The Origins of the Non-Jewish Custom Of ‘Shlissel Challah’ (Key Bread) “The Loaf of Idolatry?”

update: Rabbi Yair Hoffman who is critical of the following article

http://daattorah.blogspot.com/2013/04/schlissel-challah-analysis-by-rabbi.html

Shlissel     By Shelomo Alfassa

Introduction

Every year Jewish women, young and old, partake in an Ashkenazi[1] custom to place a key (such as a door key to a home), inside the dough of a loaf of bread that they bake.[2] This custom is known as shlissel challah—shlissel from the German language shlüssel (key) and challah or hallah from the Hebrew for bread.[3] While a metal key is often baked within the bread, some form the bread itself into the shape of a key or even arrange sesame seeds on top in the form of a key.[4] Often times, these women gather in celebratory groups with the common belief that baking the shlissel challah will bring blessing into their homes, and specifically, the blessing of increased fiscal livelihood. There is also a seemingly new ‘custom’ of baking shlissel challah in the “merit” of a sick person, as a way of helping them recover from physical disease or trauma.[5] A poll on the popular Orthodox Jewish website imamother.com asked participants: “How do you make your schlissel [sic] challah?”[6] The 88 respondants reported: In the shape of a key 13% [12]; With a key baked in it 61% [54]; Neither, I don't do this 17% [15]; Other 7% [7].

Non-Jewish Origins

The baking of a key inside a bread is a non-Jewish custom which has its foundation in Christian, and possibly even earlier, pagan culture. At least one old Irish source tells how at times when a town was under attack, the men said, “let our women-folk be instructed in the art of baking cakes containing keys.”[7]

Keys were traditionally manufactured in the form of a cross, the traditional symbol of Christianity,[8] a physical item all Christian commoners would posses in their home.[9]On Easter, the Christian holiday which celebrates the idea of Jesus ‘rising’ from the dead, they would bake the symbol of Jesus—the key shaped like a cross—into or onto a rising loaf.[10] This was not only a religious gesture, but the bread was a special holiday treat. Sometimes these breads were wholly formed in the shape of a cross; other times the shape of a cross was made out of dough and applied on top. In the context of historically baking a key into bread—the key itself, intrinsically, was a symbol of Christianity and by extension symbolized Jesus ‘rising’ in the dough.[11]

Connection to Passover

The modern Jewish custom of baking the symbolic shlissel challah, annually takes place on the shabbat immediately following the holiday of Pessah, when tens (if not hundreds) of thousands of religiously observant Jewish women[12] practice this observance.

In Christianity, baked goods associated with keys are commonly called ‘Easter breads,’[13] and in Europe they are also known as ‘Paschals,’[14] as the holiday of Easter in the East is known as ‘Pascha’ or ‘Pascua.’ This is most likely the reason Christians often call Easter breads baked with keys Paschals.[15] Before the Romans destroyed theBeit HaMikdash (the holy Temple) in Jerusalem, the focus of the Passover holiday for the Jewish people was the Korban Pessah (lit. Pessah sacrifice, also known as thePaschal Lamb[16]). Within Christianity, Jesus is known as the ‘Paschal Lamb.’

Geographic Origins

Professor Marvin Herzog, a world renowned Yiddish linguist at Columbia University tells that dough twisted in the form of a key (among other shapes such as a ladder) were found to top challah loafs in Poland, “…the distribution of some of these things was a regional matter.”[17] As an example of the regionality, Prof. Herzog created a map demonstrating where dough was shaped as a ladder and placed on challah, and how it was specific only to certain communities and was not universal. Insomuch as a ladder motif was regional, it can be conjectured that the use of a key or key motif could have evolved the same way. Both a ladder and a key are symbolic as tools that could metaphysically help one attain heaven, as they both help ‘gain access.’

Lack of Sources

While the custom is said to be mentioned in the writings of Avraham Yehoshua Heshel (the “Apter Rav” 1748-1825) and in the Ta’amei ha-Minhagim (1891), there is no one clear source for shlissel challah. And while people will say there is a passuq attributed to it, there is not. And, even if there were, a passuq that can be linked to the practice is not the same as a source. Micha Berger, founder of the AishDas Society, [orthodox] calls this type of logic ‘reverse engineering,’ it’s like drawing a circle around an arrow in a tree, and subsequently declaring the arrow is a bullseye.[18] The idea of baking shlissel challah is not from the Torah; it’s not in the Tannaitic, Amoraitic, Savoraitic, Gaonic or Rishonic literature. Rabbi Shlomo Aviner of Israel’s Yeshivat Ateret Yerushalayim said that while baking challah with a key in it is not forbidden, “there is no meaning in doing so.”[19] Rabbi Moshe Ben-Chaim[20] of Mesora.Org [orthodox] teaches that:

The Torah teaches that Hashem punishes the wicked, and rewards the righteous. It does not say that challah baking or any other activity will help address our needs…When the matriarchs were barren, they did not resort to segulas, but introspected and prayed…Nothing in Torah supports this concept of segula; Torah sources reject the idea of a segula…baking challas with brachos cannot help…segulas are useless, and violate the Torah prohibition of Nichush [good luck charms]. It does not matter if the charm is a rabbit’s foot, a horseshoe, a challah, key or a red bendel. The practice assumes that forces exist, which do not, and it is idolatrous.[21]

Rabbi Reuven Mann, Principal of Yeshiva B'nei Torah in Far Rockaway, New York [orthodox] says one should ask themselves: “What connection is there between putting a key in the dough of a challah (schlissel challah) and the improvement of my material situation (parnasa)?”[22] He says:

The dangers of deviation are very great. For by inventing new practices not prescribed by Torah one, in fact, implicitly denies the Torah. He is in effect saying that the Torah is not perfect, for it does not work in my case, and there are other man made practices out there which will work for me. In effect this is a negation of Torah and constitutes a form of idolatry, heaven forbid….[this] indicates that a person has lost faith in the authentic prescriptions of Torah. By performing these “unauthorized actions” one is implicitly affirming that there are other “forces” out there besides God which will respond to the needs of the performer of these ritualistic practices. This constitutes a form of “Avodah Zorah.” [...]