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Chametz which is found in areas that is not within direct reach of one’s hand:

Chametz that is in cracks and crevices of tiles and furniture:

Letter of law:^[1] If one cannot remove the Chametz with his hands due to it being stuck under cracks and crevices and the like then it suffices for him to nullify the Chametz before the 6^th hour [through saying the Bittul of Kol Chamira], and if he plans to do so he is not required to destroy this Chametz before Pesach. One is not required to undo the floor [or to undo furniture] to remove the Chametz even if he is capable of doing so, and rather the nullification suffices.[2] This applies even if one is able to see the Chametz. [This applies even if there is a Kezayis of Chametz.[3] This applies even if the Chametz is visible.[4]] Thus, the Chametz that is in between the deep crevices of one’s floor between the tiles [or in the cracks of one’s table or other furniture], does not need to be [taken apart and] removed or destroyed but is to merely be nullified. [If one did not nullify his Chametz, and did not sell it before Pesach, then he must destroy this Chametz on Pesach upon remembering, even if it entails taking apart the furniture and the like.[5]]

Yisrael Kedoshim Heim-Custom:^[6] All the above is from the letter of the law, however practically the Jewish people are holy and hence the custom is to destroy all Chametz that is in one’s possession, even the Chametz found in unreachable areas. One is thus to pour bleach or other spoiling agent over Chametz that he is unable to reach with his hands. [There is however no basis to extend this stringency to require the taking apart of the item in order to reach the Chametz.]

Summary: Chametz that is stuck in a deep hole or crevice and cannot be reached with one’s hands, is not required to be removed and it suffices for him to nullify the Chametz before Pesach. This applies even if there is a Kezayis of visible Chametz found in the crevice. Nonetheless, practically, the Jewish people are holy and destroy all Chametz that is in one’s possession, even if the Chametz found in unreachable areas. Thus, when possible, one is to pour bleach or other spoiling agent over Chametz that he is unable to reach with his hands. Q&A Must one remove Chametz that is stuck in moveable items and can fall out through shaking? Chametz that is stuck inside a moveable item but cannot be reached by hand, seemingly must be shaken out if one is able to do so.[7] If, however, one is unable to shake out the Chametz then it has the same status as any unreachable Chametz, of which we rule nullification suffices, and as an act of holiness one is to spill a spoiling agent over it. Likewise, this only applies by a Kezayis of Chametz, or less than a Kezayis that is not dirty, if however, the Chametz stuck inside is less than a Kezayis and is dirty, then even shaking is not required, as explained in Halacha 2. Does one have to use toothpicks and the like to remove Chametz from areas that he cannot manage to remove with his hands, such as in a fridge? No.[8] However, by a fridge and other items used with food, one is required to do so in order so Chametz does not come to fall into one’s food.[9] In any event, Yisrael Kedoshim Heim and it is thus proper to pour a damaging agent, such as bleach, onto the Chametz in all cases that one is unable to remove it.   Must one remove his car seats in order to remove the Chametz that is stuck under them? All Chametz that is found under the car seat, and is reachable by hand, must be removed. All Chametz that cannot be reached by hand, is not required to be removed even if one is able to see it. There is no obligation to remove the car seats in order to reach Chametz that is stuck under it. One is likewise not required to vacuum out unreachable Chametz.[10] Nevertheless, practically, experience dictates that it is very difficult to remove even the reachable Chametz [due to abundance of crumbs] without either using a vacuum or removing the car seats. Likewise, in light of Yisrael Kedoshim Heim, Chametz that remains visible and unreachable under the car seat should have bleach or another spoiling agent poured over it, although is not required to remove the seat.[11]   Must one undo his chair if he sees Chametz in-between the crevices of the cushion and the chair? This follows the same ruling as the previous Q&A. Thus, all the Chametz that is reachable by hand [or that can be shaken out] must be removed. All Chametz that cannot be reached by hand [and cannot be shaken out] is not required to be removed even if one is able to see it and one is not required to undo the chair in order to remove it. Nevertheless, if there is Chametz that remains visible and unreachable under the cushion, it is proper, if doing so will not damage the cushion, to destroy it by pouring bleach or other spoiling agent over it. If, however, the Chametz stuck inside is less than a Kezayis and is dirty, then even shaking is not required, as explained in Halacha 2.   Must one undo the keyboard of his computer to remove the Chametz stuck under the keys? No.[12] This applies even if one knows for certain that there is Chametz found there. Nevertheless, in light of Yisrael Kedoshim Heim, those who desire to be stringent and undo the keyboard are not to be protested.[13] In any case that a thorough cleaning was not done, it is strongly advised not to use the same keyboard on Pesach as that used during the year, as it is possible for Chametz to get onto one’s finger and end up in one’s food or mouth.

