Salt and Bread

After reciting the hamotzi blessing, it is proper to dip one’s bread into salt before eating it. This is in order to recall that a table is compared to an altar, and the food that one eats is compared to an offering. All offerings in the Beit Hamikdash were accompanied with salt.[1] It is also explained that the Torah required offerings to be accompanied with salt in order to teach us that an offering “preserves” its owner just as salt preserves meat.[2]Some have the custom, which originated with the Chatam Sofer, not to dip bread into salt on Friday nights in order to recall that no offerings were ever brought on the altar on Friday nights.[3]

There is a widespread custom to dip the bread into salt three times, a practice that is based on kabbalistic teachings.[4] It is also noted that the word for salt, melach, has a gematria of 78, which is three times the gematria of the “shem havaya” name of God (26). The kabbalists teach that one should have the words "bread" and "salt" in mind when dipping bread into salt, as both words are composed of the same letters. It is also taught that bread represents “mercy” and salt represents “judgment.” By dipping bread into salt we are, in effect, symbolizing the preference for mercy over judgment.[5]

Another reason that we dip bread into salt is to ensure that it is tasty.[6]According to this explanation, one who prefers a different condiment with one’s bread may dip his bread into that item instead. Similarly, bread that is already seasoned or spiced need not be dipped into salt.[7] It is for this reason that most people don’t dip sandwiches or pizza into salt before eating them.

The salt should be on the table before one washes one's hands.[8] Indeed, the Talmud teaches that one who is about to eat bread must ensure that salt or another condiment is already on the table.[9] Although some have the custom to sprinkle salt onto the bread rather than dip the bread into salt,[10] a number of authorities discourage this practice for kabbalistic considerations.[11]

Some authorities suggest that since salt is almost always one of the ingredients in bread nowadays, there is no longer a requirement to dip bread into salt before eating it.[12] Nevertheless, according to kabbala, one should do so anyway.[13] If salt is unavailable, some authorities suggest dipping bread into sugar. This is because, when needed, offerings in the Beit Hamikdash were permitted to be “salted” with sugar.[14] One can also dip one’s bread into any salty food item in order to give the bread the taste of salt.[15] Another option, when salt is not available, is to “dip” one’s bread into another piece of bread, recalling that the letters of "bread" and "salt" are the same.[16]

Even if one has no intention of dipping one's bread into salt, it is still commendable to have salt on the table at every meal.[17] Doing so is said to save one from “harmful judgments.”[18] There is even an opinion that everyone present at the table should be provided with their own salt, as well.[19] The salt should remain on the table until after Birkat Hamazon.[20] According to kabbala, salt should be on the table at all times, even when one is not eating. It is considered the responsibility of the woman of the house to ensure that there is always salt on the table. This is said to remedy the conduct of Lot's wife who, in an effort to make her guests feel unwelcome, would never offer them salt with their bread.[21]

Between Rosh Hashana and Yom Kippur (with some continuing until Simchat Torah or even Shabbat Bereishit), there is a nearly unanimous custom to dip one’s bread into honey, especially at Shabbat and Holiday meals. This is considered to be a segula for a sweet new year.[22] Even in these instances, however, a number of authorities rule that there should be salt on the table even though only honey will be used.[23]

There are different customs regarding dipping one’s “bread” into salt at the Pesach Seder. Some people dip their matza into salt, while most others, especially Ashkenazim, do not.[24] It is explained that we do not dip matza in salt at the Seder in order to better appreciate the natural taste of the matza. It is also said to show our affection for the mitzva. So too, matza is referred to as “lechem oni” – poor man’s bread, which is meant to be simple and not especially tasty. Finally, the seder night is considered to be a “leil shimurim” – a night of protection. As such, the kabbalistic protective powers of salt are not needed on the Seder night. There is also a custom to dip the matza in salt, and then shake it off.

When passing out bread to those seated around the table, one should not place the bread directly into their hands. This is because it is taught that placing bread directly into someone’s hands is a bad omen. Rather, the bread should be placed in front of them. This is true even when giving bread to little children.[25] When giving bread to mourners, however, it should indeed be placed into their hands, except on Shabbat when public displays of mourning are forbidden.[26]

Bread should never be thrown, even if it will not be ruined by doing so.^[27] Nevertheless, there is a custom in some families on Shabbat to toss pieces of challa from -- which the hamotzi blessing was recited -- to all those around the table.^[28] The practice is justified by the Ketav Sofer who explains that the hamotzi is comparable to the limbs of the offerings in the Beit Hamikdash, which were tossed into the fire on the altar.

