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Mayim Achronim

2013-07-25T09:45:42Z

BetzalelGersten:

==The basics of the obligation==
# The washing of one’s hands after a bread meal before [[Birkat HaMazon]] is called Mayim Achronim. The Gemara finds support for this law from the pasuk “VeHayiteem Kedoshim” and says it prevents Sedomite salt from getting into one’s eyes and blinding oneself. <Ref> Brachot 53b, Chulin 105a-b </ref>
# Sephardic custom is based on many Rishonim who hold Mayim Achronim is an obligation nowadays either because there is a concern of Sedomite salt even in our times, there’s an obligation of being Kadosh, or it’s to have clean hands for Birkat HaMazon, (yet the obligation to wash applies even if one has clean hands). <Ref> Rambam(Brachot 6:3), Rabbeinu Yonah(Brachot 40b), Rif(Chulin 37b) hold that it applies because of danger. Ravad(Brachot 6:2), Rashba(Chulin 105ua), and Rashbetz(Brachot ch. 8) seems to hold that the purpose is to have clean hands for Birkat HaMazon. S"A 181:1 rules (even nowadays) it's an obligation to do Mayim Achronim. </ref>
# The Ashkenazic Minhag is not to wash Mayim Achronim, however, some say that it's even preferable for Ashkenazim to wash Mayim Achronim.<Ref> Tosfot (Brachot 53b,Chulin 105a, Eiruvin 17b) hold that there's no obligation to wash Mayim Achronim nowadays because the concern of Sedomite salt is not longer relevant. Rama in Darkei Moshe 181:1 and Levush 181:9 codify the opinion of Tosfot and add that such is the Ashkenazic Minhag. The Gra 181:12, Aruch HaShulchan 181:5, and Mishna Brurah 181:22, however, hold that it’s preferable for Ashkenazim to wash Mayim Achronim. </ref>

==Who is obligated in Mayim Achronim?==
# Both men and women are obligated in Mayim Achronim. <Ref> Torah Chaim Sofer 181:1, Sh"t Shalmat Chaim 119, Sh"t Yitzchak Yeranen 4:35, Sh"t Rivovot Efraim 1:140(3), Sh"t Sh"t Divrei Chachamim (pg 62) in name of Rav Elyashiv, Rav Ovadyah Yosef in Halichot Olam (vol 2 Shalach 1), Halacha Brurah 181:1, Hilchot Bat Yisrael (pg 59) in the name of Rav Shlomo Zalman Aurerbach hold that women are obligated in Mayim Achronim. </ref> The custom of many Ashkenazic women, however, is not to wash mayim acharonim. <ref> Rabbi Yitzchak Yaacov Fuchs in Halichos Bas Yisroel (pg 59): HaGaon Rav Shmuel HaLevi Wossner writes in Shevet HaLevi, Vol. 4, Orach Chayim, No. 23, that the basis for women not washing mayim acharonim is found in the Shulchan Arukh, Orach Chayim 181:10. Chazal explain that in Talmudic days a certain type of salt, called melach s'domith (salt from Sodom) was commonly used and that it could cause blindness if it came in contact with the eyes. The original purpose of mayim acharonim was to rinse the melach s'domith off the hands. The Shulchan Arukh states that since this salt is no longer in use, the obligation of mayim acharonim no longer applies. Although many men follow the view of other authorities who maintain that the mitzvah does apply today, women commonly follow the view of the Shulchan Arukh. HaGaon Rav Yonah Merzbach reports that in many German communities, before the Second World War, women omitted mayim acharonim and that this practice was common even in households extremely scrupulous in the performance of mitzvoth.</ref>
# Even if one didn’t touch the food with his hands, one is obligated in Mayim Achronim. <Ref> Halacha Brurah 181. If one has no water (up to 4 mil, which is less than 4 kilometers, on the way or 1 mil in the opposite direction) he should not touch the food when he eats. </ref>
# Some say one is obligated even if one didn’t even eat a meal but just touched salt. However the minhag is not to be stringent in this regard. <Ref> Chulin 105b is the source of the obligation and is brought down by the Rif (Brachot 8), so too the Talmidei Rabbenu Yonah, Raah, Michtam, Rashbez. The Rashba(torat bayit 6:1) is lenient. However nowadays no one is strict on this as the Tur and Shulchan Aruch left out this halacha. Pekudei Elazar 181, Halichot olam vol 2 shalach 1. </ref>
# Even Ashkenzim who are not stringent concerning Mayim Achronim, if one’s hands are dirty and one would be concerned with their cleanliness, one is obligated to clean one's hands or wash them before Birkat HaMazon. <Ref> Shulchan Aruch 181:10, from Tosfot (Br 53b), Nemukei Yosef, Rosh 8:6, Mordechei Br 191, Aguda Br 8 and Tur. So too, if his ate or drank not in a bread meal and his hands are dirty he still must wash hands before the Bracha Achrona. Even not an Istanis who touched an unclean area or a covered area on the body must clean or wash his hands in any way before making a Bracha. Magan Avraham 181:10, Zechur leAvraham 40, Mishna Brurah 181:23, Kaf Chaim 181:9, Pri Megadim A”A 9. </ref>

==Interruptions between washing and making [[Birkat HaMazon]]==
# Some are strict not to talk even words of Torah. If one spoke it’s preferable that one wash again. <Ref> Kesef Mishna (Brachot 6:20) from Rashi and Rambam speech isn’t an interruption. The Magan Avraham 165:4 disagrees and is strict. So holds the Drisha 179:2, Eliyah Raba 179:1, Pri Migadim A”A 1, Chayey Adam, Zachur LeAvraham, Magan Giborim, Maharsham BeDaat Torah, Mishna Brurah 179:1. The Shulchan Aruch HaRav permits 2 or 3 words and the Aruch HaShulchan is lenient like the Kesef Mishna. </ref>
# Some have the custom to say Shir HaMaalot, Lamnasech, or Avarechecha after Mayim Achronim since it’s a necessary element to Birkat HaMazon. <Ref> Kaf HaChaim 157:22 in name of the Arizal and Or Tzaddikim, Petach HaDvir 181:2, Chida(Simchat Haregel Seder Birkat HaMazon), Tziporen Shamir 5:61, Chesed LeAlafim 181:7,Ben Ish Chai Shalach 15, against the Aruch HaShulchan 181:9. </ref>
# One can answer amen, kaddish, kedusha and barchu. <Ref> Tehilat LeDavid 181:2 says not to answer just like one juxtaposes Geula to Tefilah. However the Halacha Brurah 181:5 disagrees based on a Sfek Sfaka that maybe one can go like those who allow speech between mayim achronim and [[Birkat HaMazon]] and maybe one can go like those who say that one can answer devarim shbekedusha between Geula and Tefilah. Additionally it’s a mitzvah that’s fleeting. </ref>
# Preferably, one shouldn’t wait or do actions unrelated to Brikat HaMazon more than 12 seconds; those who wait for everyone to wash their hands have what to rely on. <Ref> Bach 179, Pri Megadim 179;A”A 1, Mishna Brurah 179:1 in name of the derech hachaim that one should rewash, taz 181:3 says one can wait for 4 people to wash hands after you, so says the lavush 181:6, Olat tamid 181:4, magan Avraham 181:5, shulchan aruch harav 181:5 Mishna brurah 181:15, kaf hachaim 181:18, peulat tzaddik 3:71, yabea omer Y”D 2:1(11). The stringency of unrelated actions is sourced in the ritva hilchot brachot 3:17,6:21 and brought simlairly by kesef Mishna Brachot 6:20. </ref>
# In our time that everyone reads [[Birkat HaMazon]] one should try to have multiple vessels so everyone doesn’t have to wait long until Birkat HaMazon. <Ref> Biur Halacha D”H Min Hakatan. However, in earlier times, only one would say Birkat HaMazon. Accordingly, S”A 181:6 rules the one doing the [[Birkat HaMazon]] should be the first to wash but if there’s more than 5 people washing, then they begin washing from the least important person until there’s 5 people left and then the one doing [[Birkat HaMazon]] washes. </ref>