 

Chametz that is found on a high surface such as on top of a closet or bookcase:[14]

One is obligated to destroy a Kezayis of Chametz even if it is found on a very high surface.[15] [Furthermore even less than a Kezayis should be destroyed.[16]] The above obligation applies even if one already nullified his Chametz. Thus, one is obligated to bring a ladder on the night of the 14^th [or prior to it] and take the Chametz down from on top of his closets, dressers, book cases and the like.

 

Chametz that is found in a pit?^[17]

If Chametz fell inside a pit, or was placed there to remove before Pesach, then if it is not common to descend into the pit throughout the year, one is not required to remove the Chametz from there and rather mere nullification suffices.[18] 

Forbidden to intentionally place Chametz into the pit:[19] The above is only discussing a case of Chametz that fell into the pit or was placed in there with intent to remove before Pesach. It is however forbidden to intentionally place Chametz in the pit for it to stay there until after Pesach, even if one plans to nullify it. If one [transgressed] and placed Chametz in the pit with intent to remove after Pesach, then he must remove it and destroy it on the 14^th, even if he hid it there prior to thirty days before Pesach.

The law of Mapoles-Cleaning/searching for Chametz under heavy items [i.e. furniture; appliances]:[20]

The original law of Mapoles recorded in the Shulchan Aruch deals with a mound of rock and debris that has fallen on top of Chametz, or on top of an area of the home which is required to be checked for Chametz. Although this event is not very common today, nevertheless, the understanding of this Halacha can be used to determine whether one must check for Chametz under furniture, appliances and other heavy items of the like, as will be explained in the Q&A. The Halacha is as follows: Whether one must check and destroy Chametz that is found under a mound [or an appliance or piece of furniture] is dependent on four factors:

1. How tall is the mound [i.e. appliance/furniture]? Is it three Tefachim high [24 cm.] or less than three Tefachim?
2. Do you know for certain that there is Chametz under the mound or are you in doubt?
3. Is there danger [or monetary loss] involved in removing the mound on your own. and thus it must be done through a professional?
4. Did you nullify your Chametz, or do you plan to do so before Pesach, or is it already Pesach and you forgot to nullify your Chametz?

Three Tefachim over the Chametz:[21] If a wall fell in one’s house and created a mound of heavy rocks, then if the mound is three Tefachim in height, one is not required to remove the mound and search there for Chametz, and is rather to rely on his future nullification.[22] Furthermore, even if one knows for certain that there is Chametz under the mound, if there is three Tefach of mound over the Chametz, he is not required to undo the mound and rather it suffices to nullify the Chametz before Pesach.

Less than three Tefach over the Chametz:[23] If the mound is less than three Tefachim [24 centimeters] in height, or he is unsure if there is three Tefachim of rocks over the Chametz, then he must undo the mound to search if there is any Chametz under it even if he plans to nullify his Chametz before Pesach.[24]

Must one hire professionals to undo the mound?[25] If there is danger[26] involved in removing the mound on one’s own and he must rather hire professionals to do the job, then if he does not know for certain that there is Chametz under the mound, he does not need to undo the mound even if it is less than three Tefachim, and may rather rely on his future nullification of the Chametz.[27] However, if he knows for certain that there is Chametz under the mound, then if the mound is less than three Tefachim, he must hire professionals to undo the mound and destroy the Chametz even if he plans to nullify it.

If one did not nullify his Chametz and it is already past the 6^th hour on Erev Pesach:[28] If one did not nullify his Chametz and it is already past the 6^th hour on Erev Pesach, one is required to undo the mound and search there for Chametz even if there is three Tefachim of rock over the Chametz, and even if there is danger involved in doing so, in which case one must hence hire professional help.[29] If, however, one does not know for certain whether there is Chametz under the mound, then he is not required to hire professional help if there is three Tefach of rock over any potential Chametz.[30]

One plans to move the item on Pesach:[31] The above cases of allowance in which one may leave the Chametz to remain under the mound during Pesach, only applies if one does not plan to undo the mound on Pesach. If, however, one plans to remove the item during Pesach, then he is required to check that area for Chametz before Pesach even if it is only Rabbinically required to be checked for Chametz.

Initially placing a mound over Chametz: It is forbidden to initially place a mound of even three Tefachim over Chametz as explained in E-See there!

