Baking Challa
Ezra[1] instituted ten enactments in his lifetime. Among them is the requirement for women to bake challa on Erev Shabbat.[2] Although perhaps not one of the easiest preparations for Shabbat, baking one’s own challa bread is surely one of the most rewarding. It is considered to be exceptionally meritorious to personally bake the challot for one's Shabbat meals.[3] Not only does baking challa allow one to honor Shabbat, but it also allows one the opportunity to fulfill the mitzva of hafrashat challa, separating the required portion from the dough.[4] Indeed, it is explained that the Shabbat bread is called "challa" in order to remind women that they must perform hafrashat challa when baking the Shabbat bread each week.[5] Baking challa at home ensures that there will be bread available for a poor person who has none, should one come knocking.[6]
This custom for women to bake challa on Erev Shabbat was meticulously observed during the Talmudic era.[7] In more recent times, the late Satmar Rebbe is quoted as having said that “If women knew the reward that awaits those who bake challot for Shabbat, bakeries wouldn't sell a single challa." Although it is preferable for women to bake their own challa,[8] it is perfectly acceptable to purchase challot from the local bakery, as well.[9] This is especially true if one prefers their taste.[10] Some authorities suggest that one bake at least a small amount of challa at home and buy the rest from the bakery.[11]
One must be sure to use the amount of flour required in order to be able to perform the mitzva of hafrashat challa when baking challot, or any bread for that matter.[12] In order to be obligated in the mitzva, one must use a minimum of “forty-three eggs’ worth” of flour.[13] In modern-day terms, this is about five pounds[14] or just over two kilos of flour. One who uses less than this amount of flour when baking should still separate challa, but the accompanying blessing is not recited. There are, however, authorities who rule that one may recite the accompanying blessing if four pounds,[15] or even slightly more than three pounds,[16] of flour are used.[17]
It is particularly auspicious for the challot to be baked on Erev Shabbat.[18]This is because the mitzva of hafrashat challa serves to rectify the sin of Chava, which took place on the first Friday of creation.[19] It is also serves to remind us that the lechem hapanim were baked every Erev Shabbat.[20] It is completely acceptable, however, to bake the challot earlier in the week if necessary.[21] It is interesting to note that while it is certainly meritorious to prepare elaborate meals in honor of Shabbat, one ultimately fulfills the mitzva of eating a Shabbat meal by simply eating bread. As such, when one bakes challa, one is personally involved in preparing the only truly required component of the Shabbat meal. This is a form of hiddur mitzva.[22]
Another reason why it is customary for women to bake Challa in honor of Shabbat is to ensure that the family eats Jewish baked bread, known as “pat Yisrael,” at least on Shabbat.[23] Although it is completely permissible, even on Shabbat, to eat kosher bread baked by a non-Jew, it is halachically preferable to eat bread baked by a Jew. Eating “pat Yisrael” on Shabbat is another way in which we honor Shabbat. It is also taught that the term for the two loaves of challa that are used at every Shabbat meal, “lechem mishna,” can also be read as “lechem meshuna” – bread that is different. This is why the bread used for Shabbat is distinct from the bread that is eaten during the week in shape, size, taste, and color.[24]
Some sources cite a custom for women to prepare at least three loaves of challa for Shabbat: one large, one medium, and one small.[25] The large one is reserved for the Shabbat day meal. This is because it is considered proper to save the most desirable and attractive Shabbat foods for the daytime meal. The medium one is used for the Friday night meal, and the small one is used for the Third meal.