==Water that is fit for Mayim Achronim==
# One shouldn’t use scalding hot water, rather lukewarm water is permitted and it preferable to use cold water. Hot water that cooled is also permitted. <Ref> Tur and S”A 181:3 from Chulin 105a, rule leniently by lukewarm water, Kesef Mishna says Rambam (Brachot 6:16) allows it even initially. Magan Avraham 181:3 says in name of Maharshal that specifically cold water should be used. Mishna Brurah 181:7 says if one only has lukewarm, one shouldn’t be stringent. </ref>
# Bitter, dirty, or smelly water not fit for animals to drink is permitted. <Ref> Rashba Torat Bayit 6:2 says all water unfit for Mayim Rishonim is fit for Mayim Achronim. So is brought in the Bet Yosef (comments that so is implied by the Gemara and Posikim), Darkei Moshe, Orchot Chaim (Netilat Yadim 31), Kolbo (23) in name of Raavad, but the Riaz Netilat Yadim 8:20 is stringent. Many Achronim follow Rashba and Raavad such as Magan Avraham 181:7, Chaye Adam 46:2, Aruch Shulchan 181:6-7, Shulchan Aruch HaRav 181:8, Mishna Brurah 181:21, Kaf HaChaim 181:28. </ref>
# Spit is unfit; if nothing is available is better than nothing. <Ref> Peni Mabin O”C 38, Minchat Elazar 3:54, and Sherit Yehuda Blum 17 are stringent against the Torat Yekutiel Rosenberg O”C 6 who is lenient. </ref>
# If there’s no water, one can use other liquids but not wine, yet if nothing else is available then one should wash with wine. <Ref> Bet Yosef brings the Rabbenu BeChaye in Shulchan Shel Arba that allows all liquids and the Tur who doesn’t allow wine, S”A 181:9 holds leniently by wine, but many Achronim, such as the Levush 181:7, Atret Zekenim 181:2(2), Shulchan Aruch HaRav 181:8, Mishna Brurah 181:21 are strict like the Tur. </ref>
==Requirement of actually pouring the water==
# Dipping hands into water doesn’t suffice, but one who is lenient has what to rely on. <Ref> Magan Avraham 181:1, Shulchan Aruch HaRav 181:5, Mishna Brurah 181:3, Aruch Shulchan 181:7 agaisnt the Eliyah Rabba 181:9 who is lenient. Kaf HaChaim 181:9 says it’s effective for cleaning but not for the kabbalistic reasons and Zivchai Zedek 3:35 holds it’s not forbidden. </ref>
# It’s permitted to wash under a running faucet. <ref> Raavad in Tamim Daim 66, Orchot Chiam Netilat Yadim 31, Kolbo 23, against Riaz Netilat Yadim 8:20 </ref>
==Amount needed for Mayim Achronim==
# Mayim Achronim doesn’t require a Reviit. Some opinions say one can use a Reviit and some opinions say not to use less. <Ref> Rashba Torah Bayit 6:2 that there’s no amount requirement, so says the Orchot Chaim Netilat Yadim 31, Kolbo 23 in name of Raavad. So holds the Achronim such as Levush 181:7, Atret Zekinim 181:1, Shulchan Aruch Harav 181:4,Kaf Hachaim 181:4. The Mishna Brurah 181:19 says the practice of Gra was to use a Reviat, against the Chida Simchat Regel (Seder Birkat Hamazon) and Ben Ish Chai Shalach 8 who say one should use less water. Accordingly, says the Birur Halacha 181:13 if one’s hands are dirty one should first wash with intent that it’s not for Mayim Achronim and then rewash with intent with less water. </ref>
# If one only has a Reviat of water one should use it for Mayim Rishonim and not Mayim Achronim. <Ref> Birur Halacha 181:4 from Bet Yosef 181:1, Eliyah Raba ibid, Mateh Yosef O”C 2:18(32) in name of Orchot Chaim, and Yad Aharon Siman 158 </ref>
==How the washing is done==
# One should wash up to the second set of knuckles on one's fingers and on one's thumb one should wash up to the first knuckle. It’s preferable to be strict for the opinion that one should to wash the entirety of one's fingers. <Ref> Based on Rashba Torat Bayit 6:1 and Raavad, the S”A 181:4 rules that one should wash one's fingers up to the second row of knuckles. Rabbenu Bechaye in Shulchan Shel Arba, however, requires one to wash one's whole finger. Mishna Brurah 181:10 quotes Talmedei Rabbenu Yonah who say that the thumb must only be washed up to the first knuckle. Halacha Brurah 181:11 agrees. Biur Halacha D”H Ad Perek Sheni and Kaf HaChaim 181:17 agree that it's preferable to be strict for the opinion of the Arizal that one should wash one's whole finger. [http://www.dailyhalacha.com/displayRead.asp?readID=338 Rabbi Mansour on Dailyhalacha.com] quotes the S"A and says to preferably be machmir for the opinion of the Arizal (to wash the entirety of the fingers). Halacha Brurah 181:11 agrees.</ref>
# There’s no Bracha for Mayim Achronim. <Ref> S”A 181:7. The Bet Yosef quotes the Ramah who hold that there is a Bracha and so holds some geonim and rishonim such as Yeraim 23, Shibolei Leket 149, Mordechai Brachot 191, Ravyah 1:145, Raavad Brachot 6:2. However the Bahag Brachot 6, Talmidei Rabbanu Yonah 40b, Rosh 8:6, Rambam Brachot 6:2 say not to make a Bracha. </ref>
# One should face his fingers downward so that the dirt falls off. <Ref> S”A 181:5 based on Sotah 4b. This is also codified by the Rambam (Brachot 6:16) and Tur. </ref>
# Only one washing is required, not two or three times. <Ref> Bet Yosef in name of Mordechai (Brachot 207), Mishna Brurah 181:21. </ref>
# One may not wash over the ground because “ruach rah” hovers over it, rather one should wash into, in order of preference, a vessel, twigs or stones on the ground that absorb water, tiled flooring, ground not used like under the table and certainly a sink which has a drain. <Ref> S”A 181:2 from chulin 105a and many rishonim that hold like it. The Magan Avraham 181:2 in name of Chinuch that anything stopping the water from pouring on the ground, but the Rambam (brachot 6:16) seems to only allow a vessel. The Gra 181:4 explains S”A that initially we follow Rambam but if there’s no vessel available then we can rely on the Rashba (Torat Bayit 6:2) and Tur (181:2). Yabea Omer O”C 5:2 permits a sink by washing in the morning and all the more so for Mayim Achronim. Birur Halacha 181:8 concludes that one can pour it on the ground after one washed into the vessel. </ref>

==Drying one's hands==
# From the strict law, one doesn’t have to dry his hands. Nonetheless, it’s preferable to be strict to dry one’s hands. <Ref> S”A 181:8, Bet Yosef quotes Rashba in Torat Bayit 6:2 that one doesn’t need to dry one’s hands and the Rambam Brachot 6:20 who holds one needs to dry one’s hands. S”A brings both opinions but the Mishna Brurah 181:21 points out that in Siman 173 S”A implies that he holds Mayim Achronim doesn’t need drying. </ref>
==Practices related to Mayim Achronim==
# Some have the practice to say “Mayim Achronim Chovah (is obligatory)”. <Ref> Rav Chaim Palachi in Ruach Chaim 181:1, Ben Ish Chaim Shalch 7 says that it can count as a word of Torah during a meal. </ref>
==If one forgot Mayim Achronim==
# If one forgot to wash Mayim Achronim before [[Birkat HaMazon]] or didn’t have water, one must wash after Birkat HaMazon. <Ref> Chesed Alafim 181:8, Ben Ish Chai Shalch 11, Kaf Chaim 181:26, Mishna Brurah 181:2 against the Ometz Yozfa 155 who says not to wash because it degrades the sanctity of Birkat Hamazon. </ref>

==Sources==
<references/>

Mayim Achronim

2013-07-25T09:42:58Z

BetzalelGersten:

