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Yesterday, we noted the Torah’s description of the
double portion of manna that
Benei Yisrael
collected every Erev Shabbat in the wilderness – “laketu lechem mishneh”
(16:22), and we saw that the Gemara (Shabbat 117b) cites this verse as the
source for the obligation of using two loaves of bread at the Shabbat meal.
We also mentioned the practice of Rav Kahana, cited by the Gemara, to hold two
loaves when he recited the berakha, but actually cut only one loaf. Rav Kahana
claimed that since this requirement is derived from the Torah’s description of
the people collecting – but not eating – a double portion, the
mitzva is to recite the
berakha over two loaves, but not to partake of two loaves.
Immediately after this account of Rav Kahana’s
custom, the Gemara proceeds to record the practice of Rabbi Zeira, who would
slice “kulei sheirutei.”
Rashi explains this term to mean that on Shabbat Rabbi Zeira would break off a
very large piece of bread from the loaf after reciting the
berakha. Although this is
generally discouraged, as it gives the appearance of gluttony, on Shabbat this
is proper, Rashi explains, as one thereby demonstrates his desire to eat
heartily in honor of Shabbat.
The Rashba, however, explains the account of Rabbi
Zeira’s practice differently. According to the
Rashba, Rabbi Zeira disagreed with Rav Kahana, and sliced both loaves of bread
after reciting the berakha.
Whereas Rav Kahana maintained that the obligation of “lechem mishneh” requires only
reciting the berakha over two loaves, Rabbi Zeira ruled that one must actually
slice and partake of both loaves of bread. Thus, according
to the Rashba, the Gemara presents a debate among the
Amora’im as to whether one
should slice only one of the two loaves, or both loaves.
Rav Hai Gaon (cited by the Arukh Ha-shulchan O.C. 274:2) also understood that the Gemara presents here
conflicting views.
He rules that one has the option of either slicing
one loaf, in accordance with Rav Kahana’s view, or slicing both, following the
position of Rabbi Zeira.
The Shulchan Arukh (O.C. 274:1-2), in codifying the obligation of “lechem mishneh,” writes: “…one
holds them both in his hands and slices the lower one.
And there is a mitzva on
Shabbat to slice a large piece that will suffice for the entire meal.”
Clearly, the
Shulchan Arukh follows Rashi’s approach, that these accounts of Rav Kahana
and Rabbi Zeira reflect two customs that are both proper to observe on Shabbat,
and not two sides of a debate, and he thus codifies both practices.
Indeed, common practice is to slice only one of the two loaves at the Shabbat
meal.
However, the
Mishna Berura (274:4) cites several authorities – the
Maharshal,
Shela and Vilna Gaon – who had the practice of slicing both loaves
at the Shabbat meal.
Actually, the Maharshal’s custom (as recorded by the
Arukh Ha-shulchan, citing the
Bach and Magen Avraham) was to slice one loaf at the nighttime meal and two at the
Shabbat morning meal.
In any event, the Arukh
Ha-shulchan (274:3) observed that many “medakdekin” (especially
scrupulous observers of Halakha) in
Rav Aharon Yehuda Grossman, in his
Ve-darashta Ve-chakarta,
suggests that these “medakdekin”
perhaps made a point of slicing two loaves because there is likely a Torah
obligation at stake.
As we saw yesterday, the
Arukh Ha-shulchan
himself maintains that the use of two loaves of bread at the Shabbat meal
constitutes a Torah obligation. And since the
Rashba interpreted the Gemara to mean that one view requires slicing two loaves
of bread, the “medakdekin” found it necessary to try to satisfy both opinions, especially
given the relative ease of adding extra small loaves, rather than risk
neglecting a Torah obligation. In any event, as mentioned, common practice is to slice only one of the two loaves.
Rav David Silverberg
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