Not By Bread Alone

This week's Torah portion happens to be my birthday portion, Shelach Lecha. Numbers 13:1-15:41. At first I was saddened by this. My portion speaks of the spies and their report. I recently learned from Miriam Shulamit (Kabbalah of the Heart) that the Torah read at the time of your birth corresponds to our soul mission, our life purpose and it can provide clues to what we need to fix in this lifetime. The incident of the spies was a turning point in the lives of those who were born into slavery. For those of us who have been wandering there is much we can learn from their mistakes and take to heart. HaShem always gives us hope beloved, embedded in my portion is the Divine commandment of the taking of the challah. Sforno comments that this commandment was needed (after the dough is kneaded, we separate the portion or challah, interesting!) in the wake of the sin of the spies to provide the people with a new source of blessing, in the merit of their gifts to the Kohanim. He cites Scriptural proofs that people are blessed by virtue of the provision they provide for G*D's devoted servants.

Just as Shabbat bonds the worlds of the spiritual and the physical together beloved, so to it is with the mitzvah of the challah. In Numbers 15:17-21 the Torah says, “It shall be when you eat the bread of the land you shall offer up a portion to the L*RD”.

The word challah doesn’t mean bread or dough. It is the portion of dough that was “separated” from the larger batch of dough in the period of the Holy Temple. It is only in recent times that the loaf itself has become known as Challah. In the times of the Holy Temple this portion was given to the priests and their families as an offering to the L*RD. Since the destruction of the Temple we do it in remembrance. The word challah actually comes from the root of the word chol which means ordinary or secular. The Torah tells us that everything in its essence is holy. It is HaShem that gives us permission to use His world for ordinary purposes, on the condition that we preserve it’s holy essence, and give thanks and praise to its Holy Source.

The MaHaRal points out that each of us are like a mini universe. The earth is composed of earth and water. In tying this concept to the separating of the challah it can be likened to the earth of which man is made, being compared to the flour, and water being compared to the spirit and intellect. As people we are a combination of body and soul. We can be compared to the dough, which is a combination of flour and water. By separating the challah we consecrate our identity or “dough” to the L*RD. Because of this HaShem permits us to use the dough to repair ourselves and the world.

We know that everything in this world parallels something in the spiritual realm. Deuteronomy 8:3 says,” Man does not live by bread alone, but rather by what comes forth from G*D’S mouth does man live”. I have committed this verse to memory. I have heard the first part of this verse quoted so many times, it is honoring to HaShem to be able to finish it. The Torah is telling us that while bread may keep our physical bodies alive, it is the word of G*D concealed in the physical properties of the bread that sustains our soul. Separating the challah starts this spiritual process. By separating the challah we are saying HaShem is with us in everything we do. Beloved He is our source of life. He is ONE and nothing can separate us from HIM. I am blessed and give thanks to HaShem for granting me the opportunity to serve my community both physically and spiritually by fulfilling this mitzvah. B'H'

After kneading the dough we separate a piece of the dough, raise it up and say “this is Challah”. A blessing is said if you use ten cups of flour or more.

BARUCH ATA HASHEM, ELOKEINU MELECH HA-OLAM

ASHER KIDISHANU BI MITZVO’TAV

VITZIVENU LI HAFRISH

CHALLAH MIN HA-ISSA

Blessed are you oh L*RD our G*D

King of the universe

Who has made us holy

With His commandments

And commanded us to separate challah from the dough

Once the blessing is said the challah may be burned in the oven wrapped in foil as the dough is rising. When it is time to put the bread in the oven the challah is taken out of the oven, and buried. It may also just be burined. It is said that this is a time of great closeness to HaShem and many women use this time to lift up their families, the Jewish people, and Israel in prayer. It is also a time to pray for the restoration of the Holy Temple, may it be rebuilt speedily in our days. And let us pray for the coming of Messiah even though He tarry, still we will wait for Him.

I look forward to baking Challah for shul each week and using this time to draw close to HaShem . I also would like to be able to teach other women in my sphere of influence the love of HaShem and the power of this amazing mitzvah. I have been blessed. As always beloved when we take the time to bless HaShem we receive His blessing back a thousand fold. B’H’.

Shabbat Shalom, Elisheva

More on the meaning of taking the challah:

The Power of the Beginning By Tali Loewenthal

A universally recognized feature of life is the "beginning." The beginning of all existence is the opening theme of the entire Torah. The Torah also emphasizes a "beginning" of a different kind. It speaks of establishing a "beginning," during the process of baking loaves of bread. After kneading the dough, but usually before plaiting it, a portion of the dough is separated. This action is called "taking Challah." It teaches us something about the beginning, not only of baking, but of everything in life. In Temple times a significant quantity of Challah dough would be given to the priest; today, only a small amount is taken, and it is burned. The law of taking Challah is written in our Sedra: "The first of your kneading bowl you shall donate to G-d as an offering; this applies in all your generations." Chassidic teachings reveal a wider interpretation of this law, based on a subtle undertone in the wording. The Hebrew term for "kneading bowl" is arissa. But arissa has a double meaning: it means both a kneading bowl and also a bed, or a child's cradle. Every moment spent teaching a young child about the beauty of the Torah and of Jewish life, is a precious link with the past and with future. According to the Sages, this double meaning is not by chance. Like everything in the Torah, it is teaching us something. The law of taking Challah is that at the very beginning of the activity of baking bread, one does something to express recognition of G-d. Taking Challah means the dedication of something to the Divine; and this step of dedication takes place right at the start. The double meaning concealed in the Torah's words tells us not just about the kneading bowl, but about the cradle, the beginning of human life. From the very start there should be a step of dedication. How does one achieve the dedication of a child to Judaism? Through Jewish education. Every moment spent teaching a young child about his or her closeness to G-d, about the beauty of the Torah and of Jewish life, is a precious link with the past and with future. These moments spent at the beginning of life help to ensure that the future years, the "generations" mentioned in the verse, will also be successful, leading towards genuine fulfillment. This is the global sense. There is also a lesson concerning another kind of "beginning" - the start of every single day. Jewish teaching advises that here too we should begin with a moment of dedication: prayer, "Modeh Ani," the Shema, Tefillin. This is the Challah, given to G-d. Then the rest of the day, the "generations," will be healthy, happy and wholesome, like the warmth of fresh-baked bread...