MISHNA: On the evening [ohr] of the fourteenth of the month of Nisan, one searches for leavened bread in his home by candlelight. Any place into which one does not typically take leavened bread does not require a search, as it is unlikely that there is any leavened bread there.

And with regard to what the Sages of previous generations meant when they said that one must search two rows of wine barrels in a cellar, i.e., a place into which one typically takes some leavened bread, the early tanna’im are in dispute.

Beit Shammai say that this is referring to searching the first two rows across the entire cellar, and

Beit Hillel say: There is no need to search that extensively, as it is sufficient to search the two external rows, which are the upper ones. This dispute will be explained and illustrated in the Gemara.

We further learned in the mishna that Beit Hillel say: It is sufficient to search the two external rows, which are the upper ones. There is an amoraic dispute with regard to this statement. Rav said it is referring to the uppermost row of barrels and the row that is beneath it. And Shmuel said it means the uppermost front row and the next one that is inward into the cellar. What is the reason for the opinion of Rav? He infers from the term: Outer rows, that Beit Hillel mean that both rows face outward. The Gemara raises a difficulty: But doesn’t the mishna also teach: Upper rows, indicating that both rows are adjacent to the ceiling? The Gemara answers: This term comes to exclude the lowest of the lower rows. One must search only the top two rows.

There is an even greater difficulty: the Talmud states explicitly, “Rava said: One should know of himself whether or not he is completely righteous” (Berakhot 61). This indicates that there exists a reality of a person being completely righteous and an obligation to become completely righteous. Furthermore, a person is obligated to examine and know that truth within himself. Accordingly, how is it that an oath is administered to the soul that it should always consider itself wicked, and it should never know the truth about itself, after the Sages have required the opposite (as explained)?

[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.