beginning of the mitzvah's time and pushing off the mitzvah until later.

This is according to the opinion of the Raavad and those who follow him, who hold that bedikas chametz must specifically be performed at the very beginning of its time. Delaying it, even for Torah study, is not permitted, because the mitzvah is to do the search immediately as the time arrives.

The Alter Rebbe begins by clarifying the precise time for performing the Bedikas Chametz—the search for chametz. He states unequivocally that the search is to be done מיד אחר צאת הכוכבים—immediately after nightfall, when the stars come out. This is the straightforward meaning of the Gemara, as well as the explanation of Rashi, the Rambam, the Tur, the Shulchan Aruch, and all the other major halachic authorities.

He further notes that this is also stated explicitly by the Taz, the Pri Chadash, and the Chak Yaakov. In other words, the consensus of the classic poskim is that the mitzvah of searching for chametz begins specifically at nightfall, not before and not later in the night.

The Alter Rebbe points out that this view—that the time for Bedikas Chametz is specifically after nightfall—stands in contrast to the opinions of the Bach and the Magen Avraham. Those authorities held that the search should be done before nightfall, but the Alter Rebbe is making clear that the accepted halacha is not like them.

Now, the Alter Rebbe explains a practical implication of this timing. Because the mitzvah of Bedikas Chametz is specifically at the beginning of the night—right after nightfall, and not just any time during the night—this search takes precedence over the recitation of Krias Shema and the Maariv prayer.

He cites the opinion of the Raavad and those who follow his view, as brought in the Olas Shabbos and the Pri Chadash, that since the time for Shema and Maariv extends throughout the night, but the time for Bedikas Chametz is specifically at the beginning of the night, the search must come first. This is a straightforward halachic principle: when one mitzvah is time-sensitive and the other can be done later, the time-sensitive one takes precedence.

The Alter Rebbe continues by bringing further support from the Rambam, the Sefer Mitzvos Gadol (SMaG), the Mishneh Lamelech, the Kesef Mishneh, and the Lechem Mishneh. All these authorities agree that it is forbidden to begin learning Torah before nightfall, before the time for Bedikas Chametz arrives.

However, before the time for Krias Shema—that is, before nightfall—everyone agrees that it is permitted to learn. The prohibition to start learning only applies once the time for the mitzvah of Bedikas Chametz has arrived, because at that point, one must give priority to the search.

This is as stated at the beginning of the first chapter of Brachos, and as explained in Siman Reish Lamed Hei (235) of Shulchan Aruch. There, the halacha is brought that when the time for a mitzvah arrives, one may not begin activities that will distract from it, such as learning Torah, lest he forget to perform the mitzvah at its proper time.

From all of this, it is clear that Bedikas Chametz takes precedence over the recitation of Krias Shema at night. The search is a mitzvah whose time is specifically at the beginning of the night, and therefore it must be done before engaging in Shema or Maariv.

The Alter Rebbe adds the instruction ודו"ק—"analyze this carefully." He is emphasizing that this halachic order is not arbitrary, but is based on careful reasoning and the weighing of priorities between mitzvos whose time is fixed and those whose time is extended.

Finally, the Alter Rebbe addresses the point raised by the Chak Yaakov, who argued that the more frequent mitzvah—תדיר—should come first. In this context, that would mean giving precedence to Krias Shema, which is recited daily, over Bedikas Chametz, which is only once a year. However, the Alter Rebbe's conclusion is that the time-sensitivity of Bedikas Chametz outweighs the frequency of Shema, and therefore the search comes first.

Here the Alter Rebbe clarifies that this is not the case. In other words, the principle that a more frequent mitzvah takes precedence does not always apply in every situation. There are specific conditions under which this rule is relevant, and he is going to explain those conditions now.

The Alter Rebbe explains that we only say that the more frequent mitzvah—התדיר—should be performed first when both mitzvos are not time-sensitive, meaning neither one is a מצוה עוברת, a mitzvah that will pass if not done immediately. In such a case, the rule is to give precedence to the mitzvah that is performed more regularly.

So, for example, if you have two mitzvos in front of you and neither one is going to be lost if you delay it, then you do the more frequent one first. This is the classic application of the rule of תדיר ושאינו תדיר, תדיר קודם—the frequent comes before the infrequent.

Similarly, if both mitzvos are time-sensitive—meaning both are מצוות עוברות, mitzvos that will be lost if not performed now—then the less frequent mitzvah, the one that is not regular, is pushed aside. In other words, when both mitzvos are urgent, the more frequent one still takes precedence, and the less frequent one is delayed or even missed if necessary.

