Kiddush - Revision history

Gsilver2: /* Beracha Acharona for Kiddush */

2024-07-21T12:54:46Z

Beracha Acharona for Kiddush

Gsilver2 at 04:06, 21 July 2024

2024-07-21T04:06:38Z

← Older revision		Revision as of 04:06, 21 July 2024
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	#Friday night		#Friday night
	##If one doesn't have wine, kiddush should be recited on the bread.		##If one doesn't have wine, kiddush should be recited on the bread.<ref>The gemara pesachim 106b says that the amora Rav would sometimes make kiddush on bread if it was more appealing to him then, and sometimes he would make kiddush on wine when it was more appealing to him (depending on what he was in the mood for). This gemara seems to clearly indicate that one may kiddush on either wine or bread, and that one can choose which they prefer. Indeed, the Rambam 29:9 understood the gemara this way, and thus holds that one may make kiddush on bread if they were more in the mood for bread (or if they didn't have wine). Similarly, the Rashbam (pesachim 106b) understood the gemara to be saying that Rav would make kiddush on bread when he was hungry and didn't want to wait longer to start the meal. However, tosfot (s.v. mekadesh) cites the shita of Rabbenu Tam, who thinks that one may not make kiddush on bread. His proof is that the gemara 107a indicates that one may not make havdala on bread, and since kiddush is more strict than havdala, certainly one should not be able to make kiddush on bread [the Rashbam presumably would respond that havdala and kiddush are just not comparable; kiddush is in the context of a meal and so it is reasonable that bread would be valid for kiddush even if it isn't valid for havdala]. He therefore understood the gemara about Rav differently. When it states that Rav would be "מקדש אריפתא" (lit: make kiddush on bread), really it means that he would wash before kiddush and then make kiddush on wine and then immediately after kiddush eat the bread (as opposed to only then going to wash). The Rosh (pesachim 10:17) sides with the Rambam / Rashbam against Rabbenu Tam, and states that this was the psak of all the geonim, as well as the common practice.

