5787/2026
Rav Yitzchak Volozhiner - Two Bread Slices as Lechem Mishneh
Part of Shabbat preparation is to ensure one has Lechem Mishneh for all Shabbat meals, including (LeChatchilah) Se’udah Shelishit. What should we do if we realize that we do not have Lechem Mishneh? Is there an alternative?
The Netziv, Rav Naftali Tzvi Yehuda Berlin (Teshuvot Meishiv Davar, Orach Chaim 21) cites and defends the practice of his eminent father-in-law, Rav Yitzchak Volozhin, to use two slices of bread for Lechem Mishneh for family members who arrive at the Shabbat table after HaMotzi was recited.
Questioning Rav Yitzchak Volozhiner
A son of the Netziv shared that he and his friends posed three questions on his grandfather’s practice. First, Tosafot (Pesachim 116a s.v. Mah) and the Rosh (Pesachim 10:30; followed by most Ashkenazic and all Sephardic Jews, as per the Shulchan Aruch, Orach Chaim 473:6) require two whole Matzot in addition to the broken Matzah at the Seder, so there is Lechem Mishneh. If slices can serve as Lechem Mishneh, why must we have an additional full Matzah for Lechem Mishneh?
Second, the Rama (Orach Chaim 291:4) writes that one should have at least one whole bread for Lechem Mishneh at Se’udah Shelishit. If slices suffice for Lechem Mishneh, why does he require a whole bread?
Third, why, if slices suffice, does the Shulchan Aruch (Orach Chaim 174:1) write (based on Tosafot, Berachot 39 s.v. V’Hilchata) write that on Shabbat one should not cut the bread until after reciting HaMotzi?
The Netziv’s Defense of Rav Yitzchak Volozhiner
The Netziv answers by distinguishing between how the bread appears when you approach it. If it is whole and one breaks it, the bread cannot be used for Lechem Mishneh. However, if it is already sliced when you encounter the bread, it is eligible for Lechem Mishneh. Regarding the questions from the Rama and Tosafot, they addressed breaking bread that is still whole.
Regarding the Seder, the Netziv argues that the view of the Rif (Pesachim 25b in the pages of the Rif), Rambam (Hilchot Chametz U’Matzah 8:6), and Vilna Ga’on’s (Orach Chaim 473:4 s.v. Sheloshah) proves his point. The Rif and Rambam believe (followed by the Teimanim and adherents of the Vilna Ga’on, such as Rav Yosef Dov Soloveitchik) that one has a whole and a broken Matzah at the Seder.
It is typically understood that these Rishonim believe that the obligation to have a Perusah (broken Matzah – Pesachim 115-116a states that since the Torah describes Matzah as Lechem Oni – poor man’s bread - just as the poor eat only pieces of bread, so too we eat at the Seder from a broken Matzah) overrides the Lechem Mishneh obligation. However, the Netziv argues that they require Lechem Mishneh at the Seder, but that one fulfills it with the broken Matzah!
Typically, it is understood that we break the Matzah before we begin the Maggid section of the Haggada, to enhance our telling of the story of Yetzi’at Mitzrayim. The Perusah highlights the bread as being Lechem Oni, poor man’s bread, She’Onin Alav Devarim Harbeih, upon which we tell our story
However, the Netziv explains that we break the Matzah early in the Seder and keep it covered so that it is broken long before we recite the Bracha on it. In this way, it counts for Lechem Mishneh!
The Aruch HaShulchan (Orach Chaim 274:5; the Aruch HaShulchan is a brother-in-law of the Netziv) notes that it is not Derech Kavod (respectful) to use bread slices for Lechem Mishneh, but it is acceptable if whole breads are not available. The Netziv most likely agrees that his ruling applies only when full breads are unavailable. The Shemirat Shabbat KeHilchata (55:17) codifies this approach.
The Mishnah Berurah and the Aruch HaShulchan
However, the Mishnah Berurah (291:20) clearly disagrees, as he writes that if the bread is broken, it cannot be used for Lechem Mishneh. Several points support the Mishnah Berurah. First, the Gemara (Shabbat 117b), Rambam (Hilchot Shabbat 30:9, and Shulchan Aruch (Orach Chaim 274:1) state that two “Kikarot” are needed for Lechem Mishneh. Kikarot seems to mean whole breads, as the Rama (ad. loc.) clarifies.
Indeed, Rav Natan Gestetner (Teshuvot L’Horot Natan 1:14) notes that the straightforward meaning of these sources supports the Mishnah Berurah. Moreover, he adds that the Netziv did not bring evidence to prove his opinion.
In addition, the age-old custom is to take two whole loaves for Lechem Mishneh.
Finally, the Rambam (Hilchot Chamtez U’Matzah 8:6) indicates that one breaks the Matzah right before reciting the Berachah on the whole and broken pieces, contradicting the Netziv’s understanding of the view that requires one whole and one broken piece of Matzah at the Seder.
Thus, it is difficult to rely on the Netziv, and one should make every effort to avoid doing so, including borrowing a whole bread from a neighbor. Indeed, Yalkut Yosef (Orach Chaim 274:10) rejects the Netziv’s approach.
Opening a Matzah Box?
The question of whether to follow the Netziv or Mishnah Berurah comes to the fore if one does not have available uncut breads other than those in an unopened Matzah box. It is one thing to follow the Netziv if one has no alternative, but is it worth opening a box of Matzah to satisfy the Mishnah Berurah’s dissenting view?
It seems preferable to rely on the views that permit opening the Matzah box on Shabbat (see Shemirat Shabbat KeHilchata 9:10-12), especially according to the Poskim that view Lechem Mishneh as a Torah level obligation (the Taz, Orach Chaim 678:2) and Aruch HaShulchan (Orach Chaim 274:1) believe it is a Torah obligation but the Magen Avraham (188:9) writes that it is a rabbinic obligation).
Conclusion – Mi SheTarach B’Erev Shabbat Yochal B’Shabbat
The Gemara (Avoda Zarah 3a) teaches that “Mi SheTarach B’Erev Shabbat, Yochal B’Shabbat, one who prepares before Shabbat eats on Shabbat.” Such preparations include obtaining proper Lechem Mishneh and avoiding the Netziv’s surprising and very questionable leniency.