Covering knives at the time of Bentching

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The Beis Yosef (Orach Chaayim 180) quotes the Sefer Rokeach (Siman 332) that the reason we cover knives at the time of Bentching is based on the Possuk at the end of Parshas Yisro of "Lo Sanif Alihem Barzel" (You cannot use metal utensils in preparing the Mizbeach) The Beis Yosef notes the comparison of Shulchan (one's table) to Mizbeach (of the Beis Hamikdash) and states that iron weaponry should not be brought on the table either.

The Shibolei Haleket quotes the above reasoning of the Rokeach and adds another reason from "Hachaver Rabbeinu Simcha." It seems that once a person was Bentching, and upon arriving at the Beracha of Bonei Yirushalayim, became so distraught about the Churban Yirushalayim, that he picked up his knife and stabbed himself with it. In order to prevent that mishap from reoccurring, they began to remove the knives (as per Takanas Chazal).

The Beis Yosef (ibid) notes that the Minhag is not to remove the knives (or cover them) on Shabbos or Yom Tov. He then asks why this is the Minhag according to Rabbeinu Simcha? Why is one not worried about stabbing himself on Shabbos or Yom Tov?

The Taz (180:3) asks why the Beis Yosef was only concerned with Rabbeinu Simcha's reasoning. Why should the minhag of covering the knives be suspended on Shabbos according to the reason of "Lo Sanif"?

The Torah Temima (Bamidbar 9:15) notes that Binyan Beis Hamikdash cannot happen on Shabbos V'Yom Tov. Therefore, according to the reason of "Lo Sanif" knives need not be removed then, for there is no problem of mistaking Shulchan for Mizbeach and using metal in either case...On Shabbos there is no Binyan Hamizbeach.

The only problem (see Mogen Avraham Orach Chaim 180:4) is that based upon this, there is no Binyan Bayis at night either. Therefore, no covering of knives would be needed at night either...yet we do not find this to be the case. Additionally why did Rabbeinu Simcha offer his third answer. Finally, is the comparison of the Rokeach (Shulchan to Mizbeach) complete...if so, one can't place yeast or honey on the table either ("Ki Chol Seor V'chol Divash Lo Saktiru Mimenu Isheh L'hashem")?

Perhaps the Beis Yosef's source of comparison..the Gemara Chagiga (27b) will offer explanation. According to the Gemara, Rabbi Yochanan and Reish Lakish both say that in the olden days the Mizbeach in the Mikdash would be Michaper. Now, after Churban, the Shulchan of a person is Michaper. According to the Rokeach (covering knives based upon "Lo Sanif"), are we covering knives as a Remez to the Mikdash like pouring salt on bread (Al Kol Korbancha Takriv Melach) OR perhaps we do this because the Shulchan of a person is actually like the Mizbeach..just as one has the power to lengthen man's life so too, the other has the power.

And man does not take an item used to shorten things and use it in preparing an item used in making things longer (you don't use a Mikatzer in preparing a Maarich). Based on this second side of understanding, the Din of covering knives is unique to knives and cannot be compared to pouring salt. Thus, the Gemara in Chagiga would only be speaking of comparing Mizbeach to Shulchan in the aspect of Maarich and Mikatzer.

According to the Mogen Avraham (no Binyan Beis Hamikdash at night), we can understand why there is no need to cover knives only if he holds of the Sevara of "Remez" (i.e. that the Shulchan is a Remez to the Beis Hamikdash). There is no need to keep a Remez at a time when the actual Mizbeach cannot be prepared. However, if we apply the Sevara of "Maarich/Mikatzer" Shabbos and Yom Tov shouldn't be different.

We can also understand why the Beis Yosef only asked the question on Rabbeinu Simcha while the Taz and Levush asked the same question (why not on Shabbos V'Yom Tov) on the Rokeach. According to the Beis Yosef's understanding of the Rokeach, the covering of knives is because of "Remez" to Mizbeach. At times of no Remez (shabbos) there is no need to cover knives. However, The Taz and Levush thought the Sevara of the Rokeach was because of "Maarich and Mikatzer" a level that applies to Shabbos and Yom Tov too.

Assuming the Sevara of "Maarich and Mikatzer", we can understand why there is covering of knives at night and also why knives are different from honey and yeast... Shulchan is compared to Mizbeach strictly for the purpose of being Maarich one's life and a Mikatzer shouldn't be a part of a Maarich. This applies at night as well but only to

knives. Were we to assume the Sevara of Remez, it would be difficult to differentiate knives from Seor V'Devash. (Unless you say that the Torah only assured these items if they are Muktar (*offered as a Korban) not if they are Munaf (raised onto the table) as stated in the Torah) And if we assume the Peshat of Remez, the reason why we are Makpid to cover the knives even at night (when Binyan HaMikdash isn't allowed) is based upon the Meshech Chochma (Parshas Yisro) who says Lo Sanif applies even to a Bamah (private Mizbeach allowed until the building of the first Beis Hamikdash) which is allowed to be built at night. Rav Tzvi Pesach Frank (Har Tzvi to Orach Chaim 180) offers another possibility based upon the Aruch LaNer (Sukka 40b) who claims that Binyan Mizbeach is allowed at night while Binyan Bayis is not. Knife covering is a Remez to Binyan Mizbeach and should apply at night as well.

The question that remains is, whether you hold of the Remez Sevara or the Maarich/Mikatzer Sevara, why do only remove knives at bentching? It seems that this question was the one that bothered Rabbeinu Simcha forcing him to offer another reason...specific to Bentching...in order to explain why we cover the knives at Bentching after a meal.