Mitzvah —
273
To set aside a portion of dough for a Kohen
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רֵאשִׁית֙ עֲרִסֹ֣תֵכֶ֔ם חַלָּ֖ה תָּרִ֣ימוּ תְרוּמָ֑ה כִּתְרוּמַ֣ת גֹּ֔רֶן כֵּ֖ן תָּרִ֥ימוּ אֹתָֽהּ׃ - פָּרָשַׁת שְׁלַח
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Numbers 15:20 - "The first portion of your dough, you shall separate a loaf for a gift; as in the case of the gift of the threshing floor, so shall you separate it."
This Mitzvah's Summary
מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Agriculture – חַקְלָאוּת
We are commanded to separate a portion of dough, called Challah, and give it to a Kohen.
This mitzvah requires that when kneading dough from the five grains (wheat, barley, spelt, oats, and rye), one sets aside a portion for the Kohen. Known as Challah, this portion is sanctified and given as a priestly gift.
In Temple times, the Challah was eaten by Kohanim in a state of ritual purity. Today, outside of Israel, it is customary to separate a small piece of dough and burn it, since we lack the necessary purity to give it to Kohanim.
The mitzvah parallels Terumah Gedolah from the field but applies at the stage of food preparation. It expresses gratitude for Hashem’s bounty and sanctifies the act of making bread, the staple of life.
Commentary & Classical Explanation:
- Rambam (Hilchot Bikkurim 5:1): Defines Challah as an obligation in dough, separate from field tithes, and specifies measures of separation.
- Sefer HaChinuch (Mitzvah 385): Explains the root is gratitude — bread is life’s staple, and offering part to the Kohen teaches us to acknowledge Hashem as the source of sustenance.
- Talmud (Challah 2:7, Menachot 84b): Details the measures of dough requiring Challah and the obligation both in Israel and the Diaspora.
- Rashi (Numbers 15:20): Notes that the Torah compares Challah to the Terumah of grain, elevating household bread-making into the sphere of sanctity.
Commentaries
(Source: Chabad.org)
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Faith – אֱמוּנָה
- Sefer HaChinuch (Mitzvah 385) explains that separating Challah strengthens faith by teaching that even the bread we bake at home is a gift from Hashem. Recognizing Him in our sustenance deepens trust in His providence.
Gratitude – הוֹדָיָה
- Rashi (Numbers 15:20) compares Challah to Terumah, showing it as an act of thanksgiving. Just as we give from the harvest in the field, so too we give thanks at the table, where the fruits of the field become bread.
Holiness – קְדֻשָּׁה
- Rambam (Hilchot Bikkurim 5:1) states that the portion separated is holy, belonging to the Kohen. This transforms ordinary dough into sacred food, sanctifying the act of bread-making itself.
Agriculture – חַקְלָאוּת
- Talmud (Challah 2:7) lists the grains requiring Challah, linking the mitzvah directly to the agricultural cycle. The mitzvah shows that agricultural produce remains under Divine command until the very end — when it becomes bread.
Eretz Yisrael – אֶרֶץ יִשְׂרָאֵל
- Rambam notes that the full mitzvah is a Torah obligation only in Israel. In the Diaspora, it is rabbinic, kept to maintain the bond with the Land and its sanctity.
Priests – כֹּהֲנִים
- The Torah designates Challah for the Kohanim, who represent sanctity among Israel. Giving them this portion supports their service and maintains their holy role.
Blessing – בְּרָכָה
- The blessing recited when separating Challah turns the act into worship: “Baruch Atah… asher kidshanu b’mitzvotav v’tzivanu l’hafrish Challah.” It highlights that blessing comes through Hashem’s command.
Community – קְהִלָּה
- In Temple times, Challah created a direct connection between households and the Kohanim, weaving community life around shared sanctity and provision.
Reverence – יִרְאַת שָׁמַיִם
- Sefer HaChinuch stresses that the mitzvah instills humility and reverence, reminding us that bread — life’s staple — is not ours alone, but consecrated by Hashem’s command.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- The mitzvah is primarily directed to Hashem, showing obedience by consecrating daily food. It elevates mundane life into Divine service.
