[The Mishna Pesachim begins] "On the night of the 14th, they check for chametz by the light of a candle. Every place that chametz could not be brought does not need to be checked. And why did they speak of two rows of a wine cellar as a place in which chametz could be brought? Beit Shamai says, "two rows across the whole area of the cellar." Beit Hillel says, "the two outer rows, which are the uppermost." Here the topic of checking for chametz teaches that a person needs to refine and clean himself from all dirt and waste and remove any relation of these things from himself, therefore the Mishna says that a place which one enters requires checking, but a place which one does not entire does not require it. Thus if a person knows on his own that he clean from some particular thing, he does not need to check for that thing, as it said that a person has to know himself. This is the point that the Mishna asks about when it asks why they spoke of the "two rows in a wine cellar," because the wine cellar teaches us about a Talmid Chacham and for what he needs to ...
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Starting at the beginning of the maamar and completing the translation.
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[The Mishna Pesachim begins] "On the night of the 14th, they check for chametz by the light of a candle. Every place that chametz could not be brought does not need to be checked. And why did they speak of two rows of a wine cellar as a place in which chametz could be brought? Beit Shamai says, "two rows across the whole area of the cellar." Beit Hillel says, "the two outer rows, which are the uppermost."
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Here the topic of checking for chametz teaches that a person needs to refine and clean himself from all dirt and waste and remove any relation of these things from himself, therefore the Mishna says that a place which one enters (probably carrying chometz) requires checking, but a place which one does not enter does not require it. Thus if a person knows on his own that he clean from some particular thing, he does not need to check for that thing, as it said that a person has to know himself.
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This is the point that the Mishna asks about when it asks why they spoke of the "two rows in a wine cellar," because the wine cellar teaches us about a Talmid Chacham (and us who aspire to be scholars and spiritual people as well) and for what he needs to search. The Mishnah answers, 'a place where one brings in chomets'. This means that there is in the depths of one's heart and mind (something to consider), there one must search even though one is completely clean in terms of action.
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Which things should one search for? The Mishna explains - Beit Shammai says two rows on the face of the wine cellar and Beit Hillel say the two outermost rows which are the top rows. Two rows alludes to the two tablets of stone which were given to us written in two rows of five commandments each. It is in regard to this that Beit Shammai said two rows on the face (front) of the wine cellar meaning that we we must examine ourselves about the all the Ten Commandments. Beit Hillel say two rows on the outside of the cellar which are the topmost rows.
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One opinion says, reading more precisely, the top and inside from the top
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"I am" and "do not kill"
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the other opinions reads the top and the one below
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"I am" and "do not have other gods".
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This is to be applied as, one tells us "I am" and "do not kill"
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"I am" means that Words of Torah should be tied in to your heart
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and "do not kill" means that you should not think badly about your friend in your heart.
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If a person is purified in this, it is a sign that you are in the clear with all of the Torah. There are three main points to achieve in life listed in the Zohar - love God, the People of Israel and yourself. (Zohar Shemot 200a). This is Shemuel's opinion.
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Rav says "I am" and "do not have other gods"
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"I am" as we have explained and " do not have.." meaning do not follow the pleasures of your body and this is where you need to focus your search. If you are clean in this area it is a sign that you are clean in the entire Torah. The practical ruling is like Shemuel.
