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  ing the connection of the Jewish people to the spiritual alive and

  present.

  Today, we have evolved into a “Sarah,”or feminine, awareness

  of the inherent Divinity in all of creation. Our home has become

  our temple, we ourselves are the priests in service of the Divine,

  and the Shabbat table is the altar upon which we place the chal-

  lah. The separation of the challah, the sanctified piece of dough

  taken from the whole, is a powerful statement of our awareness

  of the Source of our sustenance.

  Separating challah is one of the most powerful ways through

  which to give tzedakah. Tzedakah, often incorrectly translated

  as charity, means justice. When we give of our own sustenance,

  we are not doing something that is unusual and out of the ordi-

  nary out of the kindness of our hearts; we are simply doing jus-

  tice in the system of giving and receiving that is the foundation

  of a balanced universe.

  Throughout the week, we are in an active “creation” mode,

  making things happen with our minds and our bodies. As we

  make our challah on Friday, we begin the shift into a “being/

  gratitude” reality. In the separating of the challah we begin ush-

  ering in the day of Shabbat with the active recognition of the

  Source of all our blessings and sustenance.

  Challah is a gift, the gift of gratitude and awareness of a high-

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  S E P A R A T I N G T H E C H A L L A H

  er, ethereal reality that is the source of all we have. In a world

  that is simply matter, particles, atoms, and neutrons, there is no

  space for this awareness. However, in a world that recognizes

  all physical matter as being but a reflection, or manifestation,

  of a transcendent reality, acknowledging the Source of our sus-

  tenance by removing a piece of dough that was intended for our

  own survival is completely natural.

  With the separation of the piece of challah, we remember our

  essential immortality and our connection with the Infinite light

  and potential.

  Reaching into Transcendence

  In a world of mere particles, cause and effect is king. It is an

  “if... then” reality. If a doctor tells a patient that, G-d forbid, the

  patient has weeks to live, then the person will indeed not live

  much longer. If we put seeds into the ground and it rains, then

  the plants will grow; otherwise, they will wither. If we go to

  work each day, then we will make the amount of money we have

  been promised in our contract agreements, no more and no less.

  But we are not mere particles. Cause and effect are only our

  reality when we are tied closely to our dense, material form.

  There is a spark of life within each of us, and every creation

  that has ever existed, that is eternal. It is the nishmat chaim, the

  breath of life that is breathed into us from the Source of all life.

  We call it our soul. It is the core of our very existence and our

  link to eternity.

  In removing the piece of challah from our dough, we are rees-

  tablishing our connection with the part of ourselves that tran-

  scends our bodily form. We are linking to our infinite, formless

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  R I S I N G

  selves and, as such, tapping into the pool of all possibility.

  When we reach into that space, we remember that everything

  is possible.

  This is the space from which we pray. As we recite the bless-

  ing upon separating the challah, we are reaching the space of

  infinite possibility – the Source of all blessings.

  Making Miracles Happen

  We start with the words “Baruch atah,” which mean “You are

  the Source of blessing,” and the breicha, the reservoir from which

  all blessings flow. From that place we connect to the nameless,

  “Atah/ You,” the Unity of all that exists, and draw it down un-

  til we say the words, “lehafrish challah/to separate the challah,”

  when the very blessing becomes embodied within the physical

  act of pulling off a piece of dough.

  After reciting the blessing, we remove a piece of dough. We

  then hold that piece of dough and say, “Harei zu challah/ Behold,

  this is challah. ”

  The very declaration makes it so. “G-d spoke and the world

  came into being.” Speech creates reality. By verbalizing aloud

  that this is challah, we acknowledge the sacredness, the other-

  ness, of this piece of dough; it is no longer the same as the rest

  of the dough and, as we hold it in our hand, feels like the feath-

  erweight of eternity.

  This deeply meditative and prayerful time is an incredible op-

  portunity to reconnect to our deepest, truest self on a weekly

  basis and I highly recommend it.

  We hear of many miracles that occur as a result of these deep-

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  S E P A R A T I N G T H E C H A L L A H

  ly connective moments. A quick caveat here: I am not a “miracle”

  person per se, by which I really mean that magic tricks annoy

  me. I like to see the logic of all things. I was never so uncom-

  fortable as when I sat through David Copperfield’s magic hoop-

  la—that stuff drives me crazy. Yet, I have seen countless stories

  happen before my eyes and I know that they are direct results

  of the incredible connection that can occur through the mitzvah

  of challah.

  I have many of my challah students begging me to put miracle

  stories in here. I don’t want to do that – but not because I hav-

  en’t seen them. I have. They happened. Babies were created and

  birthed, people were healed, and love was found—and I saw it

  happen directly from the challah. And yet, I hesitate to enumer-

  ate the stories, because it feels too much like “abracadabra.”