 

Summary: If a wall fell in one’s house and created a mound of heavy rocks, then if the mound is three Tefach in height one is not required to remove the mound and search there for Chametz and is rather to rely on his future nullification. Furthermore, even if one knows for certain that there is Chametz under the mound, if there is three Tefach of mound over the Chametz, he is not required to undo the mound, and rather it suffices to nullify the Chametz before Pesach. This, however, only applies if one does not plan to undo the mound on Pesach. If the mound is less than three Tefachim [24 centimeters] in height, or he is unsure if there is three Tefachim of rocks over the Chametz, then he must undo the mound to search if there is any Chametz under it, even if he plans to nullify his Chametz before Pesach.   Practical application-Must one search for Chametz under furniture or appliances? Based on the above law regarding a mound, the following is the ruling regarding searching and cleaning for Chametz under furniture and appliances: Furniture or appliances which have not been moved throughout the year, and will not be moved during Pesach, and are a height of 24 cm[32] [such as closets, book cases, ovens, and items of the like] do not have to be moved before Pesach and have the Chametz that is under them cleaned out.[33]  This applies even if one sees Chametz under them. If, however, the Chametz is reachable with one’s hands, one must destroy all the Chametz that can be reached.[34] Furthermore, if the furniture is commonly moved, then one is required to move the items and clean under them even if they have a height of 24 cm.[35] If one had already moved the furniture before Pesach: The above law only refers to a case that throughout the year, since the previous Pesach, the appliance or furniture was not moved. If, however, the furniture had been moved anytime since the previous Pesach, and was not checked and cleaned for Chametz prior to being replaced, then it is subject to the law explained in E. [There it is explained that initially throughout the year, one must clean and check certain areas prior to replacing the furniture. However, Bedieved if one did not do so he is not required to move the item and check under it, unless the item was moved within thirty days before Pesach, in which case it must be moved again before Pesach to check for Chametz.] An appliance that is on wheels: An appliance which rests on wheels is to be moved and have its Chametz cleaned from under it before Pesach.[36]

Initially placing an item over Chametz, or over an area that must be checked for Chametz, before Pesach:[37]

All the above laws in D, refer to a case that the mound fell onto the Chametz, or fell into an area that is required to be checked for Chametz. It is, however, forbidden to initially place a three Tefach mound on top of Chametz, or on top of an area that is required to be checked for Chametz, without first removing any Chametz that is found there.[38]

When before Pesach does the above law begin to apply: If one knows for certain that there is Chametz in the area, or it is an area that is Biblically required to be checked [such as a dining room and kitchen], then initially one must check it prior to placing an item on top of it even if it is prior to thirty days before Pesach, even from the beginning of the year, starting from after the previous Pesach.[39] If, however, it is an area that is only Rabbinically required to be checked [See Halacha 3], then if one is placing the item prior to thirty days before Pesach, he is not required to check the area for Chametz. However, if he is placing the item within thirty days before Pesach, he must check the area prior to placing the item on it.[40]

If one transgressed and did not check the area prior to placing down the item: If one forgot or transgressed and did not check the area prior to placing the items in it, then if this occurred within thirty days before Pesach, he is obligated immediately upon remembering, to remove the item and check under it [for Chametz], even if this contains great trouble and loss of money. This applies even if one is uncertain if there is Chametz inside in that area [and it thus] only needs to be checked Rabbinically.^[41] However, if this occurred prior to thirty days before Pesach, then Bedieved he does not need to remove the item and check under it and rather the nullification alone suffices. This applies even if he knows for certain that there is a lot of Chametz under it.[42]

If one plans to remove the item again before Pesach:[43] In the above cases, even if one plans to remove the item before Pesach and check under it for Chametz, nevertheless, he is required to check under it at the time of installment of the item.

If one plans to remove the item on Pesach:[44] If one plans to remove the item during Pesach, then he is required to check that area for Chametz prior to installment even if it is only Rabbinically required to be checked for Chametz, and even if he does so at the beginning of the year. If one forgot or transgressed and did not check the room prior to placing the item there then he is obligated immediately upon remembering, to remove all the items from the room and check under it [for Chametz], even if this contains great trouble and loss of money.

How to check:[45] In all the above cases that checking is required, it is to be done with candle [or flash] light on the night before installing the item, even if he is placing it there at the beginning of the year.