			The Shulchan Aruch 272:9 cites the position of the Rosh and makes no mention of Rabbenu Tam (that bread is invalid for kiddush). Thus, if one has no wine or grape juice for Friday night kiddush, they should make it on bread. The Biur Halacha (s.v. v'im yayin) discusses whether one may rely upon the position of the Rambam that if one simply likes bread better or is more in the mood for it, then one may make kiddush on bread and not wine. He concludes that if one actively dislikes the wine that is available to him, then one may indeed make kiddush on bread lechatchila Friday night. </ref>
	###One should keep one's hands on the bread throughout the kiddush.<ref>Magen Avraham 272:7 and Mishna Brurah 272:28 comment that one should put one's 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>		###One should keep one's hands on the bread throughout the kiddush.<ref>Magen Avraham 272:7 and Mishna Brurah 272:28 comment that one should put one's 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>
			###Friday night, one should not make kiddush on anything other than wine / grape juice / bread.<ref>Mishna Brurah 272:27</ref>
	#Shabbat day		#Shabbat day
	##If there's no wine available for [[Shabbat]] lunch one should use [[chamar medina]] for kiddush.<ref>The Gemara Pesachim 107a presents the opinion of Ravina that it is permissible to use [[chamar medina]] for [[havdalah]], as well as Rav Chisda's opinion that [[chamar medina]] may not be used for kiddush and havdalah. The Rosh Pesachim 10:17 argues that since we follow Ravina for havdalah, we also would allow chamar medina for kiddush. The Rambam Shabbat 29:17, however, holds that for havdalah one could use chamar medina but for kiddush one may not. Shulchan Aruch O.C. 272:9 cites the dispute between the Rosh Pesachim and Rambam and sides with the Rosh. Rama also accepts the ruling of the Rosh. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like Rosh. </ref>		##If there's no wine available for [[Shabbat]] lunch, one should use [[chamar medina]] for kiddush.<ref>The Gemara Pesachim 107a presents the opinion of Ravina that it is permissible to use [[chamar medina]] for [[havdalah]], as well as Rav Chisda's opinion that [[chamar medina]] may not be used for kiddush and havdalah. The Rosh Pesachim 10:17 argues that since we follow Ravina for havdalah, we also would allow chamar medina for kiddush. The Rambam Shabbat 29:17, however, holds that for havdalah one could use chamar medina but for kiddush one may not. Shulchan Aruch O.C. 272:9 cites the dispute between the Rosh Pesachim and Rambam and sides with the Rosh. Rama also accepts the ruling of the Rosh. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like Rosh. </ref>
	##If one doesn't even have [[chamar medina]]~~, one should just say hamotzi and eat the bread.~~		##If one doesn't even have [[chamar medina]]<ref>As for the definition of chamar medina, Mishna Brurah 272:24 says that even beer is only permitted in a place where it is a common drink. Mishna Brurah 272:25 prohibits the use of milk or oil, and Mishna Brurah 272:30 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\|kiddush]].</ref>, one should just say hamotzi and eat the bread.<ref>Shulchan Aruch O.C. 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish\|kiddush]] during the day (but rather using chamar medina) is explained by Mishna Brurah 272:3 (citing the Rosh pesachim 10:17), that if one were to recite the daytime [[kiddish\|kiddush]] 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 actually saying [[kiddish\|kiddush]], we say a bracha that wouldn't normally be recited, even if that is a [[shehakol]]. </ref>
	~~##If he doesn't even have bread, one may eat without [[Kiddish\|kiddush]].~~<ref>Shulchan Aruch O.C. 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish]] during the day is explained by Mishna Brurah 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 Mishna Brurah 272:24 says that even beer is only permitted in a place where it is a common drink. Mishna Brurah 272:25 prohibits the use of milk or oil, and Mishna Brurah 272:30 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>		##If he doesn't even have bread, one may eat without [[Kiddish\|kiddush]].<ref>Shulchan Aruch O.C. 289:2. Mishna Brurah 289:10 explains that even though there is a rabbinic prohibition to eat before making kiddush that applies to both the Friday night and shabbat day kiddush, we do not require one to fast if there is nothing available with which to make kiddush, since this would be mevatel the mitvah of oneg shabbat (lit: enjoying shabbat). </ref>
	#Chamar Medina		#[[chamar medina\|Chamar Medina]]
	##~~According to~~ Ashkenazim ~~it is acceptable to~~ recite ~~Kiddush of the~~ day on [[chamar medina]] if one likes that better.<ref>Magen Avraham 272:9</ref>		##Ashkenazim
	###~~According to Ashkenazim, if the~~ wine is expensive one may use chamar medina for the daytime [[Kiddish\|kiddush]] ~~and~~ one who uses wine is fulfilling a preferred mitzvah.<ref>Mishna Brurah 272:29 </ref>		###One may recite kiddush shabbat day on [[chamar medina]] if one likes that better.<ref>Magen Avraham 272:9</ref>
	##~~According to~~ Sephardim~~, one~~ should only use [[chamar medina]] for [[Shabbat]] lunch if ~~the~~ wine isn't available in the city and [[chamar medina]] is a popular drink in that city.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 124 </ref>		###If wine is expensive, one may use chamar medina for the daytime [[Kiddish\|kiddush]].<ref>Mishna Brurah 272:29 </ref>
	###If ~~chamar medina~~ is ~~just~~ expensive, then one should use wine.<ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </ref>		####However, one who uses wine is fulfilling a preferred mitzvah.<ref>Mishna Brurah 272:29</ref>
			##Sephardim
			###One should only use [[chamar medina]] for [[Shabbat]] lunch if wine isn't available in the city and also this [[chamar medina]] is a popular drink in that city.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 124 </ref>
			###If wine is expensive but available, then one should still use wine.<ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </ref>
	##One may not use soda for [[Kiddish\|kiddush]] 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>		##One may not use soda for [[Kiddish\|kiddush]] 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>

	==Beracha Acharona for Kiddush==		==Beracha Acharona for Kiddush==

	#One should not say a ~~breach~~ acharona after kiddush, even though a reviit of wine was consumed, because saying birkat ~~amazon~~ at the end of the ~~sueda~~ covers kiddush.		#One should not say a bracha acharona after kiddush (made in the context of the meal), even though a reviit of wine was consumed, because saying birkat hamazon at the end of the seuda covers kiddush.

