Ever wonder why, at every Shabbat table, the challah is hidden under a cloth until Kiddush is made?
The Childish Version
Not long ago, a man joined us at our Shabbat table. Right at the start of the meal, he asked me why we cover the challah during Kiddush. Then, as if to make his point, he added with a scholarly tone, “And I don’t mean the ‘childish version.’” What he meant was: he already knew the explanation about not “embarrassing” the challah by reciting the blessing over the wine first—but to him, that sounded too simplistic.
The truth is that in Torah, there’s no such thing as a “childish” answer. If the Torah says something, it’s true and relevant—whether you’re a five-year-old or ninety-nine.
Why, indeed, do we cover the challah?
The Layer Over the Manna
The first explanation for covering the challah actually ties into this week’s Torah portion.
This week, Moshe recounts how G-d led the Jewish people in the desert: “He afflicted you and let you hunger, and then He fed you the manna” (Devarim 8:3), and one of the reasons we have two challahs on the Shabbat table is to recall the manna.
During the week in the desert, everyone received one portion of manna each day. But on Friday, in preparation for Shabbat, they received “lechem mishneh”—two portions—because no manna fell on Shabbat. We keep two challahs as a reminder of that miracle (and also to remind us that in every Jewish home, Friday is the day to prepare a double portion for Shabbat).
This is where the covering comes in:
The Alter Rebbe writes in his Code of Jewish Law that just as the manna in the desert was placed between two layers of dew to protect it—one layer beneath and one above—so too, our two Shabbat challahs, which commemorate the manna, should be placed on a cloth underneath and covered with another cloth on top (Orach Chaim 271:17).
The Modern Table
The second reason, says the Alter Rebbe in that same section, is connected to Shabbat itself. In Talmudic times, people would eat while reclining on couches, and food was served to them on small portable tables. On Friday night, the custom was to first make Kiddush over wine, and only afterward—once they had welcomed Shabbat with Kiddush—would the challah be brought in, so that it was clear the bread was being served in honor of Shabbat.
In later generations, when people began using large, stationary tables like we have today, the challahs were placed on the table before Kiddush. To preserve the idea that the challah is brought out in honor of Shabbat, they would cover the challah with a cloth and only uncover it after Kiddush—“so that it should appear as though it has just now been brought in honor of Shabbat.”
Following this reasoning, in many Jewish homes, the rest of the meal is only brought to the table after Kiddush—again, to emphasize that the meal is being served in honor of Shabbat (Pesachim 100b, Tosfos “She’ein Mevi’in,” in the name of She’iltos).
And finally, we arrive at the main reason—one that may sound “childish” but is, in fact, deeply serious.
Food Hierarchy
The Talmud relates that once, two sages—Rav Hamnuna and Rav Chisda—were sitting at a meal when dates and pomegranates were brought before them. Rav Hamnuna took a date and made a blessing over it. Rav Chisda asked him, “Don’t you hold by the rule that says, ‘Whatever is mentioned first in the verse takes precedence for the blessing’?”
In our Torah portion, just a few verses after Moshe recalls the manna in the desert, he says: “For the L-rd your G-d is bringing you into a good land…” and continues in the next verse, “A land of wheat and barley, vines, figs, and pomegranates; a land of olive oil and [date] honey” (Deuteronomy 8:8). This is the list of the seven special species of the Land of Israel.
Our sages teach that when a person is sitting at the table with several types of fruit in front of them—say, pomegranates and apples—the question is, which should be blessed first? The answer: pomegranates. Why? Because the apple is not explicitly mentioned in this verse; it is not one of the seven species for which the Land of Israel is praised. Therefore, one should recite “Borei Pri Ha’etz” on the pomegranate, which then covers the other fruits as well.
But what happens if dates and pomegranates are both served—both of which are mentioned in the verse and are among the seven species? In that case, which comes first? The Talmud rules: “Whatever is mentioned earlier in the verse is blessed first.”
Based on this, if we have both wine and challah on the table, the challah—made from wheat or barley—comes before wine, which comes from grapes, since the verse says, “A land of wheat and barley, [grape] vines…” (and that’s indeed the proper order during the week). Thus, when we make Kiddush over wine before breaking bread, we are technically going out of order. If we cover the challah, it is no longer present—and we can proceed with Kiddush as usual. In other words, to avoid “embarrassing” the challah by bypassing it, we cover it until after Kiddush. (Orach Chaim 299:14).
Wine
But this raises a question: Why not simply make Kiddush over bread? After all, it’s mentioned first in the verse—so why give wine priority? Why did our sages establish that the proper way to remember Shabbat is specifically through wine?
It turns out that wine is not just something we use to celebrate; it also leaves a powerful impression. King Solomon in Song of Songs describes the Jewish people’s remembrance of G-d’s love as being even more vivid than the longing for wine one has already tasted: “We will remember Your love more than wine.” That’s why, on Shabbat, when we are commanded to “remember” the day, our sages instituted that this remembrance be expressed over a cup of wine (Orach Chaim 271:1).
Another explanation is based on the Talmud’s statement: “We recite the song only over wine” (Berachot 35a). The Talmud is referring to the songs of the Levites in the Holy Temple, which were sung specifically over offerings that included a wine libation. Our sages extended this idea, instituting that certain blessings—such as Kiddush, Havdalah, and wedding blessings—should be said over wine, resembling the Levites’ song in the Temple.
In addition, wine lends dignity and significance to Kiddush; after all, at any important banquet, wine is served at the table.
The Rebbe once explained in a talk that wine and water differ in the fact that while wine is very delightful, water has no taste—you drink it only to quench your thirst. Similarly, there are things a person does because it brings him pleasure, and there are things a person does simply because he has no choice in the matter.
In Jewish living, those mitzvos which are logical are like wine. We naturally derive pleasure from something we do with full understanding and conviction. Those are “wine-mitzvos.”
But then there are “water-mitzvos.” Those are the commandments known as “chukim,” those mitzvos which don’t have an apparently logical reason. Those we fulfill simply because we have too. (Toras Menachem vol. 35 pg. 181)
So, on Shabbos we recite kiddush over wine to emphasize that we are dedicating not only our “water,” i.e., our commitment, but also our “wine,” our sense of pleasure, to G-d.
The preciousness of Kiddush to the Jewish people was, sadly, demonstrated in a moving way recently. One of the hostages, a young man named Omer Shem Tov, who was held captive for 505 days, shared that for a period of time in captivity, he made Kiddush on Friday night.
“For five months,” he said, “I had half a bottle of grape juice. I used it for Kiddush. The bottle never emptied, and the juice never spoiled. It really reminded me of the miracle of the oil.” He concluded, “It’s a small story that reminded me about G-d, and how much He was with me.”
Perhaps the simplest and most relatable explanation is that wine brings joy—and on Shabbat, a Jew is meant to be joyful and delight in the day. Wine simply makes it easier to reach that state.
So, L’chaim!