12

There is no obligation to eat any food on Shabbat which harms you or is painful, even if that means fasting completely (OC 288:2). I obviously don't know your friend's medical details, but if there is nothing he is allowed to eat then he is simply exempt.


12

Taamei Haminhagim - page 77 - #176 *note on bottom giving a Kabalistic reason, says that it is to be Mevatel tho Koach of the Chitzonim. It seems from his wording that if you take off a small piece of it, you can eat the rest of it.


9

In the sefer Shmiras Haguf Vehanefesh (31:4) by Rav Yitzchok Lerner, Rav Chaim Kanievsky is quoted saying that there is no source for this in the tradional Jewish literature, but if this is ones family minhag he should not change it. See Orchos Rabbeinu 3 page 104, 23 who says that the Steipler zt"l did not eat the end peice. Personally, I have heard from ...


8

Interesting question. It is dealt with at the bottom of this site (the same one you quoted, incidentally). A summary of the answers there: Zugos are only a problem when the entire pair are consumed (four cups of wine), but lechem Mishnah wasn't enacted to eat two entire loaves, just to make hamotzi on them (Rabbi Yisroel Shaw) Some texts of Pesachim 110b ...


8

Taame Haminhagim ("Likutim" (in the back), 183), in my own free translation: The reason for the custom that we make Passover matzas round is according to what Rabbi Saadia and Maimonides wrote, that people at one time believed in multiple gods…. To keep Jews far from such fools' beliefs, they imposed then upon themselves to make all their breads ...


7

http://revach.net/article.php?id=3830 Shevet HaKehosi (2:114) says that it should be taken out of the bag and L'Chatchila the two Challos should touch.


7

Great question. I myself have had this question and looked it up, and I found the article Why Do We Dip the Challah Bread in Salt? to be very interesting. To sum up what's written there: It's dipped in salt every time bread is eaten, and not only on Shabbos. The reason is that your table is compared to an altar, and since sacrifices brought on the altar ...


7

The earliest source for having a large Challah at a wedding is the Maasas Binyomin (d. 1620) There is a wide spread custom to distribute slices of the large challa to the friends of the Chosson and Kallah. Some say (Nittei Gavriel quotes Darkei Chaim p27, who heard this from R' Akiva Eiger) that this is based on the famous question posed at every marriage: '...


7

See here in Taame Haminhagim in the notes ובספר לבושי מכלול קו"א כתב בשם ספר א' דסכין חד סגולה לפרנסה דאינו עושה פרורין דקשה לעניות. והנה סופי תיבות של "פותח את ידיך" הוא השם הממונה על הפרנסה, ועל כן טוב לחתוך בסכין חד וחלק:‏ The reason is to avoid crumbs, that is a segula for parnasa, because Chatach is sofe tevot poteach et yadecha, and the shem ...


7

Shulchan Aruch 167:1 rules that during the week one should start to cut the piece he wishes to eat from the loaf before reciting hamotzi. However, one needs to ensure that it remains connected enough so that if he were to lift up the piece, the rest of the loaf would come with it. Mishnah Berurah 167:6 explains that if one were to cut the piece to a greater ...


6

I heard the reason is that in the older days they use to bake the bread in a common oven. So one bread useD to touch the other. So when you eat your bread you maybe also eat a bit of the bread from the other. There is an inyan of "koshe leshichecha" something that can make you forget you learning, is gezel. By not eating the end you're for sure not "gezel" ...


5

He can use oat bread which is gluten-free and is biologically unrelated to wheat or barley. Not all poskim consider oats to be hamotzi (that's its own question) so you should mention to your relative to ask his rabbi. As DoubleAA pointed out, he would probably prefer to use oat matza instead of attempting to eat oat-bread.


5

Rabbi Chayim Pinchas Scheinberg is paraphrased (in The Radiance of Shabbos by Rabbi Simcha Bunim Cohen) as saying that, even if one will not cut into the second loaf, he should hold it unwrapped. However, Rabbi Cohen gives no reason for this rule. Sh'miras Shabas K'hilchasah, chapter 55, footnote 38, also says it should be unwrapped, citing Mishna B'rura [...


5

The minimum shiur to fulfill the mitzva of eating a seuda on Shabbos is a kezayis O Ch 271 MB [35]. That means that you must have one loaf of at least a kezayit. The second loaf comes for the (separate) obligation of lechem mishneh. ADDITION: The sources quoted by the Shmiras Shabbos Kehilchoso are: Kaf Hachaim 274 sk 8 says that in בית מנוחה או׳ י״ב&...


5

The Lubavitcher Rebbe (Sichos Kodesh 5741 vol 3. pg. 408) explains that the meaning of "טיבול" (dipping) here is in a liquid that necessitates washing hands prior such as the Karpas in salt-water, or the Marror in Charoses (that contains wine). However, dipping bread in dry salt is not considered "טיבול". [In that talk, the Rebbe made reference to a Torah ...


