Birkat Hamazon: Knives on the Table

Many people have the custom to cover or remove any knives that are on the table before reciting Birkat Hamazon.[1] The reason for this is because knives are reminiscent of swords, and swords represent warfare and the shortening of life. A table, on the other hand, represents the altar of the Beit Hamikdash, and by extension, the lengthening of life.[2] Another reason for covering or removing the knives is because there was once an individual who became so distressed at the mention of Jerusalem in the course of the Birkat Hamazon that he took a knife that was on the table and stabbed himself with it.[3] According to the first reason, it would suffice to merely cover the knives. According to the second reason, however, the knives should be completely removed from the table.[4]

There are also kabalistic considerations for removing knives from the table before Birkat Hamazon. As the Kaf Hachaim writes in a very cryptic comment:

It is written in the name of the Arizal that one who is a descendant of Cain should be especially careful to remove the knives from the table before reciting Birkat Hamazon. It does not suffice to simply cover them. Today we do not know who descends from Cain and who descends from Abel, and therefore, everyone should remove the knives from the table when reciting Birkat Hamazon.[5]

Covering the knives also serves to recall the teaching that the Angel of Death has no power over those who recite Birkat Hamazon carefully and with concentration.[6] Those who choose to merely cover the knives on the table, should be sure to cover them fully – including their handles.[7] Most authorities rule that plastic knives need not be removed or covered,[8]though others argue that since plastic knives can cause injury (as per the second reason stated above), they too must be covered or removed.[9] There is no need to cover or remove the knives when reciting "al hamichya" following a snack.[10]

At large meals with many participants, in which covering or removing all the knives from all the tables would be difficult, it suffices to merely cover or remove the knives that are within hands reach.[11] It can also be suggested that the presence of many people at a meal lessens the concern that one might harm oneself with the knives that are on the table, thereby minimizing the need to cover them according to the second reason stated above.

On Shabbat and holidays there is no need to cover or remove the knives, as the holiness of these days is said to protect us from any possible trouble.[12] There is some discussion whether it is necessary to cover or remove the knives from the table at the Melaveh Malka meal.[13] In fact, some authorities are of the opinion that one is never required to cover or remove the knives at night.[14] It is noted that most people are not especially careful to observe this custom nowadays, and a number of contemporary authorities have justified this conduct.[15]

[1] OC 180:5; Rokeiach 332; Sefer Chassidim 102; Sefer Kushiot 84; Kitzur Shulchan Aruch 44:4; Kaf Hachaim, OC 180:15. For more on covering vs. removing the knives see: Shibolei Haleket 155; Kaf Hachaim, OC 180:15; Rivevot Ephraim 8:76:2.

[2] Shulchan Aruch Harav, OC 180:6; Mishna Berura 180:11; Shibolei Haleket 155. See also Rashi, Shemot 20:22. Even if the knives are made of gold or silver (metals from which swords are not generally manufactured) they should still be covered or removed (Siach Yitzchak 95).

[3] Shibolei Haleket 155; Beit Yosef, OC 180; Kitzur Shulchan Aruch 44:4; Mishna Berura 180:11.

[4] Mishna Berura 180:11.

[5] Kaf Hachaim, OC 180:15.

[6] Elya Rabba 180:6.

[7] Maaseh Ish Vol. 4 p.120; Chut Shani, Shabbat, Vol 3.

[8] Rivevot Ephraim 7:250:3; Chashukei Chemed, Sanhedrin 76b.

[9] Beit Avi, EH 3:145:5. See also Az Nidberu 7:2.

[10] Eishel Avraham, OC 180; Salmat Chaim 184; Rivevot Ephraim 1:136:2.

[11] V'yan David 1:28.

[12] Shulchan Aruch Harav, OC 180:6; Rivevot Ephraim 7:250:3. See also Magen Avraham 180:5.

[13] Ohr Yitzchak 117.

[14] See Rivevot Ephraim 1:136:2, 8:346.

[15] Kitzur Shulchan Aruch 44:6; Aruch Hashulchan, OC 180:6. See also Or Yitzchak 56 for some interesting commentary on this custom.