Cleaning the table before Birchas Hamazon-what is to remain-Full article?[1]
A. Slices and crumbs of bread:
Not to finish all the bread during the meal:[2] Whoever does not leave some bread on his table [throughout the meal[3]] will never see a sign of blessing [and doing so can cause poverty[4]].[5] [Accordingly one should not eat all the bread that is on the table during the meal but is to leave over some amount. It suffices to leave even a small amount of bread on the table[6], although mere tiny crumbs do not suffice and the crumbs should be slightly large, although they do not need to contain a Kezayis in size.[7]]
Not to remove the bread before Birchas Hamazon:[8] Furthermore, it is proper to not remove the tablecloth and the bread until after Birchas Hamazon.[9] [Accordingly one should not clean the bread off from the table until after Birchas Hamazon. This applies to each table that people are eating on, and it does not suffice to simply leave bread on the head table.[10] However, one may clean off some of the bread, and crumbs, making sure to leave some bread on the table.[11] Nevertheless, based on Kabbalah[12], one is not to remove any of the leftover bread or crumbs from the table until after Birchas Hamazon. However, one should gather all the leftovers into a single area of the table prior to Birchas Hamazon, as explained in C.[13] When eating on the run, without a table, one should leave some bread in a bag until after Birchas Hamazon.[14] In the event that one already finished all the bread that is on the table, then he should bring other bread to the table prior to Birchas Hamazon.[15] Nonetheless, initially, one should leave some of the original bread of the meal.[16] Regarding if one should remove a whole loaf of bread from the table before Birchas Hamazon, or remove the slices of bread from the table if the table contains a whole loaf, see next!]
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Q&A Is one to be particular to leave Mezonos on the table prior to reciting Al Hamichya?[17] There is no need to do so. |
B. A whole loaf of bread-Bringing and leaving whole and sliced bread on/to the table:
Not to bring a loaf of bread to the table for Birchas Hamazon:[18] [Although it is proper to have bread remain on the table while saying Birchas Hamazon, nevertheless even] if there is no bread remaining on the table[19] [at the time that Birchas Hamazon will be said[20]] one should not bring a whole[21] loaf of bread to the table.[22] [The above issue is only regarding bringing a whole loaf of bread to the table, however, slices of bread may be brought to the table.[23]]
If the loaf was already on the table:[24] If, however [before Birchas Hamazon] there was a whole loaf of bread [or slices of bread[25]] left on the table, such as on Shabbos [when one of the two loaves] of Lechem Mishneh [remained on the table], then on the contrary, it is proper not to remove it from the table until after Birchas Hamazon.
Not to remove the loaf of Lechem Mishna until after Birchas Hamazon:[26] Based on the above, the second loaf of Lechem Mishna on Shabbos is not to be removed from the table until after Birchas Hamazon.
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Q&A If there is no more bread left on the table prior to Birchas Hamazon, what is one to do?[27] One should bring sliced bread to the table. Alternatively, one may bring a whole loaf and slice off a piece to eat and then leave the remainder on the table. May one leave the whole loaf of bread on the table after finishing Birchas Hamazon?[28] A full loaf of bread which has remained from the meal and was thus not removed before Birchas Hamazon need not be removed after Birchas Hamazon. However, some Poskim[29] rule that one may not leave it there throughout the night, and so rules the Arizal.[30] Other Poskim[31], however, rule that this is allowed. This dispute applies likewise to whether or not one may leave Lechem Mishna on his table on Friday night, set for the Shabbos day meal. May one set up Lechem Mishna on his table on Friday night for the Shabbos day meal? Some Poskim[32] rule that one may not leave it there throughout the night. Other Poskim[33] rule that this is allowed. According to the Arizal[34] it is forbidden to leave it there throughout the night. |
C. Salt:
Whenever one eats a meal [with bread] it is a Mitzvah and custom to have salt on the table.[35] The salt is not to be removed from the table until after Birchas Hamazon.[36]
D. Leftovers:
Peels and bones:[37] Some Kabbalists[38] write that one is not to remove any food from the table, including leftover bones and peels, until after concluding Birchas Hamazon.[39] Others, however, rule that the table is to be clean prior to Birchas Hamazon.[40] Practically, as a compromise one should gather all the leftover food into one area of the table and have the rest the table be clean of the leftovers.[41]
Repulsive foods:[42] Repulsive and spoiled foods should be removed from the table prior to Birchas Hamazon.