==The basics of the obligation==
# The washing of one’s hands after a bread meal before [[Birkat HaMazon]] is called Mayim Achronim. The Gemara finds support for this law from the pasuk “VeHayiteem Kedoshim” and says it prevents Sedomite salt from getting into one’s eyes and blinding oneself. <Ref> Brachot 53b, Chulin 105a-b </ref>
# Sephardic custom is based on many Rishonim who hold Mayim Achronim is an obligation nowadays either because there is a concern of Sedomite salt even in our times, there’s an obligation of being Kadosh, or it’s to have clean hands for Birkat HaMazon, (yet the obligation to wash applies even if one has clean hands). <Ref> Rambam(Brachot 6:3), Rabbeinu Yonah(Brachot 40b), Rif(Chulin 37b) hold that it applies because of danger. Ravad(Brachot 6:2), Rashba(Chulin 105ua), and Rashbetz(Brachot ch. 8) seems to hold that the purpose is to have clean hands for Birkat HaMazon. S"A 181:1 rules (even nowadays) it's an obligation to do Mayim Achronim. </ref>
# The Ashkenazic Minhag is not to wash Mayim Achronim, however, some say that it's even preferable for Ashkenazim to wash Mayim Achronim.<Ref> Tosfot (Brachot 53b,Chulin 105a, Eiruvin 17b) hold that there's no obligation to wash Mayim Achronim nowadays because the concern of Sedomite salt is not longer relevant. Rama in Darkei Moshe 181:1 and Levush 181:9 codify the opinion of Tosfot and add that such is the Ashkenazic Minhag. The Gra 181:12, Aruch HaShulchan 181:5, and Mishna Brurah 181:22, however, hold that it’s preferable for Ashkenazim to wash Mayim Achronim. </ref>

==Who is obligated in Mayim Achronim?==
# Both men and women are obligated in Mayim Achronim. <Ref> Torah Chaim Sofer 181:1, Sh"t Shalmat Chaim 119, Sh"t Yitzchak Yeranen 4:35, Sh"t Rivovot Efraim 1:140(3), Sh"t Sh"t Divrei Chachamim (pg 62) in name of Rav Elyashiv, Rav Ovadyah Yosef in Halichot Olam (vol 2 Shalach 1), Halacha Brurah 181:1, Hilchot Bat Yisrael (pg 59) in the name of Rav Shlomo Zalman Aurerbach hold that women are obligated in Mayim Achronim. </ref> The custom of many Ashkenazic women, however, is not to wash mayim acharonim. <ref> Rabbi Yitzchak Yaacov Fuchs in Halichos Bas Yisroel (pg 59): HaGaon Rav Shmuel HaLevi Wossner writes in Shevet HaLevi, Vol. 4, Orach Chayim, No. 23, that the basis for women not washing mayim acharonim is found in the Shulchan Arukh, Orach Chayim 181:10. Chazal explain that in Talmudic days a certain type of salt, called melach s'domith (salt from Sodom) was commonly used and that it could cause blindness if it came in contact with the eyes. The original purpose of mayim acharonim was to rinse the melach s'domith off the hands. The Shulchan Arukh states that since this salt is no longer in use, the obligation of mayim acharonim no longer applies. Although many men follow the view of other authorities who maintain that the mitzvah does apply today, women commonly follow the view of the Shulchan Arukh. HaGaon Rav Yonah Merzbach reports that in many German communities, before the Second World War, women omitted mayim acharonim and that this practice was common even in households extremely scrupulous in the performance of mitzvoth.</ref>
# Even if one didn’t touch the food with his hands, one is obligated in Mayim Achronim. <Ref> Halacha Brurah 181. If one has no water (up to 4 mil, which is less than 4 kilometers, on the way or 1 mil in the opposite direction) he should not touch the food when he eats. </ref>
# Some say one is obligated even if one didn’t even a meal but just touched salt. However the minhag is not to be stringent in this regard. <Ref> Chulin 105b is the source of the obligation and is brought down by the Rif (Brachot 8), so too the Talmidei Rabbenu Yonah, Raah, Michtam, Rashbez. The Rashba(torat bayit 6:1) is lenient. However nowadays no one is strict on this as the Tur and Shulchan Aruch left out this halacha. Pekudei Elazar 181, Halichot olam vol 2 shalach 1. </ref>
# Even Ashkenzim who aren't careful concerning Mayim Achronim, if one’s hands are dirty and one would be concerned with their cleanliness, one is obligated to clean one's hands or wash them before Birkat HaMazon. <Ref> Shulchan Aruch 181:10, from Tosfot (Br 53b), Nemukei Yosef, Rosh 8:6, Mordechei Br 191, Aguda Br 8 and Tur. So too, if his ate or drank not in a bread meal and his hands are dirty he still must wash hands before the Bracha Achrona. Even not an Istanis who touched an unclean area or a covered area on the body must clean or wash his hands in any way before making a Bracha. Magan Avraham 181:10, Zechur leAvraham 40, Mishna Brurah 181:23, Kaf Chaim 181:9, Pri Megadim A”A 9. </ref>

==Interruptions between washing and making [[Birkat HaMazon]]==
# Some are strict not to talk even words of Torah. If one spoke it’s preferable that one wash again. <Ref> Kesef Mishna (Brachot 6:20) from Rashi and Rambam speech isn’t an interruption. The Magan Avraham 165:4 disagrees and is strict. So holds the Drisha 179:2, Eliyah Raba 179:1, Pri Migadim A”A 1, Chayey Adam, Zachur LeAvraham, Magan Giborim, Maharsham BeDaat Torah, Mishna Brurah 179:1. The Shulchan Aruch HaRav permits 2 or 3 words and the Aruch HaShulchan is lenient like the Kesef Mishna. </ref>
# Some have the custom to say Shir HaMaalot, Lamnasech, or Avarechecha after Mayim Achronim since it’s a necessary element to Birkat HaMazon. <Ref> Kaf HaChaim 157:22 in name of the Arizal and Or Tzaddikim, Petach HaDvir 181:2, Chida(Simchat Haregel Seder Birkat HaMazon), Tziporen Shamir 5:61, Chesed LeAlafim 181:7,Ben Ish Chai Shalach 15, against the Aruch HaShulchan 181:9. </ref>
# One can answer amen, kaddish, kedusha and barchu. <Ref> Tehilat LeDavid 181:2 says not to answer just like one juxtaposes Geula to Tefilah. However the Halacha Brurah 181:5 disagrees based on a Sfek Sfaka that maybe one can go like those who allow speech between mayim achronim and [[Birkat HaMazon]] and maybe one can go like those who say that one can answer devarim shbekedusha between Geula and Tefilah. Additionally it’s a mitzvah that’s fleeting. </ref>
# Preferably, one shouldn’t wait or do actions unrelated to Brikat HaMazon more than 12 seconds; those who wait for everyone to wash their hands have what to rely on. <Ref> Bach 179, Pri Megadim 179;A”A 1, Mishna Brurah 179:1 in name of the derech hachaim that one should rewash, taz 181:3 says one can wait for 4 people to wash hands after you, so says the lavush 181:6, Olat tamid 181:4, magan Avraham 181:5, shulchan aruch harav 181:5 Mishna brurah 181:15, kaf hachaim 181:18, peulat tzaddik 3:71, yabea omer Y”D 2:1(11). The stringency of unrelated actions is sourced in the ritva hilchot brachot 3:17,6:21 and brought simlairly by kesef Mishna Brachot 6:20. </ref>
# In our time that everyone reads [[Birkat HaMazon]] one should try to have multiple vessels so everyone doesn’t have to wait long until Birkat HaMazon. <Ref> Biur Halacha D”H Min Hakatan. However, in earlier times, only one would say Birkat HaMazon. Accordingly, S”A 181:6 rules the one doing the [[Birkat HaMazon]] should be the first to wash but if there’s more than 5 people washing, then they begin washing from the least important person until there’s 5 people left and then the one doing [[Birkat HaMazon]] washes. </ref>

