{"id":5538,"date":"2011-03-04T05:03:44","date_gmt":"2011-03-04T03:03:44","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=5538"},"modified":"2021-03-21T09:22:26","modified_gmt":"2021-03-21T07:22:26","slug":"04-05-03","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/04-05-03\/","title":{"rendered":"03.\u00a0Laws Regarding <strong>Bitul \u1e24ametz<\/strong>"},"content":{"rendered":"<p>Most Rishonim agree that, in principle, it is not necessary to recite the <strong>bitul \u1e25ametz <\/strong>aloud. It is possible to nullify the <strong>\u1e25ametz<\/strong> \u201cin one\u2019s heart,\u201d i.e., to mentally regard his <strong>\u1e25ametz<\/strong> as null and consider it as the dust of the earth. Preferably, however, one should express the <strong>bitul<\/strong> verbally, because this makes it clear and explicit. Moreover, some Rishonim maintain that the <strong>bitul<\/strong> must indeed be pronounced aloud. All <strong>poskim<\/strong> agree that it is not necessary to pronounce the <strong>bitul<\/strong> in the presence of others. Nonetheless, some people are meticulous about reciting the <strong>bitul<\/strong> in the presence of their family, to remind them of the mitzva.<sup><a href='#_te01ftn5_1' id='_te01ftnref5_1' class='aup1'>[1]<\/a><\/sup><\/p>\n<p>The <strong>bitul<\/strong> must be sincere. One must agree in his mind that the <strong>\u1e25ametz<\/strong> is null and void forever, and that he will not use it even after Pesa\u1e25. If one intends to use the <strong>\u1e25ametz<\/strong> after Pesa\u1e25, the <strong>bitul<\/strong> is not effective, and he violates <strong>bal yera\u2019eh <\/strong>and <strong>bal yimatzei<\/strong>. Even if he renounces ownership of his <strong>\u1e25ametz<\/strong> and places it in a completely open domain, he must not intend to reclaim it after Pesa\u1e25, for if he does, his renunciation is not wholehearted (MB 445:18).<sup><a href='#_te01ftn5_2' id='_te01ftnref5_2' class='aup1'>[2]<\/a><\/sup><\/p>\n<p>As mentioned above (3:4), according to the Torah, one can dispose of his <strong>\u1e25ametz<\/strong> by merely nullifying it, and even if one were to keep <strong>\u1e25ametz<\/strong> of great value in his possession, he may nullify it and would not transgress <strong>bal yera\u2019eh <\/strong>and <strong>bal yimatzei <\/strong>as long as he makes a firm mental commitment that the <strong>bitul<\/strong> is absolute and that he will never again derive benefit from the <strong>\u1e25ametz<\/strong>. However, the Sages were concerned that the <strong>bitul <\/strong>might not be wholehearted, so they ordained that we physically eliminate the <strong>\u1e25ametz<\/strong> from the home. <strong>Be-di\u2019avad<\/strong>, however, if one forgets to eliminate his <strong>\u1e25ametz<\/strong>, and when Erev Pesa\u1e25 arrives he is far from his home, he may rely on the <strong>bitul<\/strong> alone \u2013 but as soon as he returns home he must destroy the <strong>\u1e25ametz<\/strong>. Even if he returns after Pesa\u1e25, he must remove the <strong>\u1e25ametz<\/strong>, for if he fails to remove it, he proves that his <strong>bitul<\/strong> was not wholehearted (SA 448:5; MB<strong> ad loc.<\/strong> 25).<\/p>\n<p>In principle, it is possible to nullify <strong>\u1e25ametz<\/strong> through a <strong>shali\u2019a\u1e25<\/strong>s<strong>.<\/strong> However, preferably the owner of the <strong>\u1e25ametz<\/strong> should perform the <strong>bitul <\/strong>himself, as some authorities maintain that only the owner of the <strong>\u1e25ametz<\/strong> has the power to nullify his <strong>\u1e25ametz<\/strong> (SA 434:4; MB<strong> ad loc.<\/strong> 15).<\/p>\n<div>\n<hr size=\"1\" \/>\n<div>\n<a href='#_te01ftnref5_1' id='_te01ftn5_1'>[1]<\/a>. According to <strong>Tur<\/strong> \u00a7436, Ramban<strong>, <\/strong>Ran<strong>, <\/strong>and Maharam \u1e24alawa, <strong>bitul<\/strong> in one\u2019s mind is sufficient. SAH (434:7 and <strong>Kuntrus A\u1e25aron<\/strong>) explains that even though these authorities believe that nonverbal nullification suffices on a Torah level, they still maintain that on a rabbinic level preferably one should nullify the <strong>\u1e25ametz<\/strong> verbally. According to Ritva and <strong>Beit Yosef<\/strong>, based on the Yerushalmi, one must verbalize the <strong>bitul<\/strong>. However, SA 437:2 states: \u201cHe nullifies it in his heart and this is sufficient.\u201d BHL 437:2 states that there are two opinions on the matter, and Gra agreed that nullification in one\u2019s mind is sufficient. Whatever one nullifies to himself is considered <strong>hefker<\/strong>, as per <strong>Tosafot<\/strong>\u2019s explanation that the purpose of the nullification of <strong>\u1e25ametz<\/strong> is to deem it ownerless. Even though generally if one wants to declare his property ownerless he must do so in front of three others, as per rabbinic injunction, in this case the Sages deferred to the Torah standards of <strong>hefker<\/strong> and allowed one to make the declaration to himself.<\/p>\n<p><a href='#_te01ftnref5_2' id='_te01ftn5_2'>[2]<\/a>. See <strong>Bedikat \u1e24ametz U-vi\u2019uro<\/strong> 6, n. 7, which cites <strong>Responsa <\/strong><strong>R. Akiva Eger<\/strong> that if one verbalized the declaration to make his <strong>\u1e25ametz<\/strong> ownerless, it becomes ownerless, even if he did not make the declaration wholeheartedly. Thus, anyone can claim his <strong>\u1e25ametz<\/strong>, and the former owner is not able to claim that he did not mean what he said. Perhaps, according to MB 445:1, in the name of SAH, although legally another individual can acquire the <strong>\u1e25ametz<\/strong>, if the original owner did not nullify his <strong>\u1e25ametz<\/strong> wholeheartedly, the <strong>\u1e25ametz<\/strong> remains in his possession until someone else actually claims it (as opposed to becoming ownerless right away).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>Most Rishonim agree that, in principle, it is not necessary to recite the bitul \u1e25ametz aloud. It is possible to nullify the \u1e25ametz \u201cin one\u2019s heart,\u201d i.e., to mentally regard his \u1e25ametz as null and consider it as the dust of the earth. Preferably, however, one should express the bitul verbally, because this makes it [&hellip;]<\/p>\n","protected":false},"author":10,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[55],"tags":[],"class_list":["post-5538","post","type-post","status-publish","format-standard","hentry","category-05-bitul-and-biur-hametz"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v27.3 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>03.\u00a0Laws Regarding Bitul \u1e24ametz - Peninei Halakha<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ph.yhb.org.il\/en\/04-05-03\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"03.\u00a0Laws Regarding Bitul \u1e24ametz - Peninei Halakha\" \/>\n<meta property=\"og:description\" content=\"Most Rishonim agree that, in principle, it is not necessary to recite the bitul \u1e25ametz aloud. 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