By Rabbi Yair Hoffman

Every year at this time, we negate the chametz. But what exactly are we doing?

Our great roshei yeshiva have taught that we must look at everything that happens in the world through a Torah lens. Yet, sometimes we just plow through life and the fulfillment of our precious Torah rituals, customs, and tefillos without really thinking about them.

This is a mistake.

We need to ponder our mitzvos and minhagim, and we need to look at them through the eyes of the Rishonim and Acharonim. Because, as we say in davening, “Ki heim chayeinu—for these constitute our lives.”

The Four Opinions

It seems there are four different understandings of the term bitul chametz. If we explore these varied opinions we can gain a deeper insight and appreciation of what it is.

An unscientific poll indicated that most people believe that the declaration of bitul is essentially declaring it ownerless, or hefker. This is the opinion of Tosfos (Pesachim 2a “M’d’Oraysa) and the Rosh (1:9).

The Ramban, however, challenges the view of Tosfos on several grounds:

If it is a mere declaration of hefkeirus, “ownerless-ness,” why did Chazal use the particular term bitul, negation, and not use the term hefker?

What happened to the idea that declarations of “hefker” have to be done before three people? These declarations are done by oneself, alone and at home.

Where do we ever find that the terminology of “shall be considered like the dust of the earth” is effective to declare something ownerless?

Don’t we say that “Devarim she’b’lev einam devarim—things left unsaid by mouth but said internally”—are invalid?

The Gemara (Pesachim 7a) says that you can be mevatel chametz on Shabbos—and making something hefker on Shabbos is forbidden!

The Ramban (based on the Sifrei, lo yira’eh lecha) concludes that the bitul is a revelation, a gilui da’as, that he does not care a wit about that chametz he had owned previously. “It is nothing in my eyes; I don’t care about it!” This, in essence, undoes “the Torah made it as if it is back in his possession.”

The Ran’s view appears to be some sort of synthesis of the two aforementioned views. He writes that the revelation that he cares not a wit leads to an automatic reassessment of the ownership status and now places the said item of chametz in a legal status of hefker, ownerless.

And then there is the fourth view. Both Rashi (Pesachim 2a “B’bitul”) and the Rambam (Hilchos Chametz u’Matzah 2:2) indicate that this negation is a form of destruction: tashbisu.

How do the Ba’alei Tosfos defend themselves against the Ran? How do the Ramban and the Ran differ exactly? Why didn’t the Ramban and the Ran agree to the suppositions of Rashi and the Rambam that it is a form of “tashbisu,” destruction of chametz?

Negating The Yetzer Ha’ra

The Nesivos Shalom states that chametz represents not just chametz but also the yetzer ha’ra. This Shabbos, Shabbos HaGadol, the 10th of Nissan, is the 15th yahrzeit of Rav Henoch Leibowitz zt’l. His dedication to Klal Yisrael, his penetrating approach to both mussar and Gemara learning, and the remarkable values he inculcated within his students are sorely missed by all of his talmidim and continue to serve as a source of constant inspiration to them.

Presented here are 16 ways of being mevatel (negating) the yetzer ha’ra, based upon the thoughts and sayings of Rav Henoch Leibowitz, zt’l.

  1. We can be mevatel the yetzer ha’ra by furthering our knowledge of Hashem. This means to walk in His ways. This means to emulate Him in acts of kindness, in seeking just solutions, and in the performance of truly charitable acts.
  2. We can be mevatel the yetzer ha’ra by seeking inspiration from the example of others, just so that we can awaken ourselves to perform a difficult task with joy.
  3. When trying to impart a lesson to others, we can help them be mevatel the yetzer ha’ra more effectively when we try to help them figure out the lesson themselves.
  4. Sometimes the motivating force to do the right thing and be mevatel the yetzer ha’ra when faced with difficulty is the very absence of anyone else present who is willing to do it.
  5. We can be mevatel the yetzer ha’ra by talking over and reviewing something deeply with a friend. This allows for greater examination of an issue and helps one see the truth.
  6. We can be mevatel the yetzer ha’ra by pondering the gravity of our responsibility.
  7. We can be mevatel the yetzer ha’ra by never despairing. The awful power of despair can warp and destroy the power of the mind.
  8. Even the greatest of people are susceptible of giving up hope. Realizing this can help us be mevatel the yetzer ha’ra.
  9. We can be mevatel the yetzer ha’ra by always making the effort, even when the chances look slim. And if we need a miracle, the effort will make it easier. We must always make the effort to remain calm, cool, and collected, even when we are involved in earth-shattering matters.
  10. We can be mevatel the yetzer ha’ra by never “losing it.” Doing so is a sin.
  11. What is the definition of a “sucker?” To people who are far removed from the concept of chesed, it is sometimes a pejorative term for a “ba’al chesed.”
  12. We can be mevatel the yetzer ha’ra by performing acts of kindness each day. Aside from being obligatory, it’s a means to acquire the character trait of loving others like oneself, step by step.
  13. We can be mevatel the yetzer ha’ra by being careful not to join with evil people, even for a worthy goal, because it appears as if we agree with their decisions. The issue is complex and requires consultation with the greatest of Torah leaders.
  14. We can be mevatel the yetzer ha’ra by realizing that embedded within the soul of man is a natural tendency toward goodness and fulfilling Hashem’s will. Without this, the soul cannot be truly happy, just like a princess who marries a commoner does not find true happiness.
  15. We can be mevatel the yetzer ha’ra by realizing that humility is not the negation of the true state of affairs; rather, it is the recognition of one’s faults and qualities, with the true and deep realization that all talent comes to us solely by the grace of the Creator.
  16. We can be mevatel the yetzer ha’ra by realizing that we cannot achieve a state of wholeness merely by focusing on mitzvos between man and G-d. One must perfect relationships and fulfill all mitzvos between adam l’chaveiro as well, in order to achieve the desired shleimus that we all must reach.

 

The author can be reached at Yairhoffman2@gmail.com. Read more of Rabbi Hoffman’s articles at 5TJT.com.

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