==Water that is fit for Mayim Achronim==
# One shouldn’t use scalding hot water, rather lukewarm water is permitted and it preferable to use cold water. Hot water that cooled is also permitted. <Ref> Tur and S”A 181:3 from Chulin 105a, rule leniently by lukewarm water, Kesef Mishna says Rambam (Brachot 6:16) allows it even initially. Magan Avraham 181:3 says in name of Maharshal that specifically cold water should be used. Mishna Brurah 181:7 says if one only has lukewarm, one shouldn’t be stringent. </ref>
# Bitter, dirty, or smelly water not fit for animals to drink is permitted. <Ref> Rashba Torat Bayit 6:2 says all water unfit for Mayim Rishonim is fit for Mayim Achronim. So is brought in the Bet Yosef (comments that so is implied by the Gemara and Posikim), Darkei Moshe, Orchot Chaim (Netilat Yadim 31), Kolbo (23) in name of Raavad, but the Riaz Netilat Yadim 8:20 is stringent. Many Achronim follow Rashba and Raavad such as Magan Avraham 181:7, Chaye Adam 46:2, Aruch Shulchan 181:6-7, Shulchan Aruch HaRav 181:8, Mishna Brurah 181:21, Kaf HaChaim 181:28. </ref>
# Spit is unfit; if nothing is available is better than nothing. <Ref> Peni Mabin O”C 38, Minchat Elazar 3:54, and Sherit Yehuda Blum 17 are stringent against the Torat Yekutiel Rosenberg O”C 6 who is lenient. </ref>
# If there’s no water, one can use other liquids but not wine, yet if nothing else is available then one should wash with wine. <Ref> Bet Yosef brings the Rabbenu BeChaye in Shulchan Shel Arba that allows all liquids and the Tur who doesn’t allow wine, S”A 181:9 holds leniently by wine, but many Achronim, such as the Levush 181:7, Atret Zekenim 181:2(2), Shulchan Aruch HaRav 181:8, Mishna Brurah 181:21 are strict like the Tur. </ref>
==Requirement of actually pouring the water==
# Dipping hands into water doesn’t suffice, but one who is lenient has what to rely on. <Ref> Magan Avraham 181:1, Shulchan Aruch HaRav 181:5, Mishna Brurah 181:3, Aruch Shulchan 181:7 agaisnt the Eliyah Rabba 181:9 who is lenient. Kaf HaChaim 181:9 says it’s effective for cleaning but not for the kabbalistic reasons and Zivchai Zedek 3:35 holds it’s not forbidden. </ref>
# It’s permitted to wash under a running faucet. <ref> Raavad in Tamim Daim 66, Orchot Chiam Netilat Yadim 31, Kolbo 23, against Riaz Netilat Yadim 8:20 </ref>
==Amount needed for Mayim Achronim==
# Mayim Achronim doesn’t require a Reviit. Some opinions say one can use a Reviit and some opinions say not to use less. <Ref> Rashba Torah Bayit 6:2 that there’s no amount requirement, so says the Orchot Chaim Netilat Yadim 31, Kolbo 23 in name of Raavad. So holds the Achronim such as Levush 181:7, Atret Zekinim 181:1, Shulchan Aruch Harav 181:4,Kaf Hachaim 181:4. The Mishna Brurah 181:19 says the practice of Gra was to use a Reviat, against the Chida Simchat Regel (Seder Birkat Hamazon) and Ben Ish Chai Shalach 8 who say one should use less water. Accordingly, says the Birur Halacha 181:13 if one’s hands are dirty one should first wash with intent that it’s not for Mayim Achronim and then rewash with intent with less water. </ref>
# If one only has a Reviat of water one should use it for Mayim Rishonim and not Mayim Achronim. <Ref> Birur Halacha 181:4 from Bet Yosef 181:1, Eliyah Raba ibid, Mateh Yosef O”C 2:18(32) in name of Orchot Chaim, and Yad Aharon Siman 158 </ref>
==How the washing is done==
# One should wash up to the second set of knuckles on one's fingers and on one's thumb one should wash up to the first knuckle. It’s preferable to be strict for the opinion that one should to wash the entirety of one's fingers. <Ref> Based on Rashba Torat Bayit 6:1 and Raavad, the S”A 181:4 rules that one should wash one's fingers up to the second row of knuckles. Rabbenu Bechaye in Shulchan Shel Arba, however, requires one to wash one's whole finger. Mishna Brurah 181:10 quotes Talmedei Rabbenu Yonah who say that the thumb must only be washed up to the first knuckle. Halacha Brurah 181:11 agrees. Biur Halacha D”H Ad Perek Sheni and Kaf HaChaim 181:17 agree that it's preferable to be strict for the opinion of the Arizal that one should wash one's whole finger. [http://www.dailyhalacha.com/displayRead.asp?readID=338 Rabbi Mansour on Dailyhalacha.com] quotes the S"A and says to preferably be machmir for the opinion of the Arizal (to wash the entirety of the fingers). Halacha Brurah 181:11 agrees.</ref>
# There’s no Bracha for Mayim Achronim. <Ref> S”A 181:7. The Bet Yosef quotes the Ramah who hold that there is a Bracha and so holds some geonim and rishonim such as Yeraim 23, Shibolei Leket 149, Mordechai Brachot 191, Ravyah 1:145, Raavad Brachot 6:2. However the Bahag Brachot 6, Talmidei Rabbanu Yonah 40b, Rosh 8:6, Rambam Brachot 6:2 say not to make a Bracha. </ref>
# One should face his fingers downward so that the dirt falls off. <Ref> S”A 181:5 based on Sotah 4b. This is also codified by the Rambam (Brachot 6:16) and Tur. </ref>
# Only one washing is required, not two or three times. <Ref> Bet Yosef in name of Mordechai (Brachot 207), Mishna Brurah 181:21. </ref>
# One may not wash over the ground because “ruach rah” hovers over it, rather one should wash into, in order of preference, a vessel, twigs or stones on the ground that absorb water, tiled flooring, ground not used like under the table and certainly a sink which has a drain. <Ref> S”A 181:2 from chulin 105a and many rishonim that hold like it. The Magan Avraham 181:2 in name of Chinuch that anything stopping the water from pouring on the ground, but the Rambam (brachot 6:16) seems to only allow a vessel. The Gra 181:4 explains S”A that initially we follow Rambam but if there’s no vessel available then we can rely on the Rashba (Torat Bayit 6:2) and Tur (181:2). Yabea Omer O”C 5:2 permits a sink by washing in the morning and all the more so for Mayim Achronim. Birur Halacha 181:8 concludes that one can pour it on the ground after one washed into the vessel. </ref>

==Drying one's hands==
# From the strict law, one doesn’t have to dry his hands. Nonetheless, it’s preferable to be strict to dry one’s hands. <Ref> S”A 181:8, Bet Yosef quotes Rashba in Torat Bayit 6:2 that one doesn’t need to dry one’s hands and the Rambam Brachot 6:20 who holds one needs to dry one’s hands. S”A brings both opinions but the Mishna Brurah 181:21 points out that in Siman 173 S”A implies that he holds Mayim Achronim doesn’t need drying. </ref>
==Practices related to Mayim Achronim==
# Some have the practice to say “Mayim Achronim Chovah (is obligatory)”. <Ref> Rav Chaim Palachi in Ruach Chaim 181:1, Ben Ish Chaim Shalch 7 says that it can count as a word of Torah during a meal. </ref>
==If one forgot Mayim Achronim==
# If one forgot to wash Mayim Achronim before [[Birkat HaMazon]] or didn’t have water, must wash after Birkat HaMazon. <Ref> Chesed Alafim 181:8, Ben Ish Chai Shalch 11, Kaf Chaim 181:26, Mishna Brurah 181:2 against the Ometz Yozfa 155 who says not to wash because it degrades the sanctity of Birkat Hamazon. </ref>

==Sources==
<references/>

Kiddush

2013-07-25T09:34:11Z

BetzalelGersten:

[[Image:Kiddush Cup.JPG|200px|right]]
Before eating on [[Shabbat]] or [[Yom Tov]], both during the nighttime and daytime, '''Kiddush''' is recited over a cup of wine (preferably). The relevant halachot are detailed below:
==Obligation==
# The mitzvah of Kiddush is a Biblical commandment alluded to in the Ten Commandments. The Torah says, "זכור את יום השבת לקדשו" meaning "remember [[Shabbat]] to sanctify it," and one fulfills it by saying the text of Kiddish on Friday night. <ref> Rambam (Hilchot [[Shabbat]] 29:1) writes that there is a positive biblical commandment to remember [[Shabbat]] based on the pasuk "זכור את יום השבת לקדשו" (Shemot 20:7). In 29:4, he writes that the primary time for the mitzvah is Friday night. Kitzur Shulchan Aruch 77:1 rules like the opinion of the Rambam. [However, it seems that Tosfot (Nazir 4a s.v. My Hee; first opinion) holds that the mitzvah of Kiddish is Derabbanan and the pasuk of Zachor is only an asmachta.] </ref> Many authorities consider Kiddush of [[Yom Tov]] to be Derabbanan, yet it shares all the same halachas of Kiddush of [[Shabbat]]. <Ref>Mishna Brurah 271:2, Nitai Gavriel (Yom Tov vol 2, 29:1)</ref>In addition, Chazal instituted that Kiddish be made over a cup of wine. <ref> Pesachim 106a states that the Kiddish is supposed to be said over a cup of wine. Tosfot(s.v. Zochrayhu; first opinion) and Rambam (Hilchot [[Shabbat]] 29:6) write that saying Kiddish over the cup of wine is Derabbanan. Tosfot's second opinion holds saying Kiddish over a cup of wine is Deoraittah, but drinking it is Derabbanan. </ref>
# Some authorities hold that the Biblical obligation is discharged with the prayer in Shul and that the Kiddish at home is entirely Derabbanan. <ref> Magan Avraham 271:1 writes that since the Rambam and Tosfot hold that the Deorittah part of Kiddish is that it is stated orally, one should be able to fulfill this obligation with one's Maariv prayer in Shul. This is quoted as halacha by the Bear Hetiev 271:2. However, there is a great discussion in the achronim and many argue on the Magan Avraham (Mishna Brurah 271:2 (based on the Tosfet [[Shabbat]] 271:3) argues that since one doesn't have intention to fulfill the obligation of Zachor, the prayer in shul doesn't fulfill the obligation of Kiddish). There is a dispute whether a women's lighting [[Shabbat]] candles can fulfill Kiddish Deoritta, Sh"t Mishneh Halachot 7:37 holding that it can fulfill the Deoritta obligation, while Sh"t Az Nidabru 12:1 strongly disagrees. </ref>
==Amount to Drink==
# In order to fulfill this obligation, one should drink most of a cup that contains at least a [[reviit]]. Some say one should only drink a Melo Lugmav (a cheekful) and some say one should preferably drink a Reviyit.<ref>
*What is the minimum amount of wine one should drink for Kiddish? S"A 271:13 writes that for kiddush one must drink a Melo Lugmav, which is a cheekful and is the equivalent of the majority of a [[Revi'it]]. Kitzur S"A 77:9 agrees. Kaf HaChaim 271:83 and Or Letzion (vol 2, 20:22) write that it's preferable to drink a complete Reviyit. On the other hand, Biur Halacha 174:6 s.v. VeChen writes that since there's a dispute whether the [[Birkat HaMazon]] will exempt the Bracha Achrona of the wine, one should preferably drink only a Melo Lugmav and not a Reviyit. Then he ends off by referencing the Shulchan Aruch's ruling in 190:3 and says that one should have intent that the [[Birkat HaMazon]] will exempt the wine before the meal. Yalkut Yosef (Shabbat vol 1, p 274) simply writes that one must drink a Melo Lugav and doesn't say it's preferable to drink a Reviyit.
* [See also S"A 190:3 who writes that because there is a dispute whether one is obligated to make a Bracha Achrona for a [[Kezayit]] or a Reviyit of wine, one shouldn't enter into that dispute and for a Kos Shel Bracha, when one needs to drink more than a Melo Lugmav, one's only option is to drink more than a Reviyit. Kaf HaChaim 271:84 quotes the Pri Megadim who explains that this doesn't apply to Kiddush before a meal since the [[Birkat HaMazon]] exempts the wine from a Bracha Achrona.]
* Mishna Brurah 272:30 rules that the obligation to have most of a [[Revi'it]] applies regardless of which drink you use for kiddush. Rav Tzvi [[Pesach]] Frank in Har Tzvi 1:159, however, says that since the Taz (210:1) holds that one would be obligated to say a beracha acharona on less than a [[Revi'it]] of liquor because less than that already is considered to be significant enough for a beracha acharona, the same would apply for how much you need to drink for kiddish. In regards to Bracha Achrona, Mishna Berura 190:14 based on the Magen Avraham 190 also writes that there's no difference between wine and other drinks in opposition to the Taz's opinion in that regard as well. </ref>
# For Kiddish, the [[Revi'it]] should be considered to be 4.4oz. <ref>Haggadah Kol Dodi (Rabbi Dovid Feinstein, 5730, pg 4) writes that the [[Revi'it]] for kiddush on Shabbat (using the method of measuring finger-widths) should be 4.42 oz.</ref>

==Kiddish in Shul==
# In the days of the gemara, the Rabbis instituted a Kiddish in shul for the travelers who would eat and drink in the Shul. Even though nowadays this isn't the case, some hold that the practice remains, while others say that it's preferable not to make Kiddish in Shul. <ref>Shulchan Aruch 269:1 writes that it's preferable not to follow this minhag. However, Mishna Brurah 269:5 writes that this is the common minhag and one shouldn't uproot it. </ref>
# This minhag applies to [[Shabbat]] and [[Yom Tov]] execpt for the first day of [[Yom Tov]] of [[Pesach]] (and second in Chutz LaAretz). <ref>Mishna Brurah 269:5, BeYitchak Yikra adds second day in chutz learetz </ref>
# The one making Kiddish in shul shouldn't drink from the wine but rather give it to children to drink. Some say that the children should be below the age of chinuch (6 or 7) while others say that it's better to give it a child above that age. If one doesn't have children there to give the wine the one making Kiddish should drink a reviyit, make a bracha achrona and have intent to fulfill the mitzvah of kiddish. <ref>Mishna Brurah 269:1 </ref>
# The minhag is to stand for this kiddish. <ref> Rama 269:1 </ref>

==Kiddish at night==
# Kiddush at night is considered greater than the Kiddush of the day.<ref> The Ran on Gemarah Pesachim 106a says that the Kiddish of the night is Deoritta while that of the day is Derabbanan. </ref> Therefore, if one has two bottles of wine the better bottle should be used for Kiddush at night. (However, the day is considered greater in general and should have the better selection by everything else). <ref> Gemarah Pesachim (105a)</ref>
# The text of Kiddish includes Yom HaShishi, which are pesukim describing [[Shabbat]], and two Brachot, Borei Peri HaGafen, and Mekadesh Ha[[Shabbat]]. <ref> Rambam (Hilchot [[Shabbat]] 29:7) writes that the order of Kiddish is Vayichulu (which are pesukim said based on Minhag), the Borei Pri Hagefen and then Mikdash Ha[[Shabbat]] (the text of which can be found in Rambam 29:2). </ref>
# Many have the minhag to say "Vayihi erev vayihi boker" quietly before starting with the paragraph of Yom Hashishi. It seems that this is done in order to put the words "Yom Hashishi" into a greater context. However, there is debate whether one is allowed to say only part of a Pasuk so some are careful to add the rest of the Pasuk "Vayar Elokim es kol asher asa vehini tov meod, ''veyihi erev vayihi boker yom hashishi''."

==Kiddish of the day==
# The text of Kiddish during the day is just Borei Pri Hagefen. <ref> Pesachim 106a writes that the primary Kiddish is at night but there's also a Kiddish of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot [[Shabbat]] 29:10), quoted by Bear Heitiv 289:2) and the obligation of Kiddish during the day is only Rabbinic. The gemara concludes that the text of such a Kiddish is just Borei Pri HaGefen. Rambam (Hilchot [[Shabbat]] 29:10) and S"A 289:1 rule this as halacha. </ref> However, many have the minhag to say Pesukim before saying the Bracha. Some say two paragraphs<ref> Siddur </ref>, "Veshamaroo" and "Zachor" and others have the minhag to add another paragraph before these starting with "Im tashiv Mishabbos Raglecha" which are the Pesukim in Yeshaya which inlude the Pasuk from which the obligation of making Kiddush is derived. Many skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine.
# It's forbidden to taste anything before Kiddish. <ref> Rambam (Hilchot [[Shabbat]] 29:10) and S"A 289:1 rule that since there's an obligation to make Kiddish it's forbidden to eat anything before Kiddish just like the Kiddish of Friday night. </ref>
# It's permissible to drink water before Shacharit on [[Shabbat]] day since the obligation of Kiddish doesn't apply until one prayed. <ref> Tur writes in the name of his father, the Rosh, and S"A 289:1 </ref>

==Eating before Mussaf==
# <div id="eatingbeforemussaf"></div> Once the time for Mussaf (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying Mussaf, however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit. <Ref>The Gemara Brachot 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying Mussaf. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying Mussaf but it’s permissible to have a snack. The Magan Avraham 286:2 writes that the snack is the same as before Mincha where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more. Kitzur S"A 77:15 agrees. See Rav Mordechai Eliyahu's comment on Kitzur S"A 77:15 where he writes that we only rely on this in situations of pressing need.</ref>
# The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before Mussaf after having made Kiddish. <Ref>Shaar HaTzion 286:7 writes that the measure for a meal before mussaf in regards to baked mezonot is the same as by Sukkah. Mishna Brurah 639:15-6 (regarding Sukkah) quotes some who say that if one establishes a meal out of the Pas HaBah Bekisnin certainly it requires a Sukkah. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a Sukkah and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a Sukkah. Nonetheless, Halichot Shlomo (Tefillah 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked mezonot. </ref>
# If one does eat before Mussaf one must first do Kiddish and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked mezonot (cakes and cookies) in order to fulfill Kiddish. <Ref>Magan Avraham 286:1, Buir Halacha 286:3 D”H Achilat, Mishna Brurah 286:7, Shemirat Shabbat KeHilchata 52:17</ref>