  Challah is magical but we do not separate challah to perform

  a magic trick. We separate challah because it is a mitzvah and

  it brings us to a place of connectedness. What can happen from

  that place of connection is truly magical. But it is not a trick. It’s

  simply a profound time when we connect to infinite potential

  and recognize our constant, eternal bond to that place.

  What happens afterwards, well . . . maybe you’ll send me

  your stories. I can add them to my collection. And, one day, who

  knows? Maybe I will write them down in a book, but I have to sit

  comfortably through a whole magic show first; I’ve seen bigger

  miracles happen.

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  R I S I N G

  Separating Challah

  : a History

  Challah, the separation of a portion of dough to be gifted to the

  kohen, is among the Torah commandments that are categorized

  as t’luyot ba’aretz/directly connected with the physical Land of

  Israel.

  The Torah states: “Vehaya b’achalchem milechem ha’aretz . . .

  . Raishit arisoteichem challah tarimu terumah . . . .” [A]nd it will

  be when you eat from the bread of the land . . . the first of your

  dough shall be “challah,” separated, and given as a gift (Bamid-

  bar 15:19, 20).

  This challah gift is among the twenty
-four gifts that we were

  directed to give to the kohanim, the priests who served in the

  Beit Hamikdash/Holy Temple.

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  S E P A R A T I N G T H E C H A L L A H

  Some other mitzvot that are t’luyot ba’aretz include bikkurim,

  terumah, and ma’aser. Bikkurim/the First Fruits, were brought

  to Jerusalem by the landowner as an offering in the Temple and

  given to the kohanim. Terumah and ma’aser, portions of pro-

  duce, were given respectively to a kohen and a Levite.

  These other mitzvot were not applicable until fourteen years

  after the Israelites entered the land (seven years to conquer it

  and seven years to divide it amongst the tribes). However the

  mitzvah to take challah applied from the moment that the Isra-

  elites crossed the Jordan River into the promised Land.

  By Torah law, challah is taken only within the boundaries of

  the Land of Israel. However, the sages instituted the taking of

  challah outside the Holy Land so that people living in the Dias-

  pora would not forget the mitzvah.

  In order for the mitzvah of challah to have the force of a mitz-

  vah d’oraita/a Biblical commandment, all (or a majority, accord-

  ing to the Sefer HaChinuch) of Jews must be living in Israel. Ever

  since the forced dispersion of the Jews at the end of the First

  Temple era, this criterion has not been met. Therefore, challah

  today, both inside and outside of the Land of Israel, is a rabbinic

  rather than a Biblical mitzvah.

  The word challah, though used to connote the bread we eat on

  Shabbat, is really the word for the piece of dough that is sepa-

  rated and given to the kohen, or, in our day and age, burned to

  be rendered inedible. This can be confusing, as the piece that is

  separated is actually dough, not the baked challah. Yet it is called

  “challah” as per the directive in the Torah.

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  R I S I N G

  The Laws of Hafrashat Challah

  : a Digest1

  The grains upon which a blessing and separation of chal-

  lah is required:

  Wheat, barley, oat, spelt, and rye. These are also the only

  grains from which a bread that requires the blessing of Hamotzi

  can be made.

  Who may separate challah?

  The mitzvah of challah separation applies to any Jew over the

  age of bar or bat mitzvah who makes a dough that meets the

  requirements for separation (see below). However, this mitzvah

  has become known as one that is specifically woman-centric

  and one of the three mitzvot unique to women. As part of her

  preparation of food for her family, the mitzvah of challah be-

  comes symbolic of the practice of keeping kosher, a practice in

  which the woman of the house plays a pivotal role. If there is

  no woman available to separate the challah, a man may perform

  this mitzvah. If, however, a man and woman are both available,

  the mitzvah should be performed by the woman.

  1 For a complete overview of the laws of hafrashat challah (the separation of

  challah), please see Kitzur Shulchan Aruch , Chapter 35.

  1 2 8

  S E P A R A T I N G T H E C H A L L A H

  Flour requirements for separation of challah

  • Less than 2 lb. 11 oz. (1230 grams) of flour: no separation of

  challah is required.

  • Between 2 lb. 11 oz. and 3 lb. 11 oz. (1666.6 grams) of flour:

  challah is to be separated but without reciting the blessing.

  • Over 3 lb. 11 oz. of flour: challah is separated with a blessing.

  Liquid requirements for separation of challah

  To separate challah with a blessing, the majority of the liquid

  content must be water.

  If the majority of the liquid is not water (i.e. honey, oil, eggs,

  milk, juice, etc.), challah is to be separated without a blessing so

  long as there is at least one drop of water in the dough.

