Part I

The Torah (Shemot 16:22 with Rashi) records that in the midbar, two portions of manna fell on Fridays. The Gemara (Shabbat 117b) writes that, accordingly, we are obligated to take lechem mishneh on Shabbat. The following discussion is partly based on a shiur from Yeshivat Har Etzion’s Rav Binyamin Tabory, zt”l.

The Nature of the Obligation: Rashi Versus Rashba

The Gemara (Shabbat 117b) states that one must “Botzeiah” (recite a bracha) two loaves of bread on Shabbat because lechem mishneh fell on Fridays. Acharonim debate whether this is a biblical or rabbinical obligation. The Magen Avraham (618:10) indicates it is a rabbinic obligation, whereas the Aruch Hashulchan (Orach Chayim 274:1) believes it is a Torah obligation.

Rashi and the Rashba argue about the meaning of the word “Botzeiah.” Rashi (s.v. Livtzoa) explains it in this context as “recite a bracha.” Rashi implies (as noted by Rav Chaim Soloveitchik, see Mesorah 4:16) that one recites the bracha on both breads but eats only one.

The Rashba (commentary to Shabbat 117b s.v. Rabbi Zeira and Teshuvot 6:530) explains “Botzeiah” in this context as “cut.” According to the Rashba, one must cut both challot.

The Shulchan Aruch (Orach Chayim 274:1) codifies Rashi, and the Vilna Gaon (Biur Hagra ad. loc. s.v. Al Shtei) follows the Rashba. The Mishna Berura (274:4) notes that common practice follows the Shulchan Aruch, and the Aruch Hashulchan (Orach Chayim 274:3) records that many Jews in Lithuania follow the Vilna Gaon.

Interestingly, the Baer Heitav (Orach Chayim 274:2) cites the Ari zt”l’s practice of placing 12 challot on the Shabbat table at each meal. The 12 challot correspond to the 12 challot of the lechem hapanim (Vayikra 24:5-9) that the Kohanim would eat in the Beit Hamikdash on Shabbat. Many Chassidim and Sephardim follow this practice.

One may analyze the Rashi-Rashba dispute as follows: Rashi believes that the lechem mishneh obligation recreates our ancestors eating manna on Shabbat. The Daat Zekeinim to Shemot 16:22 explains that two loaves of manna fell every day—one for the morning meal and one for the evening meal. On Friday, four loaves of bread fell. One is for the Friday morning meal, leaving three loaves left. On Friday night, they would eat one loaf, leaving two left. On Shabbat morning, they would eat one loaf, leaving one to eat during the third meal, which is eaten on Shabbat afternoon. According to Rashi, we follow this schedule and eat only one loaf at each Shabbat meal.

This scheme does not fit the Rashba’s approach. He does not believe the lechem mishneh obligation replicates the manna eating experience. Rather, he thinks we must eat two breads, instead of the usual one for each meal. The idea of lechem mishneh—according to the Rashba—is doubling what we usually have on Shabbat.

The Rashba in the Teshuva notes that this is consistent with other aspects of Shabbat, where we double many things. Every day, we offer one lamb for the Korban Tamid. On Shabbat, we offer two lambs for Korban Mussaf (Bamidbar 28:1-10). Every day, we recite one Mizmor Tehillim for the day, and on Shabbat evening and Shabbat morning, we recite two psalms of the day (Mizmor Shir Leyom Hashabbat and Hashem Malach Geiut Laveish). The Torah presents two aspects of Shabbat—“shamor” and “zachor.” Based on this—writes the Rashba—we light two Shabbat candles.

Ramifications of the
Rashi-Rashba Dispute: Seudah Shlishit, Women and Yom Tov

This dispute between Rashi and the Rashba has at least three ramifications. One is the dispute about whether we require lechem mishneh for seuda shlishit. The Rama (Orach Chayim 291:4) notes the common Ashkenazic custom to bless only one challah during seuda shlishit. Daat Zekeinim notes that the Ashkenazic practice corresponds to what we did in the midbar. Just as they had only one bread for seuda shlishit, we also only have one bread for seuda shlishit.

The Rama concludes that it is best to have lechem mishneh at seuda shlishit as well. It is well worth satisfying the stricter view since lechem mishneh may constitute a Torah-level obligation.

On the other hand, the Rambam (Hilchot Shabbat 30:9) and the Shulchan Aruch (Orach Chayim 291:4) state that we should also have lechem mishneh for seuda shlishit. Rav Yitzchak Yosef (Yalkut Yosef 4:1:406) notes that Sephardic Jews have lechem mishneh, even at seuda shlishit. This approach seems to fit better with the Rashba’s approach to lechem mishneh. The idea of doubling the everyday norm applies to seuda shlishit as well. However, the Shulchan Aruch does not require cutting both breads like the Rashba. In his view, the doubling idea applies only to the presence—not the cutting of two breads.

Women and Lechem Mishneh

The Ran (44a in the pages of the Rif, s.v. Vekatav Rabbeinu Tam) presents two explanations for why women are obligated in lechem mishneh. Rabbeinu Tam says that despite being a time-bound positive mitzvah, women are obligated to observe lechem mishneh because they were involved in the miracle of the double portion of manna falling on Fridays. The Ran believes that the Gemara (Brachot 20b) that teaches that women are obligated to recite kiddush implies that women are obligated in all matters relating to Shabbat. The Ran understands the Gemara to teach that men’s and women’s obligations are the same in every aspect of Shabbat.

The two answers fit with the Rashi-Rashba dispute. Rabbeinu Tam’s approach—which is that women were also involved in the lechem mishneh miracle—fits well with Rashi’s approach, which is that lechem mishneh recreates the Shabbat manna experience. On the other hand, the Ran (43b in the pages of the Rif s.v. Amar Rava)—who approvingly cites the Rashba’s understanding of lechem mishneh—offers a different reason for why women are obligated in lechem mishneh.

Bottom line, women are obligated in lechem mishneh (Mishna Berura 274:1, Aruch Hashulchan O.C. 274:4 and Rav Ovadia Yosef (Teshuvot Yechaveh Daat 4:25). The opinion of Rav Shlomo Kluger (Teshuvot Haelef Lecha Shlomo 114) that women are excused from lechem mishneh is rejected by almost all poskim.

Yom Tov

The Rambam (Hilchot Chametz Umatzah 8:6) and Shulchan Aruch (Orach Chayim 629:1) state that lechem mishneh applies to Yom Tov. The Mishna Berura (629:10) and Aruch Hashulchan Orach Chayim 274:5) explain that this ruling follows the midrashim that records that manna did not fall on Yom Tov. Thus, the lechem mishneh miracle occurred on Erev Yom Tov, as well as Erev Shabbat (see Tosafot Beitzah 2b s.v. Vehaya, who note conflicting midrashim whether manna fell on Yom Tov). This fits with Rashi’s approach that lechem mishneh reenacts the manna.

However, either the Rashba disagrees and believes that the rule of lechem mishneh does not apply to Yom Tov (the Rashba does not explicitly address this question), or he has a different explanation for having lechem mishneh on Yom Tov. An answer might be that the positive mitzvot of Shabbat and Yom Tov are linked (see Rambam Hilchot Yom Tov 6:16).

Next week, we will, iy”H, complete our discussion of lechem mishneh by discussing whether we may use challah in a bag or frozen challah for lechem mishneh and which bread we cut.

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.