Summary: It is forbidden to place an appliance, or piece of furniture, onto Chametz, or onto an area that requires checking for Chametz, until one cleans and checks to make sure that there is no Chametz under it. This applies throughout the entire year. This applies even if one plans to move the item again before Pesach. However, areas which only require Rabbinical checking for Chametz, may have items placed on them prior to thirty days before Pesach, without checking it beforehand. However, within thirty days before Pesach, all areas must be checked and cleaned prior to moving an item onto it. If one transgressed and placed the item into the area prior to cleaning and checking it for Chametz, then if this occurred prior to thirty days before Pesach, one is not required to move it. If, however, this occurred within thirty days before Pesach, it must be removed and cleaned for chametz. Practical application-Checking for Chametz before placing an appliance or furniture on one’s floor: Throughout the year, prior to moving in a new appliance or piece of furniture into one’s home, in an area where one frequently eats, one is to clean and check the area for Chametz, just as he would do on the night of the 14th. Within thirty days before Pesach, one is to do so even when moving a new appliance or piece of furniture into areas that one does not frequently eat in, but is Rabbinically obligated in Bedika. Thus, prior to installing a new oven into the kitchen or a new set of book cases into the dining room, one is to clean and check for Chametz in that area. The above law is not limited only to a case where a new piece of furniture is being entered into the home, but applies likewise to a case that one is moving a piece of furniture or appliance for whatever reason, and then plans to replace it in that area. Anytime this is done throughout the year, one is to first clean and check the area for Chametz, and only then move the item back. Moving homes: Based on the above law, when moving homes, prior to moving furniture and belongings into a new home, one is to clean and check the floor for Chametz. This applies throughout the year, anytime one moves to a new home.   The Pesach room: Many people designate a Pesach room to place all the Pesach items some while before Pesach. Based on the above law, it is imperative for one to check the room for Chametz using a candle, the night prior to placing the items into it. This applies even though one has already cleaned it thoroughly from Chametz, nevertheless, a night checking is required. It once occurred by the Rebbe Rashab, that the Pesach room was cleaned and stored with Pesach items prior to a Bedika being done and the Rebbe Rashab instructed for everything to be removed from the room and have it checked for Chametz as required.[46] Q&A Does the above law apply even if one plans to sell all his Chametz to a gentile before Pesach? Possibly, those who sell their Chametz to a gentile before Pesach, as is commonly done today, are not required to clean and check the areas under their furniture or appliances before Pesach, prior to moving them in. This is because all Chametz that belongs to a gentile does not contain a Bedika obligation, and simply needs to be placed in an area that one will not come to eat it. Thus, certainly a gentiles Chametz which is sitting under a heavy item will not come to be eaten, and hence does not require cleaning. Nonetheless, practically, one should follow the letter of the law stated above, although this can be used as a Limud Zechus for those who are not careful in this today.

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^[1] Admur 433:19; based on 433:21 regarding a hole in wall, 433:30 regarding a Mapoles and 438:11 regarding a pit; Rambam and Michaber 438:2 regarding a pit; Chok Yaakov 433:13; Ashel Avraham 433 according to Rambam; Olas Shabbos 433, although concludes with Tzaruch Iyun because of ruling of Bach; Peri Chadash 433; Makor Chaim 8; M”B 433:29; Implication of P”M 433 A”A 11; Kaf Hachaim 433:56; Piskeiy Teshuvos 433:4

Background from Admur:

Chametz found in the cracks of a wooden plank floor [433:19]: If one has a [floor which has small deep crevice’s in between the tiles, such as by a] wooden board floor with small deep cracks in between the planks of wood, and one is thus unable to enter his hand into the hole to check for Chametz, he does not need to remove the tiles/wood in order to allow him to check under them. Even if one sees that Chametz has fallen into one of the small holes, and if one does not remove it from there, then it will be there throughout all the days of Pesach, nevertheless we do not trouble him to remove it from there, and rather he is to nullify it and that suffices.

Chametz is inside hole of wall [433:20]: The same law applies by a hole in one’s wall or floor which is wide enough for one to fit his hand in, but is very deep, that one is not able to enter his hand to search the entire hole for Chametz, then one checks the hole to as deep that his hand reaches, and the remaining area suffices with ones nullification. This applies even if there is certainly Chametz there [and even if there is more than a Kezayis].

The source of Admur’s ruling: This case ruling of Admur ibid is not recorded in previous Poskim. Admur ibid learned this ruling from the ruling he brings next in 433:21 [as rules Michaber 433:7 and Pesachim 8a] regarding Chametz that is found in a whole in the wall that cannot be reached, in which case we rule that one is not required to check the hole past the area that one can reach with one’s hand, and that this applies even if there is certainly Chametz there. This itself [that even by certain Chametz one is not required to remove it from a deep hole] is learned from 438:11 regarding Chametz found in a pit, in which case we rule that it may remain there over Pesach with Bittul. [Admur ibid; Michaber 438:2; Tur 438; Rambam Chametz 2] [Kuntrus Acharon 433:4] It is likewise learned from the ruling in 433:30 regarding a Mapoles of three Tefachim, that even according to the second, stringent opinion, nullification suffices. Thus, in total the basis of Admur’s ruling is from the ruling brought in Michaber ibid regarding a pit, and the ruling regarding a Mapoles, which is the understood ruling regarding a hole in the wall, and hence the same applies to a crack.