E. Empty dishes:[43]
Empty dishes should be removed from the table prior to Birchas Hamazon
F. Knives:[44]
It is customary to cover the knife during the recital of Birchas Hamazon, with exception to Shabbos and Yom Tov. It is not necessary to remove the knives from the table, so long as the knife is covered.[45] One may however choose to remove the knife rather than cover it.[46]
| Summary:
Prior to reciting Birchas Hamazon one is to remove all the empty dishes from the table, and likewise remove all repulsive foods and repulsive leftovers from the table. The knives should either be removed or covered, with exception to Shabbos and Yom Tov. However, not repulsive leftovers, as well as bones and peels, should be gathered to a single area on the table while the rest of the table should be cleaned. The salt, and all the bread and crumbs are to remain on the table, and at the very least, at least one piece of bread should remain. However, one should never bring a whole loaf of bread to the table for this purpose, and according to some Poskim as well as the teachings of Kabbalah, it should be removed after Birchas Hamazon and not be left in the table overnight. |
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[1] See Admur 180:1-4; Michaber 180:3; Kaf Hachaim 180:1-9; Piskeiy Teshuvos 180:1-3; Sefer Shemiras Haguf Vihanefesh [Lerner] 37
[2] Admur 180:1; Michaber 180:2; Sanhedrin 92a; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:2
[3] Meaning one who eats all the bread on the table and does not leave any leftover bread.
[4] Sefer Zechira, brought in Shemiras Hanefesh ibid
[5] The reason: As the verse [Iyov 20:21] states [regarding a time of curse] “Ein Sarid Leachlo Al Kein Lo Yachil Tuvo,” however regarding blessing the verse [Melachim 2 4:43] states “Achol Vehoser/Eat and there will be leftovers.” [Admur ibid; Rashi Sanhedrin ibid] Alternatively, the reason is for a pauper has what to eat in case of need. [M”B 180:2] Accordingly, one is to leave a large amount of bread that is fit to be given to a pauper to eat, and not just a few crumbs. [Shaar Hatziyon 180:3] However, today that we are no longer accustomed to have paupers enter our home to eat, there is no need to be stringent in this. [See Az Nidbaru 11:46; Rivivos Efraim 4:46]
[6] Az Nidbaru 11:46; Rivivos Efraim 4:46; See previous footnote
[7] Eitz Hasadeh 19:10; Piskeiy Teshuvos 180 footnote 4
[8] Admur 180:2; Michaber 180:1; Tosafus Sanhedrin 42a; Rosh Brachos 31; Mordechai Brachos Remez 138
[9] The reason: The reason for this is so it be evident that one is blessing Hashem for His great kindness and goodness of granting food for all of his creations. [Admur ibid; Levush 180:1; Kaf Hachaim 180:1] Alternatively, as a blessing cannot take effect on an empty vessel as was seen in Melachim 2 4:2 from Elisha. [M”A 180:1; Chesed Lealafim 180:2; M”B 180:1; Aruch Hashulchan 180:2 based on Zohar Lech Lecha 88 and Yisro p. 86; Kaf Hachaim 180:1 and 4]
[10] See Kaf Hachaim 180:2; Aruch Hashulchan 180:1
[11] See Levush 180 that one should specifically remove the crumbs in order to have a clean table; Kaf Hachaim 180:11; Shulchan Hatahor 180:1 in name of Pesikta
[12] Ben Ish Chaiy Shelach 1:2; Chesed Leavraham 180:1; Kaf Hachaim 180:3 and 11 [regarding crumbs]; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:6 footnote 7
[13] Kaf Hachaim 180:11; Piskeiy Teshuvos 180:2
[14] Vezos Habracha Chapter 15
[15] Aruch Hashulchan 180:2; Kaf Hachaim 180:7
[16] Shulchan Hatahor 180 Zer Zahav 2; Piskeiy Teshuvos ibid
[17] Ashel Avraham Butchach Tinyana 180; Salmas Chaim 5:51 [180]; Piskeiy Teshuvos 180:2; See Sefer Shemiras Haguf Vihanefesh [Lerner] 37:5 who leaves this matter in question
[18] Admur 180:3; Michaber O.C. 180:2, Y.D. 178:3; Sanhedrin 92a; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:2
[19] Admur ibid; Kaf Hachaim 180:7
Other opinions regarding bringing whole loaf if there is no bread remaining: Some Poskim rule that if there is no bread at all on the table then one may bring even a whole loaf to the table, and that it is even proper to do so. [Mishneh Berurah 180:4 based on Gr”a 180 and Zohar 2 87b that so should be done even initially; Piskeiy Teshuvos 180:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:3; See Radbaz 1:201; Kneses Hagedola 180] Seemingly, this ruling of the Poskim ibid applies anytime during the meal, whether before or at the time of Birchas Hamazon. It is clearly evident that Admur does not learn this way, and so rules Kaf Hachaim ibid.
