In the Talmud Pesachim 7b, Chazal state that Bedikas Chametz, searching for chametz, should be performed by the light of a candle. This is supported by the process of derivation whereby the metziah, finding of chametz, is derived from another instance of metziah, which is connected to the word chipush, searching, which is derived from another instance of chipush, which is – in turn – connected to neiros, candles. Thus, finding is achieved via searching, and searching is executed through the medium of candles. The pasuk used to derive metziah, finding, from chipush, searching, is the above pasuk that describes the search for – culminating in the finding of– the silver goblet in Binyamin’s bag. There is also an earlier pasuk in Parashas Vayeitzei (31:35), when Lavan searched for his terafim, Va’yechapeish v’lo matza es ha’terafim, “And he searched, but did not find the terafim.” Why do Chazal not use this pasuk to prove that chipush and metziah are connected?
Horav Zev Weinberger, Shlita, quotes the Tchebiner Rav, zl, who cites the custom of placing ten crumbs of bread throughout the house prior to the bedikah. Many have questioned this custom, since the obligation is to “search” – not necessarily to “find.” Thus, let the person search; if he discovers chametz in his house – fine; if he does not – also fine. The Rav cites the above statement of Chazal which supports the notion that the word chipush, search, applies even under such circumstances that the person is aware, not only that he will find, but also, where it is located. On the other hand, concerning Lavan, he had no clue if he would find the terafim or where. Since we derive from Yosef’s search that bedikah/chipush/metziah apply even under such conditions in which the objective of the search is to go through the motions, since Yosef knew where the goblet was to be found, we may place the crumbs of bread, even though we know that we are not searching in the dark – we will locate the crumbs.
Rav Weinberger suggests a profound meaning to this Torah thought. Although we know we will find, and probably where – we search nonetheless. That is the Jewish way of life. We have a deep faith in Hashem’s protection. Netzach Yisrael lo yeshaker, “The eternity of Yisrael will not lie.” Yet, we pray for salvation. Mordechai knew that Hashem would not destroy the Jewish People in Shushan. Yet, he cried out bitterly and prayed with incredible fervor. As a result of his prayers, the Purim Festival is a reality. He catalyzed a transformation from fasting and mourning into joy and festivities. Why? Because he prayed. He did not sit back waiting for the fulfillment of Netzach Yisrael lo yeshaker. A similar response occurred with regard to the neis, miracle, of Chanukah. The Chashmonaim “found” a small flask of oil that still had the seal of the Kohen Gadol affixed to it. They could have easily kindled impure oil, since the entire congregation was involved, allowing for such a dispensation. Yet, they adamantly refused. They wanted to expunge the spiritual contamination brought about by the Greeks. Their unstinting, uncompromising devotion and commitment to taharas ha’kodesh, pure holiness, is a tribute to them and a mandate for us.