However, if you have a situation where the less frequent mitzvah is time-sensitive—meaning it is a מצוה עוברת that will be lost if not performed now—and the more frequent mitzvah is not time-sensitive, then it is obvious that you are obligated to fulfill both mitzvos. In this case, you do the urgent, less frequent mitzvah first, and then you do the more frequent one afterwards, since you still have time for it.

The Alter Rebbe emphasizes that the mitzvah of giving precedence to the more frequent mitzvah—מצות הקדמת התדיר—does not override the less frequent mitzvah entirely. In other words, the rule of doing the more regular mitzvah first is not absolute; it does not allow you to neglect or forgo the less frequent mitzvah when it is time-sensitive.

He brings a practical example from the Magen Avraham in Siman Taf-Resh-Pey-Zayin regarding a מת מצוה—a person who has passed away and has no one to bury him. The Magen Avraham writes that even though the mitzvah of burying a מת מצוה takes precedence over all other mitzvos, even those from the Torah, nevertheless, if it is possible to bury him later, we do not completely push aside the reading of the Megillah just for the sake of doing the burial first.

Furthermore, the later authorities did not disagree with the Magen Avraham on this point, except in the specific case of מת מצוה not being considered a non-time-sensitive mitzvah. The reason is that as long as the deceased is left unburied, he is in a state of disgrace, and the principle of גדול כבוד הבריות—the great importance of human dignity—applies here.

Therefore, the only reason the later authorities argue is because, in the case of a מת מצוה, it is not considered a mitzvah that can be delayed, since the deceased is lying in disgrace. The value of human dignity is so great that it overrides other considerations, and that is why the usual rules of precedence do not apply in this case.

The Alter Rebbe explains that if a person does not perform the bedikas chametz—the search for chametz—at the very beginning of the night, then, according to the opinion of the earlier authorities he cites, such a person is considered an avaryan, a violator. In other words, he has transgressed the enactment of the sages by delaying the search beyond the time they established.

This is not just a minor lapse or a technicality. The sages set a specific time for this mitzvah, and failing to do it at that time is seen as disregarding their decree. The term avaryan here is quite strong—it means someone who has actively gone against the rabbinic institution, not just someone who missed an opportunity.

This idea is also brought by the Taz and the Pri Chadash, who both emphasize the seriousness of delaying the search for chametz. They write that one who does not search at the proper time is indeed called an avaryan, a transgressor of the rabbinic enactment.

The Alter Rebbe is showing that this is not just his own opinion, but is rooted in the words of other major halachic authorities. Their view strengthens the point that the timing of the mitzvah is not just a suggestion, but a binding requirement.

The Alter Rebbe notes that he discusses this topic further in a later section. He is signaling that there are additional details and explanations about this law, which he will elaborate on elsewhere in his work.

He further points out that this case is considered a mitzvah overes—a mitzvah whose time is passing. As the Pri Chadash explains, when the opportunity to perform a mitzvah is slipping away, it becomes even more critical to act immediately. Delaying the search for chametz is not just a technical delay; it is missing the proper time for a mitzvah that cannot be made up in the same way later.

One might ask: Didn’t the sages only establish the beginning of the night as the time for bedikas chametz in order to prevent people from becoming lax, as the Raavad writes? In other words, perhaps the main concern was just to ensure people wouldn’t forget or push it off, rather than making it an absolute requirement.

The Alter Rebbe addresses this question, acknowledging that the original reason for the enactment was to avoid negligence. However, even so, the consequences of delaying are still significant, as he will explain.

Nevertheless, the Alter Rebbe says, this situation is comparable to someone who reads the Kriyas Shema—the Shema prayer—after midnight. Such a person is also called an avaryan, a transgressor, even though the main reason for the earlier time is to prevent negligence. The comparison shows that even when a time was set as a safeguard, failing to observe it is still considered a real violation.

And even though this requirement is only a syag—a protective fence, a safeguard instituted by the sages—the obligation to search for chametz at the beginning of the night is still binding. The fact that it is a safeguard does not lessen its importance; one who neglects it is still considered to have transgressed the rabbinic decree.

This paragraph is simply a reference to the Olas Tamid in Siman 235. The teacher does not elaborate on this citation, so there is no further explanation here.

Here, the Alter Rebbe points out that the Gemara itself implies this idea. The Gemara says, וכיתימא זריזין מקדימין כו'—and if you say, 'the zealous act early,' etc. The teacher explains that this phrase is brought as a possible reason for why we do certain mitzvos at the earliest opportunity, suggesting that perhaps the reason for searching for chametz at night is because of the general principle that those who are zealous perform mitzvos as soon as possible.

However, as the teacher notes, this is only an implication in the Gemara, and the Alter Rebbe will soon clarify whether this is the real reason or if there is something unique about Bedikas Chametz that requires it to be done at a set time.