Other opinions: Some Poskim rule that if one knows for certain that there is Chametz found in a hole, then he must destroy the Chametz even if it is not reachable by hand, and relying on Bittul does not suffice. [Bach 433; Raavad regarding the law by a pit, brought in Taz 438:4, Chok Yaakov ibid, Ashel Avraham ibid, P”M 433 A”A 11] The Chok Yaakov and Ashel Avraham ibid negate this ruling of Bach, as the Rambam, Tur and Michaber 438:2 all rule unlike the Raavad regarding a pit.

[2] The reason: The reason for this is because the main enactment of the sages for one to search for Chametz, despite having nullified it, is due to a decree that one may come to eat it on Pesach. Now, in the above case being that this Chametz is in an area which one cannot place his hand in, certainly he will not come to eat it on Pesach. [Admur 433:19] Now, although by a Mapoles of less than three Tefachim the Sages nevertheless required one to destroy the Chametz [Admur 433:30], this is only because the Chametz may come to be revealed by a dog through the dog removing the mound. However, here, by Chametz stuck between cracks or in a deep pit, there is no possibility for a dog to undo the wall, or for it to happen on its own, as is common by a mound. There is also no need to suspect that an item of value may get lost in the crack over Pesach and he may come to undo the floor on Pesach in order to retrieve it, as this law is learned from Chametz found in a pit in which case we do not suspect for such a matter. There is also no need to suspect that a rat will remove the Chametz to a reachable area the same way we do not suspect regarding a pit. The reason we do not suspect for a rat dragging out Chametz is because there is no end to such a suspicion. If we were to suspect for such a thing then we should not allow Chametz of a gentile to be kept behind a Mechitza, and should continuously suspect perhaps Chametz in a gentile’s house was brought to the house of a Jew. [Kuntrus Acharon 433:4]

[3] See Kaf Hachaim ibid

[4] Pashut, see Admur ibid in all sources and Kuntrus Acharon 433:4; Unlike Piskeiy Teshuvos 433 footnote 6 who says its implied from Admur in Kuntrus Acharon ibid that if the Chametz is visible it should be destroyed. This is inaccurate. Upashut!

[5] Pashut! See 433:30 regarding a Mapoles

^[6] Admur 442:30 and Michaber 442:6 “If there is Chametz in a crack that one cannot remove, then one can place on it a little bit of cement over it”. Now, although one can argue that the above refers to dough that is stuck in the crack of a wall, and bits and pieces can be removed, but it’s difficult to remove in entirety, nonetheless the spirit of the stringency should apply in this case as well. Vetzaruch Iyun why Admur made no mention here in 433:19 of this matter.

[7] This is derived from the ruling in Admur 438:11 which requires one to remove Chametz from a high surface, lest it fall on Pesach and one come to eat. Thus, seemingly, the entire allowance brought above in 433:19 regarding unreachable areas is in a case that the Chametz cannot come to fall out on its own. If, however, it is possible for it to fall out on Pesach then one should be required to do so. However, this only applies by a Kezayis of Chametz, or less than a Kezayis that is not dirty, if however, the Chametz stuck inside is less than a Kezayis and is dirty, then even shaking is not required.

[8] This is derived from the fact that Admur ibid does not require one to use means other than his hands to remove the Chametz, and if his hands cannot remove it the nullification suffices. Accordingly, one does not need to use toothpick and the like to remove Chametz from cracks, if they are not reachable with one’s hands.

[9] As since the moving of the fridge door can cause Chametz to fall out from the area that it is stuck in, it is similar to Chametz which is on a high surface which one must remove.

[10] As explained in the above Halacha from 433:19-20

[11] Although this is not required from the letter of the law as explained above, nevertheless “Yisrael Kedoshim Heim” and are thus accustomed to destroy all Chametz, even Chametz that is allowed to remain throughout Pesach. Hence one should spoil the Chametz through pouring bleach on it.

[12] As a) The Chametz is unreachable by hand, and thus nullification alone suffices. b) The Chametz found there is less than a Kezayis and is certainly dirty. Due to the second reason, it is not required to even shake out the Chametz, if possible.

[13] See Michaber 442:6

[14] Admur 438:11

[15] The reason: The reason for this is because it is possible for the Chametz to fall and one may then forget and come to eat it. [Admur ibid] It is thus not similar to Chametz found in cracks and crevices that are unreachable by hand, as there is no worry that such Chametz will become reachable over Pesach.