==Washing before or after Kiddish==
# One should wash one's hands for bread after having made Kiddish. <ref>S"A 271:12 </ref>
# If by accident one washed one's hands for bread before Kiddish, according to Sephardim one should make Kiddish on bread <ref>S"A 271:12 </ref> unless one person of the group hasn't yet washed and can perform Kiddish over wine for everyone else (by saying it aloud while they listen)<ref>Menuchat Ahava (vol 1 pg 143) [http://www.dailyhalacha.com/Display.asp?PageIndex=9&ClipID=960 see dailyhalacha] </ref> and according to Ashkenazim one should make Kiddish on wine. <ref>Mishna Brurah 271:62 </ref>
# There is a (German) minhag to wash for bread, make Kiddish on wine, drink from the wine, and then make HaMotzei on bread. <ref> Rama 271:12, Mishna Brurah 271:61. See Mishna Brurah there who writes that if this is one's practice that one should pour the wine before washing. </ref>

==Preparing the cup for Kiddish==
# Some authorities say that one may not use a plastic or paper cup for Kiddish, however, many authorities permit but agree that it's preferable to use a real cup. <ref> Sh"t Igrot Moshe O"C 3:39 forbids using a plastic or paper cup as they aren't considered a nice cup and it's worse off than a broken cup (which is forbidden by S"A 183:3. Mishna Berura 183:11 says that even if it is just the base that is cracked one should still be strict.) The Radiance of Shabbos (page 44) points out that this doesn't depend on the quality of the plastic at all. Sh"t Tzitz Eliezer 12:23 differentiates between a cup that would be used for hot liquids and could be reused and one that's ruined after it's first use. Even if one personally doesn't reuse it, it is still considered a kli. This is true for kiddush, [[havdala]], and [[netilat yadayim]]. Sh"t Beer Moshe 5:55 on the other hand, only allows cup that are commonly reused and therefore only permits plastic cups and not paper cups, or small shot glasses because those are rarely reused. Sh"t Az Nidabru 6:49 is the most lenient allowing any disposal cup, however, it's still preferable to use a better cup as a hidur mitzva. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2) concur with the lenient opinion. See further: [http://www.yutorah.org/lectures/lecture.cfm/727120/Rabbi_Aryeh_Lebowitz/kiddush_with_disposable_cups Rabbi Aryeh Lebowitz on yutorah.org].</ref>
# The cup of Kiddish should be rinsed out before being used. <ref> Chaye Adam ([[Shabbat]] 6:13) </ref>

==Eating before Kiddish==
# Kiddush has to be made before eating/drinking because the Pasuk says "VeKarasa LiShabbos Oneg" <ref> Isiah </ref> "And you shall call to the Shabbos a delight", which the Rabbanan learn to mean that there has to be a "calling" to the Shabbos, meaning saying Kiddush, prior to it being "a delight", refering to eating/drinking. <ref> Tosfot and Rosh Pesachim 110a</ref>
# It's Rabbinically <ref> Mishna Berurah 271:11 writes that the prohibition is only Rabbinic. </ref> forbidden to eat anything even water <ref> Maggid Mishna (Hilchot [[Shabbat]] 29:5) explains that the Rambam holds drinking water before Kiddish is permitted, while the Rashba (Sh"t 3:264) forbids it. Hagahot Maimon 29:5 in name of Maharam as well as the Tur 271:4 also forbid. Bet Yosef says that the Rambam is unclear and may hold that even water is forbidden. S"A 271:4 rules that even water is forbidden. </ref> before making Kiddish once the time for Kiddish has come. <ref> Pesachim 106b records a dispute whether one who tasted food before Kiddish can still make Kiddish. Bet Yosef 271:4 implies from there that Lechatchila, it's forbidden to eat or drink before Kiddish. Rambam (Hilchot [[Shabbat]] 29:5), Tur and S"A 271:4 all rule that it's forbidden to eat before making Kiddish. </ref> This applies to the nighttime and daytime Kiddush.<ref>Kitzur S"A 77:13</ref>
# If one takes [[Shabbat]] upon oneself early, it's forbidden to eat before making Kiddish. <ref> Magan Avraham in name of the Bach writes that it's forbidden to eat before making Kiddish if one accepted [[Shabbat]] early. </ref> Therefore, one can accept [[Shabbat]] early, make Kiddish, and eat even before praying Arvit as long as it's not within a half hour of the time to say Arvit. <ref> Magan Avraham 271:5 writes that one is allowed to accept [[Shabbat]] early, and then make Kiddish to permit eating, all before praying Arvit. Beir Heitev 271:4 quotes this as halacha. Kitzur Shulchan Aruch 77:4 and Mishna Brurah 271:11 limit the permit to eat to when one is more than a half hour before nightfall as is the halacha everyday of not eating before Arvit. </ref>
# If one doesn't pray or take [[Shabbat]] upon oneself early The time that the probition begins from [[Ben HaShemashot]]. <ref> Magan Avraham 271, Mishna Berurah 271:11 and Ben Ish Chai Beresheet 17 write that the prohibition begins at [[Ben HaShemashot]]. </ref>
# Rinsing out one's mouth is permitted since one doesn't intend to get benefit from the water. <ref> Magan Avraham 271:5 writes that rinsing out one's mouth is permitted as it isn't called drinking. Bear Hetiev 271:4 and Mishna Brurah agree. However, Ben Ish Chai Beresheet 17 is more stringent and only permits if one was fasting and only during [[Ben HaShemashot]]. </ref>

== Timing==
#Ideally, one should say Kiddush as soon as one gets home from Shul on Friday night.<ref> Pesachim 106a learns that the primary way to do Kiddish, a remembrance of [[Shabbat]] is with wine on Friday night because that's the beginning of the day (in the Jewish calendar). Shulchan Aruch, O”C 271:1 </ref>
#One can say Kiddish before nightfall if one accepts upon oneself [[Shabbat]] early. <ref> Magan Avraham writes that Kiddish can be made during the day if one accepts upon oneself [[Shabbat]] early. Many achronim including Kitzur Shulchan Aruch 77:2 and Mishna Brurah 271:11 concur. </ref>
#If one missed Kiddush on Friday night, it can and should be made up at any point during [[Shabbat]] day, which means that one would recite the longer Friday-night version of Kiddush on [[Shabbat]] day. <ref> The Gemara Pesachim 105a rules that if one missed saying Kiddish on Friday night one can make it up through the rest of [[Shabbat]]. Rambam (Hilchot [[Shabbat]] 29:4), Tur and S"A 271:8 rule like the gemara pesachim. This is agree upon by the achronim including Aruch HaShulchan 271:21, Ben Ish Hai (Bereshit 19), and Hacham Ovadia Yosef, in Halichot Olam. Aruch HaShulchan and Ben Ish Chai write that even if the person ate intentionally one should still make Kiddish the next day. Additionally, achronim including the Chaye Adam ([[Shabbat]] 6:2), Aruch HaShulchan 271:21, and Ben Ish Chai (Beresheet 19) hold that we don't say Vayichulu if the Kiddish is said during the day since Vayichulu was instituted for the incoming of [[Shabbat]]. [This finds it's source in the Magid Mishna (Hilchot [[Shabbat]] 29:4).] </ref>
# If one forgot to say Kiddish on Friday night and only remembered during [[Ben HaShemashot]] of Saturday, one should say Kiddish then with Shem UMalchut, however, according to Ashkenazim as long as one davened any of the [[Shabbat]] prayers, if one needs to make Kiddush during [[Ben HaShemashot]] it should be done without Shem Umalchut. <ref> Ben Ish Chai Beresheet 19 writes that one could argue that according to the Magan Avraham, once one prayed on [[Shabbat]] the obligation of Kiddish is only Derabbanan and whenever there is a doubt about a Derabbanan obligation one may be lenient (Safek Derabbanan Lekula). If this was the case, one should say that if it is [[Ben HaShemashot]] one no longer needs to say Kiddush. However, the Ben Ish Chai rejects such an argument because some commentators limit the Magan Avraham to a case where one doesn't have wine or one specifically had Kavana in davening to fulfill one's obligation. Therefore, the Ben Ish Chai rules that one can still make Kiddish during [[Ben HaShemashot]] with a Bracha because of the rule Safek Deorittah LeChumra just like if there's a doubt concerning Birkat HaMazon. Halichot Olam (vol 3, pg 25-7) agrees. However, the Mishna Brurah 271:39 (Shaar Tzion 47) rules that if one did say Tefillot [[Shabbat]] and it's [[Ben HaShemashot]], one should make the bracha without Shem UMalchut. See [http://www.dailyhalacha.com/Display.asp?ClipID=1866 Rabbi Mansour on Dailyhalacha.com]. </ref>