The Alter Rebbe raises a question: If the reason for searching for chametz at night is simply because of the principle of zerizim makdimin lemitzvos—the zealous act early in performing mitzvos—then why did Chazal institute that all of Israel should search for chametz specifically at night, making everyone into 'zealous' people? The teacher explains that this is unusual, because we do not find that for every mitzvah the Sages made a decree that everyone should perform it at the very beginning of its time. For most mitzvos, people can fulfill them at any point within their permitted time frame, and there is no universal enactment to do them immediately.

So the question is, what is unique about Bedikas Chametz that led the Sages to require everyone to do it at the very start of its time, rather than simply encouraging people to be zealous if they wish?

The answer begins here. The teacher explains that for most mitzvos that have a set time—whether that time is established by the Torah or by the Sages—such as tefillah (prayer), which corresponds to the daily offerings, there is a fixed end time for their performance. For example, the deadline for the morning prayer is chatzos—midday, and for the afternoon prayer, it is tzeis hakochavim—nightfall. Because these mitzvos have a clear, established end time, there is no need to set a fixed beginning time for everyone to perform them at once. People can fulfill them at any point within the allotted window, and the Sages did not require that everyone do them at the very start of the period.

The reason for this is that since these mitzvos have a definite deadline—their performance must be completed by a certain time—people are not likely to be negligent. The teacher emphasizes that when there is a clear end time, people know they must finish by then, so there is less concern that they will forget or delay excessively. Therefore, there was no need for the Sages to institute a universal starting time for these mitzvos.

However, Bedikas Chametz is different. The teacher explains that it is not possible to set a fixed end time for the search, because, as will be discussed later in Siman 435, the obligation to check for chametz continues until the end of Pesach. In other words, if a person finds chametz at any point during the festival, he is still required to remove it. There is no single, absolute deadline after which the mitzvah no longer applies.

Therefore, the Sages found it necessary to institute a fixed time for the beginning of the mitzvah of Bedikas Chametz. That is, all of Israel is obligated to begin the search at a specific, known time. Since there is no set end time, the only way to ensure that the mitzvah is performed properly and not neglected is to establish a communal starting point for everyone to begin the search.

And since the mitzvah of Bedikas Chametz does not have its own intrinsic time frame—unlike tefillah or krias shema, which have clear time boundaries—the Sages established a specific time for it. The teacher explains that this is why the Sages set the time for searching for chametz at nightfall on the 14th of Nisan: to ensure that everyone fulfills the mitzvah properly, since otherwise, without a set time, people might delay or forget to do it altogether.

The Alter Rebbe explains here that the reason for setting the time for searching for chametz earlier is based on the principle of זריזין מקדימין למצוות—those who are diligent hasten to fulfill mitzvos. This is the underlying logic for why the search is scheduled at the first possible opportunity, as soon as night falls, rather than delaying it.

He clarifies that this is not just a technical scheduling, but a deliberate choice to encourage promptness in performing mitzvos. The sages wanted to ensure that people would not push off the mitzvah of בדיקת חמץ—searching for chametz—so they established its time at the earliest appropriate moment.

Once the sages established a fixed time for searching for chametz, the Alter Rebbe says, it takes on a new level of obligation. If a person does not search at the beginning of this designated time, he is not merely considered עצל—lazy or negligent. Rather, he is called an עבריין—a transgressor, because he has violated the decree of the sages.

This is a significant distinction: failing to search at the correct time is not just a lack of alacrity, but an actual transgression of rabbinic law. The sages' enactment is binding, and disregarding it is a serious matter.

The same rule and reasoning apply according to the final conclusion of the halacha. In other words, whether we look at the initial rationale or the final established law, the obligation to search for chametz at the set time remains the same.

The Alter Rebbe is emphasizing that this is not just a theoretical or preliminary idea, but the practical, binding halacha. The obligation to search at the appointed time is fully in force, regardless of the reasoning that led to it.

For this reason, if someone began an activity that was permitted before the time to search for chametz arrived, he must still interrupt it when the time comes. The Alter Rebbe brings the ruling of the Pri Chadash, who states that even if a person started something permissible—such as eating, working, or learning—before the time for בדיקת חמץ, he is required to stop as soon as the time for the mitzvah arrives.

This underscores the importance the sages placed on not missing the designated time for searching. Even permitted activities must be paused to fulfill this obligation.

The Alter Rebbe further clarifies that there is no distinction between Torah study and other activities in this regard. Whether a person is engaged in learning, eating, working, or any other pursuit, he must interrupt it to perform the search for chametz at the appointed time.

This means that Torah study, despite its great value, does not override the obligation to search for chametz when the time arrives. All activities are treated equally in this context.