[16] Although in 438:11 Admur writes “a kezayis” is to be destroyed from a high surface [and not less-as rules the Elya Raba 438:7 and Olas Shabbos 438:2] nevertheless in the Kuntrus Acharon he questions this ruling and seemingly leans to be stringent.

^[17] Admur 438:11

[18] The reason: We do not trouble him to have to bring a ladder to bring up the Chametz from there, and rather the nullification alone suffices as we do not suspect that perhaps someone will go into the pit on Pesach and come to eat the Chametz. [ibid]

[19] Admur 438:12

[20]  Admur 433:30

[21] Admur 433:30

Background from Admur ibid:

According to all opinions, if one nullified his Chametz or plans to do so he is not required to check under a three Tefach mound for Chametz. Regarding the reason for this ruling, Admur records two opinions, from which there results a practical ramification as will be explained. The gist of the dispute is whether the Chametz is considered Biblically destroyed, and thus the nullification is only Rabbinically required, or if the Chametz is not considered destroyed and hence the nullification is Biblically required.

First opinion: The first opinion rules that Biblically, Chametz that is under a three Tefach mound is considered completely destroyed from the world, as a dog cannot smell through a mound of three Tefach height, and it is thus considered as if the Chametz is destroyed from the world [as it will never become revealed]. Thus, even if one does not nullify his Chametz, he does not Biblically transgress Baal Yiraeh and Baal Yimatzeh.  Furthermore, Biblically one may even Lechatchilah place a mound this high on top of the Chametz, even after the time of destroying Chametz has arrived, and through doing so the Chametz is considered to be destroyed [by him], and then after Pesach he can remove the mound and return and acquire the buried Chametz. The above is all from a Biblical perspective, however Rabbinically, even if the mound fell onto the Chametz on its own, one must nullify the Chametz prior to the 6^th hour. The reason for this is because of a decree that perhaps the mound will be removed on Pesach and the Chametz will be revealed and if one did not nullify it before the 6^th hour then he will transgress on it the Biblical prohibition of Baal Yiraeh and Baal Yimatzeh.

Second Opinion: The second opinion, however, rules that Chametz is Biblically not considered to be completely destroyed from the world even if there is a mound of three Tefach height over it. It is rather similar to Chametz that is hidden in a pit, ditch, or caves, and one is Biblically required to destroy such Chametz. Thus, if one does not want to remove the mound and destroy the Chametz at the time of destruction, then he is Biblically obligated to nullify it before the 6^th hour arrives. Nevertheless, even according to this opinion, if one nullifies the Chametz or plans to do so, he is no longer required to undo the mound and destroy the Chametz even Rabbinically [even though that in general the Sages required Bedika to be done]. The reason for this is because the main reason behind the decree of the sages to invalidate the nullification of Chametz and one obligate one to search for it, is in order to prevent one from forgetting and coming to eat the Chametz on Pesach. Thus, in this case that the Chametz is covered by a mound of three Tefach high which a dog cannot smell or remove the Chametz from under it, there is no suspicion that perhaps one will come to eat it on Pesach.

The practical ramification of the two opinions: If one did not nullify his Chametz prior to the 6^th hour, then according to the first opinion which holds nullification is only Rabbinical required in such a case, it is not necessary to undo the mound and search for Chametz even if he transgressed and did not nullify it. However, according to the second opinion, since he is Biblically obligated to nullify the Chametz, if he did not do so, he is Biblically required to undo the mound and destroy any Chametz that is under it.

The final Halacha: One should be stringent like the latter opinion, being that we are dealing with a Biblical prohibition. 

A mound which is not removable even by professionals: If a mound so large that it cannot be removed even through professionals, then the Chametz is considered destroyed completely from the world according to all opinions, and even lechatchilah one does not need to nullify it at all. The reason for this is because the Torah says “Do not see your Chametz”, only your Chametz may not be seen, while this Chametz is not considered his, as since he cannot remove it from the mound, he has no rights towards it. [Admur ibid]

[22] The reason: The reason one is not required to search for Chametz under a three Tefach mound is because a dog cannot smell through a mound of three Tefach height, and it is thus considered as if the Chametz is destroyed from the world. Nevertheless, one is required to nullify the Chametz that is there. [Admur ibid; See Background!]

[23] Admur 433:31

[24] The reason: If a small mound fell on the Chametz, one is obligated to search and remove any Chametz from there even if he plans to nullify the Chametz before Pesach, as since a dog is able to smell the Chametz and remove it from there, the Sages suspected the Chametz may become revealed and one may forget and come to eat it. Hence, they ruled that the nullification does not suffice. [Admur ibid] See Admur Kuntrus Acharon 433:4 regarding why this suspicion of a dog was not applied to other cases, such as Chametz that is stuck under a tile [brought above in A].