	==Mistakes in Kiddush of Yom Tov==		==Mistakes in Kiddush of Yom Tov==

Gsilver2: /* What to Use for Kiddush */

2024-07-21T03:28:24Z

What to Use for Kiddush

← Older revision		Revision as of 03:28, 21 July 2024
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	##One may only make kiddush on wine that is proper (bdieved) for nisuch on the mizbeach.<ref>Bava batra 97a. Tur siman 272. </ref>		##One may only make kiddush on wine that is proper (bdieved) for nisuch on the mizbeach.<ref>Bava batra 97a. Tur siman 272. </ref>
	##Malodorous		##Malodorous
	###Bad-smelling wine is pasul for the mizbeach and therefore may not be used.<ref>Shulchan Aruch 272:1</ref> However, it can be fixed by adding other wine to it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>		###Bad-smelling wine is pasul for the mizbeach and therefore may not be used.<ref>Shulchan Aruch 272:1</ref>
			###However, it can be fixed by adding other wine to it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
	##Mevushal (lit: cooked)<ref>The Tur (272) cites from Rabbenu Shmaya b'shem Rashi that the bracha on cooked wine is shehakol (since cooking it changes it for the worse), and therefore one would not be able to make kiddush on it. However, the Tur then cites that Rabbenu Tam and the Ri and the Rosh all disagree and say that the bracha is still hagafen, and thus one could make kiddush on it. See Tosfot (bava batra 97a s.v. ileimah) who explicitly cites Rashi and rejects him based on the yerushalmi (found both in shkalim and arvei psachim) that one may use cooked wine for the four cups on the seder night, the first of which being kiddush. The debate between all the aforementioned rishonim seems to be whether cooking the wine turns the bracha into shehakol (so can't use it for kiddush), or not (so you could use it for kiddush). The Rambam (hilchot shabbat 29:14), however, has an interesting position. He holds that the bracha on cooked wine is hagafen (see Maggid Mishnah there who makes this point), but still one may not use it for kiddush since it is unfit to be brought as a libation on the mizbeach. </ref>		##Mevushal (lit: cooked)<ref>The Tur (272) cites from Rabbenu Shmaya b'shem Rashi that the bracha on cooked wine is shehakol (since cooking it changes it for the worse), and therefore one would not be able to make kiddush on it. However, the Tur then cites that Rabbenu Tam and the Ri and the Rosh all disagree and say that the bracha is still hagafen, and thus one could make kiddush on it. See Tosfot (bava batra 97a s.v. ileimah) who explicitly cites Rashi and rejects him based on the yerushalmi (found both in shkalim and arvei psachim) that one may use cooked wine for the four cups on the seder night, the first of which being kiddush. The debate between all the aforementioned rishonim seems to be whether cooking the wine turns the bracha into shehakol (so can't use it for kiddush), or not (so you could use it for kiddush). The Rambam (hilchot shabbat 29:14), however, has an interesting position. He holds that the bracha on cooked wine is hagafen (see Maggid Mishnah there who makes this point), but still one may not use it for kiddush since it is unfit to be brought as a libation on the mizbeach. </ref>
	###Most hold that mevushal wine may be used for kiddush.<ref>Shulchan Aruch 272:8 cites the lenient position as a stam, and then cites the strict position as a yesh omrim. Generally speaking, when the mechaber has a stam v'achar kach yesh omrim, the halacha follows the stam. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 115. </ref>		###Most hold that mevushal wine may be used for kiddush.<ref>Shulchan Aruch 272:8 cites the lenient position as a stam, and then cites the strict position as a yesh omrim. Generally speaking, when the mechaber has a stam v'achar kach yesh omrim, the halacha follows the stam. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 115. </ref>
	###However, some say that it may not be used.<ref>As mentioned, the Shulchan Aruch 272:8 cites this shita as a yesh omrim. The Rama says that the minhag is to make kiddush on cooked wine, even if one has uncooked wine available, but only if the cooked wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the uncooked wine. The Shar Hatziyon s.k. 31 points one to the Elyah Rabah citing the Agudah, who suggests (as explained by dirshu footnote 21) that even if the cooked wine is superior to the uncooked wine, one should still make kiddush on the uncooked wine provided that it is still good (just not as good as the cooked one). </ref>		###However, some say that it may not be used.<ref>As mentioned, the Shulchan Aruch 272:8 cites this shita as a yesh omrim. The Rama says that the minhag is to make kiddush on cooked wine, even if one has uncooked wine available, but only if the cooked wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the uncooked wine. The Shar Hatziyon s.k. 31 points one to the Elyah Rabah citing the Agudah, who suggests (as explained by dirshu footnote 21) that even if the cooked wine is superior to the uncooked wine, one should still make kiddush on the uncooked wine provided that it is still good (just not as good as the cooked one). </ref>
	##Sweet		##Sweet
	###Some say that since this is not fit for the mizbeach, it should not be used for kiddush.<ref>Rambam hilchot shabbat 29:14. Shulchan Aruch cites this as a "yesh omrim" in 272:8. </ref>		###Some say that since this is not fit for the mizbeach, it should not be used for kiddush.<ref>Rambam hilchot shabbat 29:14. Shulchan Aruch cites this as a "yesh omrim" in 272:8. This is essentially the same shita previously discussed regarding cooked wine, as that too is pasul to be brought on the mizbeach, but perhaps still acceptable for kiddush. </ref>
	###Others disagree, and say that the rule that kiddush wine must be fit for the mizbeach is actually only meant to exclude malodorous wine or wine that has been left exposed.<ref>Rambam hilchot shabbat 29:14 cites this position as well, even though he disagrees with it. The Shulchan Aruch 272:8 paskens like this shita as the stam. The Rama says that the minhag is to make kiddush on wine with honey added, even if one has other wine available, but only if the honey-wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the regular wine, in order to be chosheish for the shita of the Rambam where possible.</ref>		###Others disagree, and say that the rule that kiddush wine must be fit for the mizbeach is actually only meant to exclude malodorous wine and wine that has been left exposed.<ref>The Rashbam (bava batra 97b s.v. ela l'm'utay) understands that even though Rav's meimra sounded like he was excluding all wine for kiddush if it is pasul for the mizbeach, in reality he was really only excluding wine whose psul is a function of its being inferior (e.g. left exposed, smells bad), based on the verse of "הקריבהו נא לפחתך וכו׳" (malachi 1:8). Rambam hilchot shabbat 29:14 cites this position as well, even though he disagrees with it. The Shulchan Aruch 272:8 paskens like this shita as the stam. The Rama says that the minhag is to make kiddush on wine with honey added, even if one has other wine available, but only if the honey-wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the regular wine, in order to be chosheish for the shita of the Rambam where possible.</ref>
	####The same ruling applies for all sweet wines.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 119 </ref>		####The same ruling applies for all sweet wines.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 119 </ref>
	##Exposed		##Exposed
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	#If wine tastes like wine and smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar and smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3 </ref>		#If wine tastes like wine and smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar and smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3 </ref>