One should tidy up the table in preparation for Birkat Hamazon and remove any empty serving dishes from the table.[29] However, the tablecloth, and any bread remaining from the meal, should remain on the table until after Birkat Hamazon.[30] Indeed, it is important for bread to remain on the table until after Birkat Hamazon, as doing so is said to be a sign of blessing.[31] So too, it is explained that blessings -- and we pray for many in the Birkat Hamazon -- can only take effect when there is something for the blessing to rest upon or attach itself to. This is largely based on the episode when Elisha told Ovadia’s wife that blessing would only come as long as a small amount of oil was in her possession.[32] This is because God prefers to bring blessing where there is something for it to be attached to, rather than to create blessing from nothing. Additionally, it ensures that food will be readily available should a poor person come knocking at one's door in search of food.[33]

If, for whatever reason, there remains no bread on the table, one should not bring out a new loaf of bread simply in order to recite Birkat Hamazon. It is explained that doing so is reminiscent of any ancient idolatrous practice. If one wants, however, one can bring some slices of bread to the table, in order for there to be bread on the table during the recitation of Birkat Hamazon.[34]

[1] Vayikra 2:13; Berachot 40a; Rema, OC 167:5.

[2] Teshuvot Halachot Ketanot 1:218; Sefer Hachinuch 119.

[3] Mishne Halachot 10:48.

[4] Mishna Berura 167:33, Kaf Hachaim, OC 167:37.

[5] Kaf Hachaim 167:37; Kitzur Shlah, Seuda. See also Rivevot Ephraim 3:546:7.

[6] Berachot 40a.

[7] OC 167:5.

[8] Shraga Hameir 4:46.

[9] Berachot 40a.

[10] Rivevot Ephraim 6:78. See Rambam, Hilchot Issurei Mizbe’ach 5:11.

[11] Be’er Heitev, OC 167:8; Piskei Teshuvot 167 footnote 40; Minhag Yisrael Torah, OC 167:2.

[12] Kaf Hachaim (Palagi) 23:8. See also Tur OC 167; OC 167:5.

[13] Magen Avraham 167:15.

[14] Torah Lishma 500; Divrei Chaim, YD 25; Teshuvot Halachot Ketanot 1:218; Minhag Yisrael Torah, OC 167:2, Minchat Chinuch 119. But see Kaf Hachaim, OC 167:37. See also Avnei Nezer, OC 532.

[15] Shulchan Aruch Harav, OC 167:8; Teshuvot V'hanhagot 4:50.

[16] Kaf Hachaim, OC 167:37.

[17] Devar Shmuel 37.

[18] Tosfot, Berachot 40a; Rema, OC 167:5.

[19] Berachot 40a; Magen Avraham 167:11; Mishna Berura 167:26.

[20] Kaf Hachaim, OC 180:3.

[21] Kaf Hachaim, OC 167:40; Minhag Yisrael Torah, OC 167:2.

[22] Magen Avraham 583:1.

[23] Minhag Yisrael Torah 583.

[24] OC 475:1.

[25] Mishna Berura 167:90, Ben Ish Chai, Emor 18.

[26] OC 167:18; Mishna Berura 167:89.

[27] Berachot 50b; OC 167:18, 171:1; Mishna Berura 168:88, 171:9; Kaf Hachaim (Palagi) 23:11.

[28] Hitorerut Teshuva 1:121, 178. For more on this controversial custom, see the Ruben Shas Kollel Daf Yomi Digest for Berachot 50, September 20, 2012, http://www.dafdigest.org/berachos/Berachos%20050.pdf.

[29] Kaf Hachaim, OC 180:5.

[30] Sanhedrin 92a; Tosfot, Brachot 42a; OC 180:1, 2.

[31] OC 180:2.

[32] 2 Melachim 4. See also 1 Melachim 17.

[33] Mishna Berura 180:2.

[34] Biur Hagra, OC 180:5; Ben Ish Chai, Parashat Shelach; Kaf Hachaim, OC 180:7.