אוֹר לְאַרְבָּעָה עָשָׂר בּוֹדְקִין אֶת הֶחָמֵץ לְאוֹר הַנֵּר כָּל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ כוּ' וּבַמֶּה אָמְרוּ שְׁתֵּי שׁוּרוֹת כוּ' מָקוֹם שֶׁמַּכְנִיסִין בּוֹ חָמֵץ. הִנֵּה עִנְיַן בְּדִיקַת חָמֵץ מוֹרֶה שֶׁהָאָדָם צָרִיךְ לְבָרֵר וּלְנַקּוֹת עַצְמוֹ מִכָּל סִיג וּפְסוֹלֶת וְצָרִיךְ לְהָסִיר מִמֶּנּוּ כָּל נְגִיעוֹתָיו מִצַּד עַצְמוֹ, וְלָכֵן נֶאֱמַר בַּמִּשְׁנָה מָקוֹם שֶׁמַּכְנִיסִין בּוֹ צָרִיךְ בְּדִיקָה, אֲבָל מָקוֹם שֶׁאֵין מַכְנִיסִין בּוֹ אֵין צָרִיךְ, הַיְינוּ בְּאִם הָאָדָם יוֹדֵעַ בְּעַצְמוֹ שֶׁהוּא נָקִי בָּזֶה אֵין צָרִיךְ לִבְדּוֹק בְּזֶה הַדָּבָר, כְּמוֹ שֶׁאָמְרוּ לֵידַע אִינִישׁ בְּנַפְשֵׁיהּ, וְעַל זֶה מַקְשֵׁי הַמִּשְׁנָה וּבַמֶּה אָמְרוּ שְׁתֵּי שׁוּרוֹת בַּמַּרְתֵּף, כִּי מַרְתֵּף שֶׁל יַיִן מוֹרֶה עַל תַּלְמִיד חָכָם לָמָּה הוּא צָרִיךְ בְּדִיקָה וּמְשַׁנֵּי מָקוֹם שֶׁמַּכְנִיסִין כוּ', הַיְינוּ שֶׁיֵּשׁ מַעֲמַקֵּי הַלֵּב וּמַחְשָׁבוֹת שָׁם צָרִיךְ לִבְדּוֹק אֶת עַצְמוֹ אַף שֶׁעַל הַמַּעֲשֶׂה הוּא נָקִי. וּבְאֵיזֶה הָעִנְיָנִים צָרִיךְ שֶׁיִּהְיֶה הַבְּדִיקָה, מְפָרֵשׁ הַמִּשְׁנָה בֵּית שַׁמַּאי אוֹמְרִים שְׁתֵּי שׁוּרוֹת עַל פְּנֵי כָּל הַמַּרְתֵּף וּבֵית הִלֵּל אוֹמְרִים שְׁתֵּי שׁוּרוֹת הַחִיצוֹנוֹת שֶׁהֵן הָעֶלְיוֹנוֹת, שְׁתֵּי שׁוּרוֹת רוֹמְזִין עַל שְׁנֵי לוּחוֹת שֶׁנִּתְּנוּ שְׁתֵּי שׁוּרוֹת שֶׁל חָמֵשׁ חָמֵשׁ, וּבָזֶה אָמְרוּ בֵּית שַׁמַּאי שְׁתֵּי שׁוּרוֹת עַל פְּנֵי כָּל הַמַּרְתֵּף הַיְינוּ שֶׁצָּרִיךְ לִבְדּוֹק בְּכָל עֲשֶׂרֶת הַדִּבְּרוֹת אִם הוּא נָקִי. וּבֵית הִלֵּל אוֹמְרִים שְׁתֵּי שׁוּרוֹת הַחִיצוֹנוֹת שֶׁהֵן עֶלְיוֹנוֹת, וּמַר דָּיֵיק עֶלְיוֹנָה וְלִפְנִים הֵימֶנָּה הַיְינוּ "אָנֹכִי" וּכְנֶגְדּוֹ "לֹא תִּרְצַח", וּמַר דָּיֵיק עֶלְיוֹנָה וּלְמַטָּה הֵימֶנָּה הַיְינוּ "אָנֹכִי" וְ"לֹא יִהְיֶה לְךָ". מַר דָּיֵיק "אָנֹכִי" וְ"לֹא תִּרְצַח" "אָנֹכִי" הַיְינוּ שֶׁיִּהְיוּ דִּבְרֵי תּוֹרָה קְשׁוּרִים בְּלִבְּךָ, וְ"לֹא תִּרְצַח" הַיְינוּ שֶׁלֹּא תַּחְשׁוֹב רָעַת חֲבֵרְךָ בִּלְבָבְךָ. וּבְאִם הָאָדָם מְבֹרָר בָּזֶה, הוּא סִימָן שֶׁהוּא נָקִי בְּכָל הַתּוֹרָה, כִּי תְּלַת נִקּוּדִין יֵשׁ (זוהר שמות ר'.) וְהֵם לֶאֱהוֹב הַש"י וּכְלַל יִשְׂרָאֵל וְאֶת עַצְמוֹ, וְזֹאת הוּא דַּעַת שְׁמוּאֵל. וְרַב אָמַר "אָנֹכִי" וְ"לֹא יִהְיֶה לְךָ", "אָנֹכִי" כְּמוֹ שֶׁנִּתְבָּאֵר וְ"לֹא יִהְיֶה לְךָ" הַיְינוּ שֶׁלֹּא יֵלֵךְ הָאָדָם אַחַר הֲנָאוֹת גּוּפוֹ, וּבָזֶה צָרִיךְ עִיקַּר הַבְּדִיקָה, וְאִם הָאָדָם נָקִי בָּזֶה הוּא רְאָיָה שֶׁהוּא נָקִי בְּכָל הַתּוֹרָה, וַהֲלָכָה כְּוָתֵיהּ דִּשְׁמוּאֵל.
