This article presents an analysis of the semantics, symbolism and ritual functions of bread in the customs and rituals of the Gagauz at the beginning of winter. In the days of St. Andrew, St. Barbara, St. Nicholas and St. Ignatius, ceremonial bread (grain, flour and finished products) is endowed with producing, apotropic and medicinal properties. In the rites of St. Andrew’s Day, the producing function of bread was realized through grain, flour and ritual cakes. The flat breads, baked on St. Barbara’s Day, were endowed with a protective function, they were empowered with the magical power of health, protection from measles, smallpox and plague diseases. In the rituals of the feast of St. Nicholas (winter) ceremonial bread is absent, only wheat grains are used. In the ritual activities of the day of St. Ignatius, the element of the border was of decisive importance - the time when a connection with the other world was established, from which a person expected support in vital spheres of activity. This transtemporal connection was symbolized by grain, flour, bread or food from cereals, which served as a sacrifice. Bread was exchanged for health, prosperity in the family, wealth received from otherworldly forces, with which, according to the traditional world view of the Gagauz, contact was maintained at certain periods of the calendar year. Wheat grains magically ensured the continuity of future grain bearing cycles. Corn and wheat grains, koliva (boiled wheat grains sweetened with honey or sugar with the addition of raisins), ceremonial bread in the form of a flat cake (çörek, pita) or kalacha (kolaç) at the Ignazhna meal symbolized the fertility of the household and the well-being of the family