This approach is also the opinion of other major halachic authorities, such as the Bach, the Magen Avraham, and the Olas Shabbos. They all rule that there is no difference between Torah study and other activities when it comes to interrupting for the mitzvah of searching for chametz.

The Alter Rebbe is showing that this is not just his own view, but the consensus among the leading halachic decisors. The obligation to pause for בדיקת חמץ is universal, regardless of what one is doing.

Similarly, the Taz explicitly rules this way, and does not follow the view of the Chak Yaakov who might have suggested otherwise. The Alter Rebbe points out that the Taz is clear that there is no distinction—one must interrupt any activity, including Torah study, for the mitzvah of searching for chametz.

This further reinforces the halachic consensus that the mitzvah of בדיקת חמץ takes precedence at its appointed time over all other pursuits.

According to the Taz's reasoning, it would not have been appropriate to prohibit someone who has a set, limited Torah study session—such as learning a single chapter—from completing it before searching for chametz. This is similar to other activities with a clear endpoint, where the sages did not require one to interrupt in the middle, since he might finish and then search.

However, the Alter Rebbe notes that this is a minority view, and in fact, the opposite is clear from all the later authorities and from the Gemara. The Gemara says, "perhaps he will be drawn after it," meaning that even with a set session, we are concerned he may get carried away and forget to search. Rashi explains that even with a fixed amount, there is a risk of being drawn in and missing the mitzvah.

Furthermore, one cannot argue that this concern applies only to Torah study, because if that were the case, why do the Magid Mishneh and Beis Yosef write that the prohibition of eating before searching is certainly as strict as that of Torah study? This shows that the concern applies equally to all activities, not just learning.

Here the Alter Rebbe addresses an additional point raised by the Chak Yaakov, and how this also answers the question posed by the Baal HaMaor in the first chapter of Shabbos. According to the reasoning of the Chak Yaakov, we would not rule in accordance with his view, because the Rema has already decided otherwise in Siman 106, se'if 3, in his glosses. There, as explained by the Magen Avraham, if one has already begun an activity, he does not need to interrupt it—this is not in line with the Chak Yaakov's opinion, and this is the primary halacha.

The Magen Avraham makes a distinction between before the half-hour mark and after, but the Chak Yaakov disagrees with him. This is also implied by the language of the Tur, Shulchan Aruch, Rema, Levush, Bach, Olas Shabbos, Pri Chadash, and Taz. If you look carefully at their words, you will find it clearly as the Chak Yaakov writes. The Taz states this explicitly at the end of Siman 254, and further, in Siman 235:2, it is implied that even within the half-hour, beginning the activity is considered starting permissibly, not as the Ran implies. This is the main halacha.

It is true that the Tur has a different approach. He does not agree with the Raavad and his group, but holds that it is permitted to eat and to learn before the time arrives, just as he rules regarding Kriyas Shema in Siman 235. Even once the time arrives, the prohibition is only out of concern that one might be drawn after his activity and forget, but the essential time for the mitzvah is all night, just as with Kriyas Shema.

However, regarding Kriyas Shema, learning beforehand is permitted because we are not concerned that one will be negligent when it comes to Torah study. This is why Rabbeinu Yonah did not require one to interrupt his learning, since it is not comparable to eating before Maariv, where the entire night is the time for the mitzvah and one might be negligent. With learning, we are not worried about negligence, as the Lechem Mishneh explains in Hilchos Kriyas Shema. Therefore, if one has already begun, we do not trouble him to interrupt, since the concern for negligence is remote and only applies initially.

For Kriyas Shema, we are not concerned about forgetting, since it is a regular practice, as the Bach writes. With Lulav, the discussion is about eating, not learning. However, regarding Bedikas Chametz, even if one began learning several hours before nightfall, he must interrupt, because according to the Tur, there is no distinction between within the half-hour and earlier—any time before is considered starting permissibly, yet even so, one must interrupt, unlike the Magen Avraham.

On the other hand, the Rambam and Sefer Mitzvos Gadol (SeMaG) hold that even for Kriyas Shema, it is forbidden to learn once the time arrives, as the Beis Yosef writes in Siman 235. Therefore, when Abaye needed to warn about the night of the 14th, for those who say the search is before Kriyas Shema, it was to prohibit at the end of the 13th day, as explained by the Mishneh Melech and Kesef Mishneh. And since we rule in Siman 235 like the Rambam and SeMaG, we also rule this way here. The reason is lest one be prevented from performing the mitzvah at the beginning of its time, as the Rambam and SeMaG explain, and as the Eliyahu Zuta, Pri Chadash, and Taz write. Therefore, even if one began permissibly, he must interrupt, as the Pri Chadash writes.