==Washing before making Kiddish==
# One should make Kiddish before washing for bread. However, Bedieved, if one did wash with a bracha before making Kiddish, according to Sephardim, one should make Kiddish on bread and not on wine. <ref>
* Tur 271:12 quotes Rav Amram Goan (Siddur vol 2, Siman 17) who wrote that one should make Kiddish on wine and then wash for bread, however, if one washed first one should make Kiddish on bread in accordance with Rav Bruna in Pesachim 106b. Rambam (Hilchot [[Shabbat]] 29:9-10) and the Ran in explaining the Rif (22a) concur. The Maharam MeRotenburg's (quoted by the Tur 271:12) practice was to make Kiddush before washing. S"A 271:12 rules that one should make Kiddush and then wash, however, if one washed first one should make Kiddush on the bread.
* Kaf HaChaim 271:76 adds that the Arizal (Shaar Kavanot 71c) agrees because the order should be kept as Kiddish being the completion of prayer and washing as the start of the meal. Gra 271:12, Maamer Mordechai 271:16, and Yalkut Yosef ([[Shabbat]] vol 1 pg 273) concur with S"A. Therefore, Sephardim shouldn't change from the ruling of S"A even Bedieved. However, the Kaf HaChaim 271:77 argues that Bedieved one should say Kiddish on wine because one has what to rely on. </ref> According to Ashkenazim, Bedieved one can make still make the Kiddish on wine and then have the bread. <ref> However, the Rashbam (Pesachim 106b), and Baal HaMoar (Pesachim 21b s.v. Amar Rav Bruna) explain the gemara differently than the Ran and say that lechatchila one should make Kiddish first, however if one doesn't one can still make Kiddish on wine. Rabbenu Tam (Pesachim 106b s.v. Mekadesh) and the Ri (Pesachim 106b s.v. Zimnin) hold that even Lechatchila one should wash before making Kiddish on wine. Hagahot Maimon 29:100, Sh"t Rashba 1:752, Rokeach (115), and Mordechai (Pesachim 106b; pg 37c) side with Rabbenu Tam and Ri. Such was the minhag of the Rosh (quoted by Tur 271:12) and the minhag of Ashkenaz as writes the Rama 271:12. The Taz 271:14 and Chaye Adam ([[Shabbat]] 6:12) rule that the Rama is only bedieved. Therefore, Mishna Brurah 271:62 writes that since many achronim side with Shulchan Aruch and one satisfies all opinions one should make Kiddish first, however Bedieved one can rely on the Rama to make Kiddish on wine if one did in fact wash first. Kaf HaChaim 271:77 adds in the name of the Bach that if one didn't make the bracha on Netilat yadayim one should make Kiddish on wine and then rewash so that one doesn't loose the Kiddish over wine. </ref>
# Nonetheless, some Ashkenazim have the Minhag (specifically German Jews) to specifically wash before making Kiddish over wine and they have what to rely on. <ref> See previous note. Rama 271:12 writes that such was the minhag of Ashkenaz to wash before Kiddish. The Bet Yosef 271:12 comments that he saw some Sephardim who had such a practice but sternly disagreed based on the Rif and Rambam. </ref>
# There is no difference concerning the order between the one making the Kiddish and other members of the family. <ref> Magan Avraham 271:26 in name of Hagahot Mordechai (it seems that he means Mordechai pg 37b), Bach 271:11 (s.v. VeleInyan) distinguish between the one making Kiddish and the other members of the family for whom Kiddish won't be an interruption. Kaf HaChaim 271:79 argues that there's no difference between the one making Kiddish and the other family members. </ref>
# If one's minhag is to wash first, it's forbidden to dilute the wine between the washing and Kiddish as that would be an interruption between washing and the meal. Some say one also shouldn't pour the wine from the bottle between washing and the meal as it constitutes an interruption. <ref> Magan Avraham 271:27 writes that even according to Rabbenu Tam (Pesachim 106 s.v. Mekadesh) that Lechatchila one can wash before Kiddish, explains that Bet Hillel (Brachot) says to make Kiddish first in the case where one has to dilute the wine becasue diluting wine takes precision and is definitely an interruption. Magan Avraham adds that according to the stringent opinion in S"A 166:1 (which is the Tur based on the Yerushalmi) one should be strict not to make any interruption. The Magan Avraham is brought as halacha by the Tosfet [[Shabbat]] 271:34 and Kaf HaChaim 271:78. </ref>

==Eating in the place one made Kiddish==
# In the place where one made Kiddish one should make sure to have a meal there. <ref>Shmuel in Gemara Pesachim 101a says that one should only say Kiddush in the place where one is going to have a meal. The Rosh (Pesachim 10:5) says that this is based on the pasuk "VeKarata LeShabbat Oneg" which Chazal explain with "Kriyah" as a reference to Kiddush and "Oneg" to the meal and so the pasuk means, in the place of Oneg one should have Kriyah. S"A 273:4 and Kitzur S"A 77:14 codify this as the halacha.</ref>This applies both for the nighttime and daytime Kiddush.<ref>Kitzur S"A 77:14</ref>
# One should begin to eat something immediately after Kiddish. After the fact, as long as one had intent to eat immediately one doesn't need to make Kiddish again even if one made a long interruption and had a Hesech HaDaat (interruption of thought). However, if one didn't have intent to eat right away and then made an interruption of 72 minutes a new Kiddush is needed. <ref> Preferably, Rama 273:3 writes that one should make one's meal immediately after Kiddish. Mishna Brurah 273:12 explains that preferably, one should eat one's meal right after Kiddish without waiting. However, Bedieved, Mishna Brurah 273:12 and Piskei Teshuvot 273:3 based on Aruch HaShulchan 263:1 write that one shouldn't make a new Kiddish even if one had a long break or made a change in place and returned to the place of the Kiddish. On the other hand, if one didn't have in mind to eat immediately and then made an interruption, Mishna Brurah 273:14 writes that a new Kiddush is needed. Halichot Olam (vol 3, pg 3) defines this interruption as 72 minutes. </ref>
# In order to have Kiddish in the place where one eats and that the Kiddish is considered a proper Kiddish, one must eat at least a [[Kezayit]] of mezonot, bread, or a reviat of wine. <ref> S"A 173:5 writes in name of the Geonim that one can fulfill the obligation to eat in the place of where one makes Kiddish by eating bread or wine. Magan Avraham 173:10 and Mishna Brurah 173:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 173:25 comments that certainly mezonot fulfills the obligation as it's more significant than wine. Mishna Brurah 173:25 writes in name of Hagahot Rabbi Akiva Eiger and Tosefet [[Shabbat]] that wine doesn't fulfill one's obligation according to many and so one should only rely on this in cases of need. Piskei Teshuvot writes that it seems that there's a dispute between the Magan Avraham 173:11 and the Shaarei Teshuva 289:1 whether one can fulfill one's fulfill with mezonot that's not Pat HaBah Bekisnin. The Mishna Brurah 173:25 holds like the Magan Avraham and one can fulfill one's obligation by having any mezonot. Shemirat [[Shabbat]] KeHilchato 52:24, Sh"t Az Nidabru 8:31, Kiddush KeHilchato (pg 195), Sh"t Or Letzion (vol 2, 20:28), and Yalkut Yosef ([[Shabbat]] vol 1 pg 196; Halichot Olam (Vol 3, pg 1)) agree. </ref>