[20] Before Birchas Hamazon: Before Birchas Hamazon, while one is still eating, there is no reason to refrain from bringing a whole loaf of bread to the table, even if this is with intent so it remains on the table for Birchas Hamazon. [Kaf Hachaim 180:6 in name of Zohar Parshas Yisro and Mikdash Melech on Zohar ibid and Beir Sheva p. 69 and 103] However, other Poskim learn this Halacha to be referring to that one is not to bring a whole loaf to the table any time during the meal if one still has slices of bread on the table. [See Mishneh Berurah 180:4] It is clearly evident that Admur does not learn this way, and so rules Kaf Hachaim ibid.
[21] See other opinions above regarding whole bread, and below regarding sliced bread
[22] The reason: As doing so [was the practice of idol worshipers] and hence if one does so it appears that one is preparing the table for idolatry, as it states in the verse [Yeshaya 65:11] “Haorchim Lagad Shulchan..” . [Admur ibid]
[23] Implication of Admur ibid; Aruch Hashulchan 180:2; Piskeiy Teshuvos 180:2; See Sefer Shemiras Haguf Vihanefesh [Lerner] 37:4
Other opinions regarding slices of bread: Some Poskim rule that even slices of bread should not be brought to the table [prior to Birchas Hamazon] if there’s a whole loaf on the table. [M”A 180:2; P”M 180 A”A 2; M”B 180:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:4]
[24] Admur ibid; Implication of Michaber ibid; M”A 180:2 in name of Zohar 87b and 157b; Taz 180:1; Shach Y.D. 178:5; Derisha 180:1; Beir Sheva p. 69 and 103; Kneses Hagedola 180:4; Birkeiy Yosef 180:1; Ben Ish Chaiy Shelach 3; M”B 180; Kaf Hachaim 180:6 based on Zohar Parshas Shelach and Mikdash Melech on Zohar ibid and in name of many Poskim ibid that so is final ruling
Other opinions regarding leaving whole loaf: Some Poskim rule that one should remove any whole loaf from the table, even when brought for the meal. [Maryu 40; Darkei Moshe 180:1; Elya Raba 180:2; Mateh Moshe 305, brought in M”A ibid and Derisha ibid; See Kaf Hachaim 180:6 and 8 in name of Arizal]
[25] Implication of Admur ibid; Taz 180:1; Aruch Hashulchan 180:2; Yeish Makilin in M”B 180:5; See Kaf Hachaim 180:6
Other opinions regarding slices of bread: Some Poskim ruled that if there is already a whole loaf of bread on the table then one should remove all slices of bread from the table. [P”M 180 A”A 2; M”B 180:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:4]
[26] Admur 180:3
[27] Kaf Hachaim 180:7 based on Michaber and Admur ibid, in negation of Gr”a
Other opinions: Some Poskim rule that one may even bring a whole loaf of bread to the table in such a case. [Mishneh Berurah 180:4 based on Gr”a 180 and Zohar 2 87b that so should be done even initially; Piskeiy Teshuvos 180:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:3; See Radbaz 1:201; Kneses Hagedola 180]
[28] See Kaf Hachaim 180:8
[29] Levush Y.D. 178:3, brought in Taz Yoreh Deah 178:7; Conclusion of Kaf Hachaim 180:8
[30] Shaar Hakavanos p. 72; Peri Eitz Chaim Shaar Hashabbos 18, brought in Kaf Hachaim 180:8, he concludes that “We remain only with the words of the Arizal which spoke the words of G-d”.