	===If ~~there is no wine or grape juice~~===		===If There's No Wine / 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>The Gemara Pesachim 107a presents the opinion of Ravina that it is permissible to use [[chamar medina]] for [[havdalah]], as well as Rav Chisda's opinion that [[chamar medina]] may not be used for kiddush and havdalah. The Rosh Pesachim 10:17 argues that since we follow Ravina for havdalah, we also would allow chamar medina for kiddush. The Rambam Shabbat 29:17, however, holds that for havdalah one could use chamar medina but for kiddush one may not. Shulchan Aruch O.C. 272:9 cites the dispute between the Rosh Pesachim and Rambam and sides with the Rosh. Rama also accepts the ruling of the Rosh. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like Rosh. Magen Avraham 272:7 and Mishna Brurah 272:28 comment that one should put one's 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>		#Friday night
	#~~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\|kiddush]].<ref>Shulchan Aruch O.C. 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish]] during the day is explained by Mishna Brurah 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 Mishna Brurah 272:24 says that even beer is only permitted in a place where it is a common drink. Mishna Brurah 272:25 prohibits the use of milk or oil, and Mishna Brurah 272:30 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>		##If one doesn't have wine, kiddush should be recited on the bread.
	#According to Ashkenazim it is acceptable to recite Kiddush of the day on [[chamar medina]] if one likes that better.<ref>Magen Avraham 272:9</ref>		###One should keep one's hands on the bread throughout the kiddush.<ref>Magen Avraham 272:7 and Mishna Brurah 272:28 comment that one should put one's 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>
	#According to Sephardim, one should only use [[chamar medina]] for [[Shabbat]] lunch if the wine isn't available in the city and [[chamar medina]] is a popular drink in that city.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 124 </ref> If chamar medina is just expensive then one should use wine.<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\|kiddush]] and one who uses wine is fulfilling a preferred mitzvah.<ref>Mishna Brurah 272:29~~ </ref>		#Shabbat day
	#One may not use soda for [[Kiddish\|kiddush]] 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>		##If there's no wine available for [[Shabbat]] lunch one should use [[chamar medina]] for kiddush.<ref>The Gemara Pesachim 107a presents the opinion of Ravina that it is permissible to use [[chamar medina]] for [[havdalah]], as well as Rav Chisda's opinion that [[chamar medina]] may not be used for kiddush and havdalah. The Rosh Pesachim 10:17 argues that since we follow Ravina for havdalah, we also would allow chamar medina for kiddush. The Rambam Shabbat 29:17, however, holds that for havdalah one could use chamar medina but for kiddush one may not. Shulchan Aruch O.C. 272:9 cites the dispute between the Rosh Pesachim and Rambam and sides with the Rosh. Rama also accepts the ruling of the Rosh. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like Rosh. </ref>
			##If one doesn't even have [[chamar medina]], one should just say hamotzi and eat the bread.
			##If he doesn't even have bread, one may eat without [[Kiddish\|kiddush]].<ref>Shulchan Aruch O.C. 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish]] during the day is explained by Mishna Brurah 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 Mishna Brurah 272:24 says that even beer is only permitted in a place where it is a common drink. Mishna Brurah 272:25 prohibits the use of milk or oil, and Mishna Brurah 272:30 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>
			#Chamar Medina
			##According to Ashkenazim it is acceptable to recite Kiddush of the day on [[chamar medina]] if one likes that better.<ref>Magen Avraham 272:9</ref>
			###According to Ashkenazim, if the wine is expensive one may use chamar medina for the daytime [[Kiddish\|kiddush]] and one who uses wine is fulfilling a preferred mitzvah.<ref>Mishna Brurah 272:29 </ref>
			##According to Sephardim, one should only use [[chamar medina]] for [[Shabbat]] lunch if the wine isn't available in the city and [[chamar medina]] is a popular drink in that city.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 124 </ref>
			###If chamar medina is just expensive, then one should use wine.<ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </ref>
			##One may not use soda for [[Kiddish\|kiddush]] 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>

