אורח חיים תל״דOrach Chayim 434

Se’if 1א׳

אַחַר הַבְּדִיקָה יְהֵא נִזְהָר בֶּחָמֵץ שֶׁמְּשַׁיֵּר לְהַצְנִיעוֹ, כְּדֵי שֶׁלֹּא יִצְטָרֵךְ בְּדִיקָה אַחֶרֶת, כְּגוֹן אִם יִטְּלֶנּוּ עַכְבָּר בְּפָנָיו אוֹ אִם יֶחְסַר לַחְמוֹ, כְּגוֹן שֶׁיַּנִּיחַ עֶשֶׂר כִּכָּרוֹת וְיִמְצָא תֵּשַׁע, אֲבָל בִּסְתָם שֶׁאֵינוֹ יוֹדֵעַ אִם חָסֵר מִמֶּנּוּ אִם לָאו, לֹא. וְאִם כָּפָה עָלָיו כְּלִי וְלֹא מְצָאוֹ, אֵינוֹ צָרִיךְ לִבְדֹּק, שֶׁוַּדַּאי אָדָם נְטָלוֹ. לְכָךְ יִכְפֶּה עָלָיו כְּלִי אוֹ יִתְלֶנּוּ בָּאֲוִיר אוֹ יַנִּיחֶנּוּ בְּתֵבָה, מָקוֹם שֶׁאֵין עַכְבָּר יָכוֹל לָבֹא.

The rules that are practiced immediately after checking, and in it are the following guidelines: After checking, one should be careful with the chametz that he intends to keep, so that he does not need another check. For example, if a mouse passes by it or if some of the chametz is missing, such as if he placed ten loaves of bread and found only nine, he should ensure that it is properly covered. However, if he simply does not know whether any of the chametz is missing or not, and if he forced a utensil onto it and did not find any chametz, he does not need to check again. Certainly, if a person has taken care of it, he will force a utensil onto it, or hang it in the air, or put it in a box in a place where mice cannot reach it.

Se’if 2ב׳

אַחַר הַבְּדִיקָה מִיָּד בַּלַּיְלָה יְבַטְּלֶנּוּ וְיֹאמַר: כָּל חֲמִירָא דְּאִיתֵיהּ בִּרְשׁוּתִי דְּלָא חֲזִיתֵיהּ וּדְלָא בִּעַרְתֵּיהּ לִבְטִיל וְלֶהֱוֵי כְּעַפְרָא (דְּאַרְעָא). הַגָּה: וְיֹאמַר הַבִּטּוּל בל' שֶׁמֵּבִין (מַהֲרִ"י ברי"ן). וְאִם אֲמָרוֹ בל' הַקֹּדֶשׁ כָּל חֲמִירָא כּוֹלֵל חָמֵץ וּשְׂאוֹר (ת"ה סִימָן קל"ד), אֲבָל בִּשְׁאָר לְשׁוֹנוֹת צָרִיךְ לְהַזְכִּיר כָּל אֶחָד בִּפְנֵי עַצְמוֹ (דִּבְרֵי עַצְמוֹ), וְטוֹב לַחֲזֹר וּלְבַטְּלוֹ פַּעַם אַחֶרֶת בְּיוֹם י"ד סוֹף שָׁעָה חֲמִישִׁית, קֹדֶם שֶׁתַּגִּיעַ שָׁעָה שִׁשִּׁית, שֶׁמִּשֶּׁתַּגִּיעַ שָׁעָה שִׁשִּׁית נֶאֱסָר וְאֵין בְּיָדוֹ לְבַטְּלוֹ. הַגָּה: וְאֵין לְבַטְּלוֹ בַּיּוֹם אֶלָּא לְאַחַר שֶׁשָּׂרַף הֶחָמֵץ, כְּדֵי לְקַיֵּם מִצְוַת שְׂרֵפָה בֶּחָמֵץ שֶׁלּוֹ (מַהֲרִי"ו).

After the examination, immediately at nightfall, we will nullify it and say: Any leaven that is in my possession, which I have not seen and have not removed, shall be nullified and become like the dust of the earth. Rema: And one should declare the nullification in a language that is understood [as stated by Maharil, son of Rabbeinu Nosson], and if one said it in Hebrew: 'Any leaven includes both leaven and sourdough' [Tur, Orach Chayim, Chapter 434]. However, in other languages, one must mention each one separately [Darchei Moshe]. And it is good to go back and nullify it again another time on the fourteenth day, at the end of the fifth hour, before the sixth hour arrives, as once the sixth hour arrives, it becomes forbidden, and there is no opportunity to nullify it. Rema: And one should not nullify it during the day, but rather after burning the leaven, in order to fulfill the commandment of burning one’s leaven. (Mahariv)

Se’if 3ג׳

בְּבִטּוּל הַיּוֹם יֹאמַר: דַּחֲזִיתֵיהּ וּדְלָא חֲזִיתֵיהּ, דְּבִעַרְתֵּיהּ וּדְלֹא בִּעַרְתֵּיהּ.

In the nullification during the day, one should say 'whether I have seen it or not, whether I have removed it or not'.