If one is unsure if there is Chametz under the mound: The above ruling applies even if one is unsure whether the mound contains Chametz. [So is implied from 433:32; See next part of this Halacha regarding hiring professional help.]

[25] Admur 433:32

[26] Such as it is an area where scorpions are common to be found, such as in mounds and garbage, (however snakes are not definitively life threatening) [ibid]

[27] The reason: The reason for this is because even if there is Chametz inside a mound of less than three Tefach, he is not Biblically obligated to remove it from there and destroy it being that he already nullified it or plans to do so. Hence, the sages did not trouble one to require him to hire professional help to remove the Chametz being that perhaps there is no Chametz there. [Admur ibid] [However, if there is no danger involved in removing the mound, then if the mound is less than three Tefach one is Rabbinically obligated to search for Chametz under it even if he does not know for certain whether it contains Chametz. This applies even if he nullifies the possible Chametz before hand, as when no danger is involved it is like any other case of an area that may have Chametz which must be searched.]

[28] Admur 433:32

[29] The reason: As we are stringent like the second opinion that the nullification is Biblically required even by a mound of three Tefach. [See Background!] If in this case the mound is less than three Tefach, then according to all one is Biblically required to destroy any Chametz from under it since he did not nullify it before Pesach.

[30] The reason: The reason for this is because in such a case, we rely on the first opinion stated above that Chametz under a mound of three Tefach is considered Biblically destroyed, and thus one is only Rabbinically required to nullify it, in which case we said that if one did not nullify it, he does not need to remove the mound. This applies especially in this case that we do not even know for certain that there is Chametz under it. [If however one knows for certain that there is Chametz under the mound it is, implied from Admur that one needs to search for the Chametz if one did not nullify it, as when no danger is involved we are stringent like the second opinion mentioned above, that if one did not nullify his Chametz he must Biblically search for it, and when searching we do not differentiate between definitive Chametz and only doubtful Chametz. Vetzaruch Iyun]

[31] See Admur 436:12

[32] If however its height does not reach 24 cm, then we suspect it may become revealed by a dog just as we suspect by a mound less than 24 cm. This is not similar to Chametz which is stuck between cracks, as explained in Kuntrus Acharon 433:4.

[33] The reason: As they have the same law as Chametz found under a mound, and Chametz found under a floor panel of which nullification suffices. Just like in those cases we do not suspect one will come to undo the tile, similarly here we do not suspect one will move the furniture or appliances and a dog will not be able to remove it. As with regards to a Mapoles less than three Tefachim of which we suspect it may become removed

[34] Must one use a broom and the like to reach the Chametz under an appliance? In all the above cases in which one is not required to remove the item sitting on the Chametz, he does not need to use a broom to remove the Chametz that is beyond his hands reach. [So is implied from all Poskim who never mention a need to use an item to help one reach the Chametz.]

[35] If the item is commonly moved, then it falls under the category of a mound that one plans to undo on Pesach. If, however, one plans to not move the item throughout the entire Pesach, then seemingly there is no requirement to clean under it if it reaches a height of 24 cm. As in such a case it is exactly similar to a mound. [See Sefer of Rav Blumenkrantz in 3-42]

[36] The reason: As a) The wheels greatly elevate the appliance and thus it is not directly resting on the Chametz as is the case with a mound. B) It is common, and easy, to be moved.

[37] Admur 436:12-19

[38] Admur 436:12 “Any room which is required to be searched on the night of the 14^th, whether it is required to be searched Biblically or only Rabbinically, is obligated to be searched prior to placing items for storage within it, if he plans to undo the storage during Pesach. The search must be done even if one wants to place the storage in the room at the beginning of the year, meaning right after the previous Pesach. Items of storage include fruits or wood or other items which when placed will prevent one from being able to check the room on the night of the 14^th.”