	==Beracha Acharona for Kiddush==		==Beracha Acharona for Kiddush==

Gsilver2: /* What to Use for Kiddush */

2024-07-19T22:29:12Z

What to Use for Kiddush

← Older revision		Revision as of 22:29, 19 July 2024
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	Yachave Daat 2:35 writes that one can use grape juice for kiddush, and Hacham Ovadia's opinion is also found in Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 81. Or Letzion 2:20:18, Yesodei Yeshurun 3:214-215 and Mishneh Halachot 13:38 agree. [http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 90-2)] quotes Rav Moshe as allowing grape juice for Kiddush but saying it is best to avoid the dispute. An [http://www.torahlab.org/doitright/using_grape_juice_for_kiddush/ article on TorahLab.org] writes that the majority of poskim hold grape juice is fit for Kiddush.</ref>, while others disagree.<ref>Shemirat Shabbat Kehilchata 53:2 citing Rav Shlomo Zalman Auerbach concludes that preferably one shouldn't use grape juice for kiddush. Laws of Brachos p. 316 writes that one shouldn't use grape juice for kiddush.</ref>		Yachave Daat 2:35 writes that one can use grape juice for kiddush, and Hacham Ovadia's opinion is also found in Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 81. Or Letzion 2:20:18, Yesodei Yeshurun 3:214-215 and Mishneh Halachot 13:38 agree. [http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 90-2)] quotes Rav Moshe as allowing grape juice for Kiddush but saying it is best to avoid the dispute. An [http://www.torahlab.org/doitright/using_grape_juice_for_kiddush/ article on TorahLab.org] writes that the majority of poskim hold grape juice is fit for Kiddush.</ref>, while others disagree.<ref>Shemirat Shabbat Kehilchata 53:2 citing Rav Shlomo Zalman Auerbach concludes that preferably one shouldn't use grape juice for kiddush. Laws of Brachos p. 316 writes that one shouldn't use grape juice for kiddush.</ref>
	##Regarding grape juice from concentrate see [[Grape_Juice_and_Wine#Beracha]].		##Regarding grape juice from concentrate see [[Grape_Juice_and_Wine#Beracha]].
	#Red vs ~~white~~		#Red vs White
	##It is better to use red wine for kiddush.<ref>The discussion here revolves around how to understand two gemaras in bava batra. Towards the top of 97b the gemara says that wine which is "borak" is fit bdieved for the mizbeach, and thus fit lechatchila for kiddush. Rashbam there says that this refers to white wine. However, the gemara at the end of the daf asks whether wine which is "chavaryan" is fit for kiddush, and answers with the verse "אל תרא יין כי יתאדם" (lit: do not look at wine when it is red). The context of this verse from sefer mishlei is that Shlomo Hamelech is speaking of the ills of drinking, but the verse implies that red wine is considered better and more respectable. Thus, by answering with this pasuk, the gemara seems to be saying that one should not use white wine for kiddush. How do we resolve these two gemaras? The various approaches in the rishonim will help clarify our question of whether one may use white wine for kiddush.		##It is better to use red wine for kiddush.<ref>The discussion here revolves around how to understand two gemaras in bava batra. Towards the top of 97b the gemara says that wine which is "borak" is fit bdieved for the mizbeach, and thus fit lechatchila for kiddush. Rashbam there says that this refers to white wine. However, the gemara at the end of the daf asks whether wine which is "chavaryan" is fit for kiddush, and answers with the verse "אל תרא יין כי יתאדם" (lit: do not look at wine when it is red). The context of this verse from sefer mishlei is that Shlomo Hamelech is speaking of the ills of drinking, but the verse implies that red wine is considered better and more respectable. Thus, by answering with this pasuk, the gemara seems to be saying that one should not use white wine for kiddush. How do we resolve these two gemaras? The various approaches in the rishonim will help clarify our question of whether one may use white wine for kiddush.

