While a well-known hallmark of the Shabbat table, delving deeper into covering the challah helps us optimally fulfill this mitzvah.
Three Reasons
The Rishonim offer three reasons for this mitzvah. The Rashbam (Pesachim 100b s.v. hachi garsinan) cites the She’iltot that the purpose is for the meal to be served in Shabbat’s honor. Tosafot (op. cit. s.v. she’ein) explains that it reenacts the manna sandwiched between dew on top and bottom. The Rosh (Pesachim 10:3) cites the Yerushalmi as saying that the reason is to avoid “embarrassing” the challah since a bracha is normally recited on bread before wine. Rabbis are fond of noting that avoiding embarrassing challah sensitizes us to avoid embarrassing people (similar to Rashi to Shemot 20:23 regarding the ramp used to ascend the Mizbeach).
Six Nafka Minnot
Several practical differences (nafka minot) emerge from these three reasons. First—mentioned by the Mishna Berura (271:41)—is when reciting kiddush on challah. The Yerushalmi’s reason does not apply, but the other two do. The Mishna Berura concludes by noting the custom of covering the challah even when reciting kiddush over it.
The Mishna Berura notes a second nafka mina—how long the challah must be covered. He cites the Chayei Adam, who rules that according to the She’iltot reason, one should keep the Challot covered until the Hamotzi is completed. Although he cites the Pri Megadim that even according to the She’iltot, it suffices for the challot to be covered until after kiddush, the Mishna Brura accords the Chayei Adam the last word—implying that this opinion should best be satisfied.
A third nafka mina is how much food must be covered. Rav Yosef Dov Soloveitchik (cited by Rav Hershel Schachter in MiPeninei HaRav, page 69) believes one should satisfy the She’iltot’s reason and cover any food on the table, not just the challah. While most poskim do not mention this stringency, Rav Soloveitchik’s reasoning is compelling and worthwhile.
A fourth nafka mina is whether one may wait to bring the challah to the table until after kiddush (some prefer to do this—to keep the challah on the warming table until it is ready for eating). While the Vilna Gaon (cited in the Maaseh Rav 118) did this, the Shemirat Shabbat Kehilchata (47:22) records the custom to bring the challah to the table before kiddush. Although the Vilna Gaon’s practice might be an ideal way to present the meal in honor of Shabbat and satisfy the Yerushalmi’s concern, it seems a less-than-perfect way to commemorate the manna.
A fifth nafka mina is whether the challot should be covered when reciting Hamotzi on bread during seuda shelishit. Since kiddush is not recited, the Yerushalmi’s reason is not applicable (Aruch Hashulchan, Orach Chayim 299:14). Common practice reflects this approach. However, some (Kaf Hachaim 274:54) argue that we should commemorate the manna even at seuda shlishit.
Finally, a sixth nafka mina is whether a transparent cover suffices. Such a cover might not satisfy the concern of embarrassing the bread, but it satisfies the other reasons to cover the challah.
Conclusion
A rich discussion emerges from discussing the beloved mitzvah of covering the challah. The bottom line is that it is well worth trying to fulfill this beautiful practice in its optimal way to cover all its varied reasons.
Rabbi Jachter serves as the rav of Congregation Shaarei Orah, rebbe at Torah Academy of Bergen County and a get administrator with the Beth Din of Elizabeth. Rabbi Jachter’s 19 books may be purchased at Amazon and Judaica House.