5

The psak of Shemiras Shabbos KeHilchoso: If one is kovei'a the meal on pas habo'oh bekisnin, for example, cake, then one can use two full cakes for lechem mishneh. שמירת שבת כהלכתה פרק נה סעיף טז: הקובע סעודה על פת הבאה בכיסנין דהיינו עוגה יכול הוא לקחת שתי עוגות שלמות ללחם-משנה ולבצוע עליהן


4

I have long believed that the reason is because of a halacha found in a Rema in Yoreh Deah 97:1. There we learn that one may not make a dairy bread unless it is very small or of unusual shape. The same applies to a meat bread (i.e. one made with animal fat). This is to avoid inadvertantly eating the meat bread with dairy or the dairy bread with meat. ...


4

Rivevos Ephraim 8:117:14 addresses this and says since there is no kiddush we don't cover the challahs.However,the Rambam(reasoning of the Tur )holds one does make kiddush. The Aruch Hashulchan 291:10.we are noheg not to cover them. The Ben Ish Chai Shana Beit Chayei Sarah 12 holds one has to cover the bread just like the night and day meal even though ...


4

Rabbi Shmuel Kamenetsky in his Sefer Kovetz Halachos writes that one may use a frozen Challa for Lechem Mishna. Furthermore he writes one may use a Challa that is not Pas Yisrael for the second Challa even if he is Makpid on Pas Yisrael. (Do not have the Sefer in front of me now. I will add in the exact location when I have the Sefer) Tzitz Eliezer 14:40 ...


4

In our house (and also growing up) the end piece was left over because people like the softer middle slices of the challah (also, sliced rye). (Which reminds me, l'havdil, of the Rav Moshe story where he was asked about his custom to hunch - he had trouble standing straight.)


4

The source for cutting into the bread before making the blessing is in order to minimize the appearance of interruption between the blessing and the eating (S.A. O.C. 167:1 with Magen Avrohom 3). This cut should be made such that it is not deep enough that were you to lift the smaller part the larger part would not come up with it (ibid). However, that is ...


4

from Menachem Mendel: The earliest apparent source for using the term ḥallah in connection with the bread that is eaten on Shabbat can be found in the 15th c. German work Leket Yosher (p. 49) [See John Cooper’s Eat and Be Satisfied: A Social History of Jewish Food]: וזכורני שבכל ע”ש עושין לו ג’ חלות דקות הנילושות בביצים ושמן ומעט מים. וחלה ...


4

The Tur (orach chaim 291) quotes an opinion that 2 loaves are unnecessary for the third meal. The explanation offered is that from the double portion of Friday, four loaves were made. One was consumed on Friday itself, one was consumed on Friday night, and one was consumed at the first daytime meal. This means that only one loaf remained for the third meal. ...


4

The Shulchan Aruch (OC:529) paskens וחייב לבצע על שתי ככרות - Two loaves. The Mishna Brurah explains (ס"ק י) that the Mann also didn't fall on Yom Tov, so there was a double portion the day before. See both the Shulchan Aruch and Mishna Brurah inside on Sefaria. (source)


3

Loewian was right in his answer, but it can be fleshed out a lot more. If one looks at general (non-Jewish) culture, there is a name for this part of the bread. It is the heel of the loaf, or the butt of the loaf. And it is also a widespread general (non-Jewish) practice not to eat the heel of the loaf. See for example here and here, out of many, many ...


3

I always thought that people didn't not eat the end piece as much as they did eat the rest of the challah. What I mean is that there is an inyan to eat the 'prusas hamotzi' i.e. the peiece of bread that hamotzi is said on and then eaten from. If a person says hamotzi and then cuts off a piece and eats from the rest, then you end up with a lot of bread that's ...


3

Sh'miras Shabas K'hilchasah 55:12 says frozen bread is okay, citing B'tzel Hachochma (volume 3, 110:4) and Riv'vos Efrayim (volume 2, 115:2). (They allow it because one can extend his meal until the bread is edible; SSK notes, though, that he heard from Rabbi Sh'lomo Zalman Auerbach that it can't be used unless one plans to extend his meal that long, in ...


3

See the answer to the question "How Much Does One Need to Eat From the Lechem Mishneh?" here. To quote the conclusion: The question is on Shabbat, where everyone must be connected to the lechem mishneh and wait to receive a piece (ibid.). We find that on Shabbat it is best to cut off a big enough piece in the beginning to suffice for the whole meal (ibid. ...


3

from: http://www.straightdope.com/columns/read/1645/whats-the-origin-of-the-jewish-bread-challah Around the 15th Century, Ashkenazic Jews (in eastern Europe) developed the challah that we have today. It is thought that the braiding or twisting was a pun on twisting off the little piece of first dough as a reminder of the Temple sacrifices. The braided shape ...


3

I was told orally that the Noda Bihudah, if I recall correctly, defends those who have such a practice as we seek to make our tables similar to the Mizbeach, and the meat that was to be placed on the fire on the Mizbeach (altar) in the Temple was thrown (past a gap between the ramp and Mizbeach).


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