One may bake a large number of challot at one time and freeze them for future Shabbatot. One who warms up a freshly frozen challa for the Shabbat meal is considered to have complied with Ezra's enactment, as well.[26] When the challot are removed from the oven they should be placed directly on the table while still hot.[27] In fact, it is commendable to recite the blessing upon the challot Friday night while they are still hot from the oven, if possible.[28]
Challa bread is generally formed into a loaf by braiding together several strips of dough. In this way, the challot resemble the shape of a canoe, which was the shape of the lechem hapanim in the Beit Hamikdash.[29] Some have the custom to form each challa out of six such strips. In this way, the two required challot (lechem mishna) at each Shabbat meal consist of twelve braids, which serves to recall the twelve loaves of the lechem hapanim.[30] Other sources suggest that the two challot represent two letter "vavs," whose numerical value adds up to twelve, which serves to recall the twelve loaves of the lechem hapanim. There are also those who actually prepare twelve challot for the Shabbat meals in commemoration of the lechem hapanim.[31]
Widespread custom is to use round challot during the High Holiday season. The round shape is intended to symbolize our wish that just as the round challot have no end, so too, we should be blessed with a year of goodness that never ends.[32] Some also add raisins to the High Holiday Challot in order to symbolize wishes for a sweet year.[33]
Many people have the custom to bake the first challa following Pesach in the shape of a key (schlissel challa), or to bake the challa with a key embedded in it. This is based on the teaching that all the gates of Heaven are opened on Pesach and, at its conclusion, the gates are once again closed. Therefore, baking the challot in the shape of a key symbolizes our hope of "unlocking" the gates of Heaven, particularly the gate of prayer, and that they continue to remain open even after Pesach. Baking a challa in the shape of a key is also said to be a segula for parnassa.[34] The origins of this “key challa” are somewhat mysterious and controversial in nature, and will be dealt with at length in the next volume in the series.
[1] Also known as “Ezra the Scribe,” “Ezra the Priest,” and “Ezra the Prophet.”
[2] Bava Kamma 82a. See also Ben Ish Chai, Lech Lecha 6.
[3] OC 529:1; Rema, OC 242:1.
[4] Mishna Berura 242:6.
[5] Yerushalmi, Megilla 4:1; Eishel Avraham (Botchatch), OC 260; Otzar Hashabbat 82.
[6] Meiri to Bava Kamma 82a; Rambam, Hilchot Ishut 21:5.
[7] Ta'anit 25a.
[8] Biur Halacha 242.
[9] Rav Yosef Braun, in his ha’aros to me on this sefer, argues very strongly that women should make every effort to bake their own challot rather than to buy them from a bakery.
[10] Hilchot Shabbat B'shabbat 1:13; Or L'tzion 2:47:1. See Mishne Halachot 15:95 for a dissenting opinion.
[11] Or Yitzchak, OC 65; Chelkat Yaakov 2:81.
[12] Rema, OC 242:1; Shraga Hameir 8:16.
[13] Chullin 135b; Eruvin 83a; YD 324:1.
[14]The view of Rabbi Yosef Henkin.
[15]The view of Rabbi Tzvi Pesach Frank.
[16]Shemirat Shabbat K’hilchata 42:9; Challa K’hilchata 5:2.
[17]Teshuvot V’hanhagot 1:672.
[18] Ben Ish Chai, Lech Lecha 2:6.
[19] Magen Avraham 242:4; Chayei Adam, Shabbat 1:4; Kitzur Shulchan Aruch 38:8; Mishna Berura 242:6.
[20] Siddur Yaavetz, Amudei Shamayim.
[21] Avnei Yashfei 5:45. See also Meiri to Bava Kamma 82a.
[22] Avnei Yashfei 5:45.
[23] Yad Efraim 242; Kaf Hachaim, OC 242:22; Or Yitzchak, OC 65.
[24] Mechilta, Beshalach.
[25] Minhag Yisrael Torah, OC 242:1; Kitzur Shulchan Aruch 72:6.
[26] Shraga Hameir 8:16.
[27] Taz, YD 178:7.
[28] Minhag Yisrael Torah 242:1
[29] Menachot 94b.
[30] Elya Rabba 167:2.
[31] Minhag Yisrael Torah, OC 274:1.
[32] Attributed to the Chatam Sofer.
[33] For more on symbolism and Challot: http://www.aish.com/hhRosh/hhRoshDefault/Why_Round_Challah$.asp.
[34] Minhag Yisrael Torah, OC 493:1; Taamei Haminhagim 596,597.