== Women ==
# The Mitzvah of Kiddush is unique in that women are obligated even though it is a Mitzvat Aseh She’Hazman Grama, based on a Talmudic derivation that since women are obligated by the prohibitions of [[Shabbat]], they are also obligated in the positive commandments of the day.<ref>On Berachot 20b, Rava says that women are obligated in Kiddish on a Deoritta level because the torah compares the positive and negative commandments of [[Shabbat]] by swiching the terms "Zachor" and "Shamor" implying that anyone who is obligated in the negative commands is also obligated in the positive ones. S"A 271:2 and Kitzur S"A 77:4 codify this as the halacha. A woman's obligation applies both at night (Mishna Berura 271:3) and during the day (Mishna Berura 289:6). Maharam Chalava pesachim 106a "bayom mai" disagrees and says that women aren't obligated during the day </ref>
# Since women are obligation on a biblical level, they should either listen to their husband or another adult make Kiddish and answer Amen or say it themselves. <ref> Since women are obligated in Kiddish on a biblical level, they can definitely make Kiddish for themselves. Additionally since a man is obligated, a women can fulfill her obligation with the man's Kiddish as they both have a Deorittah obligation. According the Magan Avraham that one fulfills the Deorittah obligation in prayer, if a man and women both have already prayed, they are can fulfill each other's obligation since they have equal obligations. However, if the man prayed and the women didn't, then the man is obligated on a Rabbinical level and the women is obligated on a Biblical level. If so, Rav Yechezkel Landau in Dagul Mirvavah 271:2 asks, whether the women can't fulfill her obligation with the man's reading, or perhaps she can because nonetheless, men are able to fulfill the obligation of others using Arevim Zeh LaZeh (the side is also not definite because the Rosh (Brachot 3:13 last line) writes that women aren't included in Aravim). He leaves it unanswered and the Kitzur Shulchan Aruch 77:4 writes that it's preferable that women say the kiddish along with the one making Kiddish so that they are fulfilling their own obligation. However, the Sh"t Rabbi Akiva Eiger 1:7 argues that certainly women are included in Arevim Zeh LaZeh (and explains that the Rosh was talking about mitzvot that women are exempt from) and so a man with a Derabbanan obligation can fulfill a woman's obligation even if she is has a Deorittah obligation. Aruch HaShulchan 271:6 and Chazon Ovadyah ([[Shabbat]] vol 2 pg 24) concur. </ref>
# A women can fulfill the obligation of her husband and family. <ref> S"A 271:2 writes that since women are obligated in Kiddish on a Deorittah level, they can fulfill the obligation of a man who also has such an obligation. Even though the Maharshal and Bach argue with this, the Taz, Magan Araham, Gra, Mishna Brurah 271:4 all agree with Shulchan Aruch that a women can fulfill the obligation of a man. Nonetheless, Eliyah Rabbah, Derech Chaim, and Mishna Brurah 271:4 write that it's preferable that a women doesn't fulfill the obligation of men not in her family because it's not entirely appropriate. </ref>

==Sitting or standing for Kiddush==
# Many have the practice to sit for Kiddush, however, some have a Minhag to stand for Kiddish. <ref> (1)
* Sources that one should sit: Tosfot 43a writes that to be included in Kiddish one should sit. [Additionally, from the discussion of the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say the Kiddish standing so that one can make the bracha of LeShev BaSukkah before sitting down, implying that during the rest of the year one should say Kiddish sitting.]
* (2) Reasons one should sit: Mishna Brurah 271:46 brings the reason of the Kol Bo that one should sit as a part of Kiddish BeMakom Sueda making Kiddish in the place one will eat, and the reason of the Gra that because sitting represents an established setting and one is able to fulfill the obligation of others only is such a setting. Mishna Brurah extrapolates from the Gra's reasoning that even those who listen should preferably sit, and if they are not only standing but even moving here and there during Kiddish one certainly doesn't fulfill his/her obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during Kiddish so one can see the cup (like the Rama writes 271:10 that one should look at the cup) and one's family as one makes Kiddish.
* (3) Practices: Therefore, S"A 271:10 rules that one should stand for Vayichulu implying that one should sit for the rest of Kiddish. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for Kiddish out of respect for the [[Shabbat]] queen (similar to the reason Ashkenazim stand for Havdalah, see Mishna Brurah 296:27). Lastly, Rama 271:10 writes that one is permitted to stand for the entire Kiddish, but it's preferable to sit for Kiddish. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for Kiddish but preferably one should sit, and so if one doesn't have a custom one should follow the S"A. </ref> Nonetheless, one should stand for Vayichulu. <ref> S"A 271:10 rules that one should stand for Vayichulu. Mishna Brurah 271:45 explains that the one should stand for Vayichulu because it acts as a testimony which in court would require one to stand. Rama 271:10 writes that the Minhag was to sit for Vayichulu except for the beginning of Vayichulu (during the words of Yom HaShishi Vayichulu HaShamayim because the first letter of those words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because once one stood while it's said in Shul it can be said seated during Kiddish. Nonetheless, Mishna Brurah 268:19 writes that the minhag is like S"A to stand for Vayichulu. See further Rabbi Lebowitz's article on [download.yutorah.org/2009/1109/735392.pdf yutorah.org].</ref>
# For [[Shabbat]] day, the accepted custom is to sit. <ref> Rav Moshe Shternbuch (Teshuvot V’hanhagot #254) writes that even those who stand for Friday night Kiddush should sit for [[Shabbat]] day Kiddish because the reason of standing for Vayichulu and continuing doesn't apply as there is no Vayichulu, nor is there a [[Shabbat]] queen to greet. </ref>
# For [[Yom Tov]] Kiddush, many have the custom to sit, <ref> Sh"t Igrot Moshe 5:16 writes that the only reason to stand the entire Kiddish on [[Shabbat]] is because once one is standing for Vayichulu one can continue standing for the rest of the Kiddish, however since there's no Vayichulu on [[Yom Tov]] one must sit according to all opinions. </ref>but some have the practice to stand.<ref>Aruch HaShulchan 271:24, Nitai Gavriel (Yom Tov vol 2, 29:18</ref>

==If there is no wine or grape juice==
# If one doesn't have wine on Friday night, kiddush should be recited on the bread and one should keep one's hands on the bread throughout the kiddush. <ref> S"A 272:9 writes that some say one should say kiddush on chamar medina, some say not to say kiddush at all, and some who say that bread should be used for kiddush because of its importance. Rama 279:2 comments that the minhag is like the last opinion. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like the last opinion. Mishnah Berura 272:28 says to put your hands on the challah. Rav Avigdor Neventzahl in his commentary on Mishna Brurah (Biyitzchak Yikare 272:28) says that one should actually hold the challah. </ref>
# If there's no wine available for [[Shabbat]] lunch one should use Chamar Medina for kiddush. If one doesn't even have Chamar Medina, one should just say hamotzi and eat the bread, and if he doesn't even have bread one may eat without Kiddish. <ref> S"A 289:2, Mishna Brurah 289:10. The logic behind not using bread for kiddish during the day is explained by MB 272:31 that if one were to recite the daytime kiddish over bread, it would be the same procedure as if he wasn't saying kiddush at all. Therefore, to make it apparent that we are saying kiddish also, we say a beracha that wouldn't normally be recited, even if that is a shehakol. As for the definition of chamar medina Mishnah Berura 272:24 says that even beer is only permitted in a place where it is a common drink. In MB 272:25 he prohibits the use of milk or oil, and in MB 272:30 he permits the use of liquor. Rav Avigdor Neventzahl in Biyitzchak Yikare footnote 25 says that according to Rav Shlomo Zalman Auerbach milk is not allowed even in places where it is commonly used like Switzerland. He also says that juice, tea, or coffee maybe permitted but soda is definitely not because it is just like water. Rav Moshe Feinstein in Iggerot Moshe OC 2:75 defines chamar medina as something you would serve to guests who you want to show respect to. Also see Shevet Halevi 3:26 and 5:32 where Rav Vosner says even where you have wine, chamar medina can be used because in the times of the gemara, wine was far more widespread. Today however, most people do not drink wine so often so other drinks are not inferior to wine for kiddish. </ref>
# According to Sephardim, one should only use Chamar Medina for [[Shabbat]] lunch if the wine isn't available in the city but if it's just expensive one should use wine and not Chamar Medina. <ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </ref> According to Ashkenazim, if the wine is expensive one may use Chamar Medina for the daytime Kiddish and one who uses wine is fulfilling a preferred mitzvah. <Ref>Mishna Brurah 272:29 </ref>
# One may not use soda for Kiddish because soda isn't considered Chamar Medina.<ref>Sh"t Igrot Moshe 2:75 rules that soda is just like water and can not be used for Kiddish.</ref>

==Questions and Answers==
# Is it permissible to have Kiddish before Mussaf? [[Kiddush#eatingbeforemussaf|click here]]

== Sources ==
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