[31] Taz Y.D. 178:7; O.C. 180:1
[32] Levush brought in Taz Yoreh Deah 178:7
[33] Taz ibid
[34] Brought in Kaf Hachayim 180:8, he concludes that “We remain only with the words of the Arizal which spoke the words of G-d”.
[35] Admur 167:8; Likkutei Torah Vayikra “Lo Sashbis” 4a; Rama 167:5; Tosafus Brachos 40a; Shibulei Haleket 141 in name of Geonim; Arizal in Shaar Hamitzvos Eikev; Sefer Shemiras Haguf Vihanefesh [Lerner] 23; See letter of Admur Hazakaein who brings this in the name of the Arizal, printed in Meiah Shearim 30, Mamarei Admur Hazakein Ketzarim 500, Shut Harav 18
The reason: The custom is to place salt on the table being that a table is compared to a Mizbeiach, while the eating of the meal is similar to a Karban, and by a Karban the verse states that on every sacrifice salt is to be placed. [Admur ibid; Rama ibid; See Brachos 55a] The reason for this is because salt protects the person from punishment. As when the Jewish people sit on the table and delay until everyone settles after washing, the Satan prosecutes against them. The salt thus serves as a protection against this prosecution. [Admur ibid; Rama ibid; Tosafus Brachos ibid; M”A 167:14; M”B 167:32]
Other opinions of Admur: Elsewhere, Admur writes that the above custom of having salt on the table, and dipping in the salt, only applies if there is no salt in one’s bread. If, however, the bread itself already contains salt in its ingredients, as is common today, then there is no need to have salt on the table, and there is no need to dip the bread into salt, even according to Kabbalah. [Meiah Shearim 30, Mamarei Admur Hazakein Ketzarim 500, Shut Harav 18]
[36] Kitzur Shlah, brought in Kaf Hachaim 180:3 and 167:40; Shemiras Hanefesh 207 in name of Arizal; Piskeiy Teshuvos 180:1
[37] Piskeiy Teshuvos 180:1
[38] Ben Ish Chaiy Shelach 1:2; Chesed Leavraham 180:1, brought in Kaf Hachaim 180:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:6 footnote 7
[39] The reason: As there are sparks of holiness which are attached to the leftovers that become elevated with Birchas Hamazon. [Poskim ibid]
[40] Levush 180, brought in Kaf Hachaim 180:11; Shulchan Hatahor 180:1 in name of Pesikta
[41] Kaf Hachaim 180:11; Piskeiy Teshuvos 180:2
[42] Kaf Hachaim 180:5
[43] Tiferes Shmuel on Rosh 30; Kav Hayashar 64; Birkeiy Yosef 183:1; Zechor Leavraham 20; Chesed Lealafim 180:2; Shaareiy Teshuvah 183:1; Ben Ish Chaiy Shelach 4; Kaf Hachaim 18054; Darkei Chaim Veshalom 302; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:6
[44] Admur 180:6; Michaber 180:5; Beis Yosef 180; Shibulei Haleket 155; Rokeiach 332; Abudarham; Ketzos Hashulchan 44:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 36:2
Other customs: Some are no longer accustomed to cover or remove the knives during Birchas Hamazon. [Aruch Hashulchan 1870:6; Darkei Chaim Veshalom 302]
[45] Admur ibid; Michaber ibid; Chesed Lealafim 180:5 “One is to cover the knife or remove it”
Other opinions: According to the reason of Rabbeinu Simcha, it does not suffice to cover the knives, but the knives must be actually removed from the table. [So writes Rabbeinu Simcha brought in sources ibid “to remove the knives” and so concludes Shulchan Hatahor 180:4; Piskeiy Teshuvos 180:5] The Arizal writes that one who is from the root of Kayin must remove the knife from the table, and it does not suffice to simply cover it. [Ruach Hakodesh p. 10, brought in Kaf Hachaim 180:15] Based on this everyone today is to remove the knife from the table and not suffice with covering it, as the sparks have become mixed and we no longer know if we are from Kayin or Hevel. [Kaf Hachaim ibid] See Sefer Shemiras Haguf Vihanefesh [Lerner] 36:2 footnote 3
[46] Chesed Lealafim ibid
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