Part II

Last week, we began discussing lechem mishneh, the possibly Torah-level obligation to recite HaMotzi on two loaves of challah at each Shabbat meal. We emphasized how lechem mishneh reenacts eating manna on Shabbat in the midbar. In light of this insight, let us address using challah in a bag or frozen challah for lechem mishneh.

Challah in a Bag

The Shulchan Aruch (Orach Chayim 167:4) quotes various sources that one should have his ten fingers on the bread as he makes the bracha. The Mishna Berura (167:23) adds, therefore, it is proper to remove gloves before reciting the bracha on bread.

Contemporary poskim—such as the Shemirat Shabbat Kehilchata (2:55 footnote 38)—write that the same applies to a plastic bag. Thus, it is proper to remove the second challah from the plastic bag to place one’s hands directly on it when saying Hamotzi. In addition, since lechem mishneh reenacts eating manna, bread wrapped in plastic bags seems out of place. It is well worth adopting the stricter view since lechem mishneh may constitute a Torah-level obligation.

Frozen Challah

Twentieth-century poskim debate whether a frozen challah may be used as the second uncut bread for lechem mishneh. Some—such as Rav Shmuel Wosner (Teshuvot Shevet HaLevi 6:31)—argue that it is ineligible since frozen food is inedible in its presence. Others—like Rav Ben Zion Abba Shaul (Teshuvot Ohr L’Tziyon 2:21:2)—disagree, arguing that it has the potential to be easily restored to an edible state by leaving it outside of the freezer to thaw.

Once again, we add that since lechem mishneh reenacts eating manna, frozen bread wrapped in plastic bags seems out of place. It is well worth satisfying the stricter view since lechem mishneh may constitute a Torah-level obligation.

Which Challah Do We Cut?

The Beit Yosef (Orach Chayim 274 s.v. Katav Hakolbo) cites differing practices on whether the top or bottom challah should be cut. A reason for cutting the top challah is the Talmudic rule of “ein maavirim al hamitzvah,” one should not pass an opportunity to perform a mitzvah that is before him for a different mitzvah (Yoma 33a and Megillah 6b). The top challah is closer and arguably should not be passed over to cut the lower challah (Magen Avraham 274:1). The Beit Yosef writes that those who advocate cutting the lower challah do so for Kabbalistic reasons.

The Shulchan Aruch (Orach Chayim 274:1) rules that we should cut the bottom challah. The Rama (ibid) notes the Ashkenazic custom (based on Kabbalah) to cut the bottom challah at night and the top challah on Shabbat morning. The Rama writes that Ashkenazim cut the top challah for evening and morning meals on Yom Tov.

The Taz (Orach Chayim 274:1) presents a method for cutting the bottom challah and avoiding violating the “ein maavirim al hamitzvot” rule. He writes that one should position the bottom challah closer to himself, thereby, making cutting the bottom challah, the mitzvah that presents itself more immediately. The Mishna Berura (274:5) cites the Taz as an option to solve this problem. Another option—writes the Mishna Berura—is to recite the bracha on the top challah and, subsequently, place that challah on the bottom and cut it.

The Aruch Hashulchan (Orach Chayim 274:6) defends those who do not satisfy the Taz’s concern, arguing that “ein maavirim al hamitzvot” only applies to the order of two mitzvot that one fulfills. He argues that it does not apply when only doing one of the mitzvot—such as lechem mishneh—when eating only the bottom bread.

Sephardic practice is debated. The Kaf Hachaim (274:2) follows the Ari, zt”l, that one who uses only two challot should cut the top challah. Rav Ovadia Yosef (Yalkut Yosef 4:1:305) writes that Sephardim should follow the Shulchan Aruch and cut the bottom challah. He recognizes, though, that many Sephardim follow the Ari, zt”l, to always cut the top challah based on Kabbalistic reasons.

Conclusion

The mitzvah of lechem mishneh enriches our Shabbat experience and connects us with our eating manna in the midbar. It reminds and inspires us that just as Hashem sustained our ancestors with manna, He supports those who zealously observe and honor Shabbat. As we sing in the Shabbat zemirot, “Ki eshemra Shabbat Keil yishmereini—because I guard Shabbat Hashem guards me.”

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.