[39] Admur 436:14-15

Background: Admur ibid records a dispute regarding whether one is obligated to search for Chametz in the area he plans to install the item, if he is doing so prior to thirty days before Pesach. The first opinion rules that if one is making the storage prior to thirty days before, then he does not need to check the room before hand, and the nullification which will be done on the night of the 14^th suffices. This applies even if the area in which he is placing the item needs to be Biblically checked, in which case we [usually] do not differentiate between prior to thirty days and within thirty days, nevertheless, since he is placing a storage on the Chametz in this room, thereby one does not need to search it beforehand. The reason for [why even a Biblical room does not need to be searched] is because this Chametz which is under the storage is similar to Chametz which has had a Mapoles fall on it, which is Biblically considered to be completely destroyed, and even nullification of this Chametz is only Rabbinically required, as explained in chapter 433. Now, although the sages decreed that initially, even if one will nullify and disown this Chametz in his mouth and heart, [nevertheless] one may not use this method [of mapoles] to destroy his Chametz, and thus only if a mapoles/mound fell on its own onto the Chametz [did the Chametz recognize its destruction] as opposed to if one with ones hands placed the mound on it, or placed storage on top of it. Nevertheless, [this Rabbinical decree only applies within thirty days before Pesach] however prior to thirty days this decree does not yet take effect. [Admur 436:14-15] However, there are opinions who say that one is obligated to check rooms which are Biblically required to be checked, prior to storing items in it. The reason for their opinion is because they hold that Chametz which has had a mound fall on top of it is not considered completely destroyed from the world, and thus if he does not nullify it before midday of the 14^th, then he is Biblically obligated to remove the mound and remove the Chametz and destroy it from the world completely, as explained in chapter 433. Thus, they hold that this Chametz which [one wants to place] the storage on, since it will not be able to be destroyed on the 14^th, being that there is storage on top of it which he does not plan to remove before Pesach, therefore it must [Biblically be destroyed prior to placing the storage on it]. Thus, all the Chametz in this room must Biblically be destroyed, even though this is taking place prior to thirty days before Pesach. Therefore [since the Biblical obligation begins already] the Rabbinical decree also takes effect, that the form of destruction which is required by the Torah is not fulfilled alone through nullifying and disowning the Chametz, and rather it must be actually destroyed, as explained above. Practically, one should Lechatchilah be stringent like the latter opinion, although Bedieved if he has already entered the storage there, he does not need to remove the storage and check under it and rather the nullification alone suffices. Furthermore, even if he knows for certain that there is a lot of Chametz under it, nevertheless, he does not have to destroy it and may rather rely on the nullification. The reason for [why Bedieved we are lenient] is because once the Chametz has been nullified, it only needs to be destroyed Rabbinically, and by a dispute over a Rabbinical obligation we are lenient like the first opinion. [Admur 436:15]

[40] Admur 436:14

The reason: If one does not plan to undo the storage until after Pesach then if he is making the storage within thirty days before Pesach then he is obligated to check the room the night before with the light of a candle, and only then may he enter the storage items into it. The reason for this is because [starting thirty days before Pesach all] the institution of the sages which were decreed regarding Pesach take effect. [Admur ibid; Now although placing a mapoles/oatzar on top of Chametz is also a form of destruction, nevertheless the sages decreed that even if one will nullify and disown this Chametz in his mouth and heart, nevertheless one may not use this method of mapoles/oatzar to destroy his Chametz, and thus only if a mapoles/mound on its own fell onto the Chametz did the sages recognize its destruction as opposed to if one with ones hands placed the mound on it, or placed storage on top of it.]

^[41] Admur436:16

[42] Admur 436:15

The reason: The reason for [why Bedieved we are lenient] is because once the Chametz has been nullified, it only needs to be destroyed Rabbinically, and by a dispute over a Rabbinical obligation we are lenient like the first opinion. [Admur ibid]

[43] Admur 436:13

Background: Admur records a dispute regarding whether one is obligated to search for Chametz in the area he plans to install the item, if he plans to remove the item before Pesach. The first opinion rules one is not required to check even within thirty days before Pesach, as in any event he plans to check under it before Pesach on the night of the 14th. The second opinion rules that even if one plans to remove the item before Pesach, nevertheless, he is obligated to check the room beforehand, even if he is placing it there at the beginning of the year, and even if the room only needs to be checked Rabbinically. Their reason is because the sages suspected that perhaps he will begin to remove the storage before the night of the 14^th, and he will not finish removing it completely, and less than three Tefach worth of storage items will remain on the Chametz, (however by three Tefach or more there is nothing to suspect for, being that the Chametz under it is considered completely destroyed just like Chametz which has had a Mapoles fall on it, as explained in chapter 433) and then when the night of the 14^th arrives he will forget about [removing] the Chametz which is under the storage items, being that the Chametz is covered by it, and he will thus not place in his heart to remove it from there. Now although he has nullified the Chametz [and thus even if he will forget to remove the Chametz he does not Biblically transgress owning it, nevertheless] he transgresses the institution of the sages that the nullification and disowning does not help at all. Practically, one should be stringent like the latter opinion unless one already entered the storage items into it prior to checking it for Chametz and it is a great loss involved to immediately undo and then return and place it back in, then in such a case one may rely on the first opinion. [Admur ibid]

[44] Admur 436:12

[45] Admur 436:12 “This search is to be done with candle light on the night before placing the storage, and afterwards he places the storage items in it.”

[46] See the beginning of chapter 4 for the full story and its sources.

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