  Burning the challah piece

  The piece of challah that was separated should be burned un-

  til it is rendered inedible. It should be wrapped in aluminum

  foil, or the like, and may then be burned in your oven or in any

  fire. However, the challah should not be burned while anything

  else is being baked in that oven.

  Once the piece of challah has been burnt, it should be discard-

  ed but does not need to be disposed of in any particular manner.

  If it is not possible to burn the piece of dough, it is also accept-

  able to discard it in the garbage. Care should, however, be taken

  to ensure that the piece of dough is properly wrapped—prefer-

  1 2 9

  R I S I N G

  ably double-wrapped—so that it doesn’t come in contact with

  anything else in the trash.

  Combining Doughs

  If you are simultaneously making multiple doughs that are

  each too small to require challah separation (such as if your

  mixer is too small to contain a large batch of dough and you are

  therefore making multiples of the same recipe), the doughs may

  be combined once kneaded to allow for the separation of chal-

  lah. Simply place all the small doughs into one container and

  cover the container with a cloth. Separate the challah from one

  of the dough pieces and make the blessing as usual.

  If, however, you are making many small doughs at once but

  they will each be baked in another person’s oven (such as if a

  group of friends gather to bake challah together but each par-

  ticipant makes a small batch of dough and will take it home to

  bake), the doughs cannot be combined to separate challah with

  a blessing.

  Separating the challah after baking

  If one forgot to separate challah before baking the dough, or

  the dough was too “runny” to separate while it was raw (such

  as in a gluten-free oat challah batter), or one baked cakes that

  require challah separation, challah may (and should) still be

  separated after baking.

  Combine all the baked challahs or cakes together in a contain-

  er and cover them with a cloth. Remove a small piece from one

  1 3 0

  S E P A R A T I N G T H E C H A L L A H

  of the loaves and make the blessing as usual.

  If one forgot to separate challah on Friday and only realized

  once Shabbat began, the challah may still be eaten on Shabbat,

  provided that this took place outside of the Land of Israel. A slice

  of the challah loaf from which challah can be separated after

  Shabbat should be set aside. This slice should be large enough

  for the challah to be separated from it while still leaving over a

  portion of challah to be eaten thereafter.

  Separating challah from dough that is not being used for

  bread

  For large quantities of cakes, cookies, and desserts that meet

  the requirements for challah separation, the laws of separating

  challah apply. However, since the water content in baked goods

  is generally the minority of the liquid, challah should be separat-

  ed without a blessing.

  When the dough is intended for cooking or frying (rather than

  baking), such as donuts or dumplings, challah should be sepa-


  rated without a blessing. However, if even a small portion of the

  larger dough will be baked, a blessing may be made over the

  separation.

  1 3 1

  R I S I N G

  a visual guide to the

  challah separation requirements:

  the grains upon which a

  the amount of flour that is

  blessing and separation of

  required for separation of

  challah is required.

  challah.

  These are also the only grains

  There are three categories in

  from which a bread that requires the separation of challah:

  the blessing of hamotzi is made.

  1. Separation with a blessing

  2. Separation without a blessing

  rye

  3. No separation required at all

  spelt

  wheat

  barley

  oat

  3 lb. 11oz / 1666.6 grams

  1. When using the above amount

  or more, challah is separated

  with a blessing.

  2. In between the bottom and top

  amounts requires separation

  of challah without a blessing.

  2 lb. 11oz / 1230 grams

  3. If using less than the

  above amount of flour

  no separation of

  challah is required.

  1 3 2

  S E P A R A T I N G T H E C H A L L A H

  The Blessing of Challah1

  1 For meditations and intentions during the blessing please see meditations be-

  ginning on page 155

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  R I S I N G

  Separate a portion of dough—challah—from dough that has

  been made with at least one of these five grains: wheat, barley,

  oat, spelt, and rye. Separate it after the dough has been kneaded

  but while the dough is still whole, before dividing and shaping

  into loaves. (See page 128 for a digest of all details pertaining to

  this mitzvah.) Before separating the piece of dough, recite the

  following blessing:

  o¨k«ug¨v L®k ®n Ubh¥v«k® ±t ¨h±h v¥¨T©t LUr¨C

  .v¨K©j a«h°r§p©˙v§k UbÜ°m§u uh¨,«˙u§m°n§C Ubä§S°e r®a£«˙©t

  Ba-ruch A-tah A-do-nai Elo-heinu Me-lech ha-o-lam a-sher

  kid-sha-nu b’mitz-vo-tav v’tzi-va-nu l’haf-rish challah.

  You, Ado-nai, are the Source of all blessings, our G-d,

  Master of the universe, who has sanctified us with His

  commandments and commanded us to separate challah.

  Then, remove a small piece, approximately one ounce, from

  the dough. Immediately after doing so, hold the piece of dough