	(1) Rashbam understands that really the latter gemara (regarding חמר חווריין) is asking only with respect to bringing it as a libation on the mizbeach. Thus there is no contradiction at all! The first gemara says that white wine is fit for kiddush, and the second gemara is simply saying that it is preferably not brought as nesachim (which the first gemara agrees to). Thus, white wine would be perfectly acceptable for kiddush.		(1) Rashbam understands that really the latter gemara (regarding חמר חווריין) is asking only with respect to bringing it as a libation on the mizbeach. Thus there is no contradiction at all! The first gemara says that white wine is fit for kiddush, and the second gemara is simply saying that it is preferably not brought as nesachim (which the first gemara agrees to). Thus, white wine would be perfectly acceptable for kiddush.

	(2) Ramban disagrees. He thinks that both gemaras are discussing kiddush. They are just talking about two different types of wine. The latter gemara rules that white wine ("חווריין") is not fit for kiddush. The first gemara is either talking about wine which is not as white (see Tosfot s.v. chamar who says something similar), or really the correct girsa is "יין בודק" which refers to wine that is so strong that it is "bodek" (lit: checks) one's entire body. Thus there is no contradiction between the two gemaras since they are just discussing different types of wine. According to the ramban then, white wine would be unfit for kiddush.		(2) Ramban disagrees. He thinks that both gemaras are discussing kiddush. They are just talking about two different types of wine. The latter gemara rules that white wine ("חווריין") is not fit for kiddush. The first gemara is either talking about wine which is not as white (see Tosfot s.v. chamar who says something similar), or really the correct girsa is "יין בודק" which refers to wine that is so strong that it is "bodek" (lit: checks) one's entire body. Thus there is no contradiction between the two gemaras since they are just discussing different types of wine. According to the ramban then, white wine would be unfit for kiddush.