[The Mishna Pesachim begins] "On the night of the 14th, they check for chametz by the light of a candle. Every place that chametz could not be brought does not need to be checked. And why did they speak of two rows of a wine cellar as a place in which chametz could be brought? Beit Shamai says, "two rows across the whole area of the cellar." Beit Hillel says, "the two outer rows, which are the uppermost." Here the topic of checking for chametz teaches that a person needs to refine and clean himself from all dirt and waste and remove any relation of these things from himself, therefore the Mishna says that a place which one enters requires checking, but a place which one does not entire does not require it. Thus if a person knows on his own that he clean from some particular thing, he does not need to check for that thing, as it said that a person has to know himself. This is the point that the Mishna asks about when it asks why they spoke of the "two rows in a wine cellar," because the wine cellar teaches us about a Talmid Chacham and for what he needs to ...
Starting at the beginning of the maamar and completing the translation.
[The Mishna Pesachim begins] "On the night of the 14th, they check for chametz by the light of a candle. Every place that chametz could not be brought does not need to be checked. And why did they speak of two rows of a wine cellar as a place in which chametz could be brought? Beit Shamai says, "two rows across the whole area of the cellar." Beit Hillel says, "the two outer rows, which are the uppermost."
Here the topic of checking for chametz teaches that a person needs to refine and clean himself from all dirt and waste and remove any relation of these things from himself, therefore the Mishna says that a place which one enters (probably carrying chometz) requires checking, but a place which one does not enter does not require it. Thus if a person knows on his own that he clean from some particular thing, he does not need to check for that thing, as it said that a person has to know himself.
This is the point that the Mishna asks about when it asks why they spoke of the "two rows in a wine cellar," because the wine cellar teaches us about a Talmid Chacham (and us who aspire to be scholars and spiritual people as well) and for what he needs to search. The Mishnah answers, 'a place where one brings in chomets'. This means that there is in the depths of one's heart and mind (something to consider), there one must search even though one is completely clean in terms of action.
Which things should one search for? The Mishna explains - Beit Shammai says two rows on the face of the wine cellar and Beit Hillel say the two outermost rows which are the top rows. Two rows alludes to the two tablets of stone which were given to us written in two rows of five commandments each. It is in regard to this that Beit Shammai said two rows on the face (front) of the wine cellar meaning that we we must examine ourselves about the all the Ten Commandments. Beit Hillel say two rows on the outside of the cellar which are the topmost rows.
One opinion says, reading more precisely, the top and inside from the top
"I am" and "do not kill"
the other opinions reads the top and the one below
"I am" and "do not have other gods".
This is to be applied as, one tells us "I am" and "do not kill"
"I am" means that Words of Torah should be tied in to your heart
and "do not kill" means that you should not think badly about your friend in your heart.
If a person is purified in this, it is a sign that you are in the clear with all of the Torah. There are three main points to achieve in life listed in the Zohar - love God, the People of Israel and yourself. (Zohar Shemot 200a). This is Shemuel's opinion.
Rav says "I am" and "do not have other gods"
"I am" as we have explained and " do not have.." meaning do not follow the pleasures of your body and this is where you need to focus your search. If you are clean in this area it is a sign that you are clean in the entire Torah. The practical ruling is like Shemuel.