1. Reciting the paragraphs of sacrifices after a sin, or after a need to give thanks:[1]

If one has sinned a sin, or has been saved from danger, in a way which in the times of the Temple would obligate him to offer a certain sacrifice, then he should say the paragraph of that sacrifice immediately after doing the sin, or being saved. Thus, one who did not do a positive command, or thought of doing a negative command says the paragraph of the Olah, while one who has been saved from a place which requires him to bring the Todah sacrifice, says the paragraph of the Todah. These paragraphs are to only be recited by daytime.

Todah: On those days which the Todah sacrifice was not offered (Erev Pesach, Chol Hamoed Pesach, Erev Yom Kippur), the Todah paragraph should not be recited.

Chatas: When the paragraph of Chatas is mentioned because of a sin, then the paragraph of Olah should be recited afterwards, as the Chatas brings atonement for the sin, while the Olah is a present brought after the appeasement.

2. Having salt on the table:[2]

Whenever one eats a meal [with bread] it is a Mitzvah and custom to have salt on the table. This applies even if one does not desire to eat any of the salt during the meal.[3] This applies even if the bread already contains salt.[4] [The salt is not to be removed from the table until after Birchas Hamazon.[5] The women of the home are especially to be careful in this matter.[6]]

The reason for the customs: 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.[7] 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.[8] [Salt contains this ability being that it is the root of all the Gevuros, as it is found in Chochmah, and it thus has ability to sweeten all severities, as the Gevuros can only be sweetened through their root.[9]]

3. Dipping bread in salt three times:

According to Halacha, one is to dip one’s bread in salt in order to eat tasty bread out of honor for the blessing. This, however, only applies if the bread does not contain any salt. If, however, the bread contains salt then according to Halacha there is no need to dip the bread in salt and hence today being that all bread already contains salt there is no need to dip the bread in the salt.[10] However, according to the teachings of Kabbalah, as recorded in the Poskim[11], one is to always dip the bread in salt[12], and is to dip it three times into the salt prior to eating it.[13] This applies on Shabbos and throughout the week and applies even if there is salt in the bread’s ingredients.

[1] See Admur Basra 1:9; Ketzos Hashulchan 14 footnote 3; Shulchan Menachem 1:348

[2] 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

[3] Admur ibid; M”A 167:15

[4] Implication of Admur ibid; M”A 167:15

Other opinions: However, elsewhere Admur writes that the above custom of having salt on the table only applies if there is no salt in ones 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 even according to Kabbalah. [Mamarei Admur Hazakein Ketzarim 500] 

[5] Kitzur Shlah, brought in Kaf Hachaim 180:3; Shemiras Hanefesh 207 in name of Arizal

[6] Kaf Hachaim 167:40

[7] Admur ibid; Rama ibid; See Brachos 55a

[8] Admur ibid; Rama ibid; Tosafus Brachos ibid; M”A 167:14; M”B 167:32

[9] Likkutei Torah ibid

[10] Admur 167:8; Michaber 167:5; Rambam Brachos 7:3; Brachos 40a

[11] Kaf Hachaim 167:37

[12] Admur 167:8; M”A 167:15; Shaar Hamitzvos Parshas Eikev 40b; Siddur Rashash; Teshuvas Beis Yaakov 165; Sefer Haminhagim p. 21

[13] Admur ibid; Or Tzadikim Maharam Paparish 23:17; Siddur Arizal; Siddur Rashash; Soles Belula 167:5; Kaf Hachaim 167:37; Sefer Haminhagim ibid