	Mishna Brurah 272:10; Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82</ref>		The Shulchan Aruch 272:4 cites the position of the Rashbam as the stam (that one may use white wine for kiddush lechatchila), and then cites the Ramban by name as a dissenting view (that even bdieved one is not yotzeh with white wine), but concludes that the minhag accords with the Rashbam. The Mishna Brurah 272:10 writes that even the Rashbam that all things being equal (i.e. the two wines are identical other than their color), it's better to make kiddush on red wine. Furthermore, in 272:12 the Mishna Brurah cites the Elya Rabah that if the wine which is very white, it is proper to be concerned for the shita of the Ramban and not use it for kiddush. Chazon Ovadia (Hilchot Shabbat, Chelek 2, Page 82) says it's preferable to make kiddush on red wine. </ref>
	##If only white wine is available then one may make kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref>		##If only white wine is available, then one may make kiddush on it.<ref>See previous note. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref>
	##If one does not have enough red wine, it is preferable to use the white wine for Shabbat day as opposed to Friday night.<ref>[http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush Rav Schachter ("Hilchos Shabbos 3" min 73)] quoting Rabbi Akiva Eiger</ref>		##If one does not have enough red wine, it is preferable to use the white wine for Shabbat day as opposed to Friday night.<ref>[http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush Rav Schachter ("Hilchos Shabbos 3" min 73)] quoting Rabbi Akiva Eiger</ref>
	#Fit for Mizbeach		#Fit for Mizbeach
	##One may only make kiddush on wine that is proper for nisuch on the mizbeach.<ref>Bava batra 97a. Tur siman 272. </ref>		##One may only make kiddush on wine that is proper (bdieved) for nisuch on the mizbeach.<ref>Bava batra 97a. Tur siman 272. </ref>
	##~~Therefore, malodorous~~ wine may not be used.		##Malodorous
	~~###~~However, ~~malodorous wine~~ can be fixed by adding other wine to it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>		###Bad-smelling wine is pasul for the mizbeach and therefore may not be used.<ref>Shulchan Aruch 272:1</ref> However, it can be fixed by adding other wine to it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
	##~~Wine that has been sweetened with honey may still be used for kiddush~~ (~~even though honey is an issue for nisuch on the mizbeach~~)~~. The same ruling applies for all sweet wines.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 119 </ref>~~		##Mevushal (lit: cooked)<ref>The Tur (272) cites from Rabbenu Shmaya b'shem Rashi that the bracha on cooked wine is shehakol (since cooking it changes it for the worse), and therefore one would not be able to make kiddush on it. However, the Tur then cites that Rabbenu Tam and the Ri and the Rosh all disagree and say that the bracha is still hagafen, and thus one could make kiddush on it. See Tosfot (bava batra 97a s.v. ileimah) who explicitly cites Rashi and rejects him based on the yerushalmi (found both in shkalim and arvei psachim) that one may use cooked wine for the four cups on the seder night, the first of which being kiddush. The debate between all the aforementioned rishonim seems to be whether cooking the wine turns the bracha into shehakol (so can't use it for kiddush), or not (so you could use it for kiddush). The Rambam (hilchot shabbat 29:14), however, has an interesting position. He holds that the bracha on cooked wine is hagafen (see Maggid Mishnah there who makes this point), but still one may not use it for kiddush since it is unfit to be brought as a libation on the mizbeach. </ref>
	~~#Mevushal~~<ref>The Tur (272) cites from Rabbenu Shmaya b'shem Rashi that the bracha on cooked wine is shehakol (since cooking it changes it for the worse), and therefore one would not be able to make kiddush on it. However, the Tur then cites that Rabbenu Tam and the Ri and the Rosh all disagree and say that the bracha is still hagafen, and thus one could make kiddush on it. See Tosfot (bava batra 97a s.v. ileimah) who explicitly cites Rashi and rejects him based on the yerushalmi (found both in shkalim and arvei psachim) that one may use cooked wine for the four cups on the seder night, the first of which being kiddush. The debate between all the aforementioned rishonim seems to be whether cooking the wine turns the bracha into shehakol (so can't use it for kiddush), or not (so you could use it for kiddush). The Rambam (hilchot shabbat 29:14), however, has an interesting position. He holds that the bracha on cooked wine is hagafen (see Maggid Mishnah there who makes this point), but still one may not use it for kiddush since it is unfit to be brought as a libation on the mizbeach. </ref>		###Most hold that mevushal wine may be used for kiddush.<ref>Shulchan Aruch 272:8 cites the lenient position as a stam, and then cites the strict position as a yesh omrim. Generally speaking, when the mechaber has a stam v'achar kach yesh omrim, the halacha follows the stam. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 115. </ref>
	##Most hold that mevushal wine may be used for kiddush.<ref>Shulchan Aruch 272:8 cites the lenient position as a stam, and then cites the strict position as a yesh omrim. Generally speaking, when the mechaber has a stam v'achar kach yesh omrim, the halacha follows the stam. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 115. </ref>		###However, some say that it may not be used.<ref>As mentioned, the Shulchan Aruch 272:8 cites this shita as a yesh omrim. The Rama says that the minhag is to make kiddush on cooked wine, even if one has uncooked wine available, but only if the cooked wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the uncooked wine. The Shar Hatziyon s.k. 31 points one to the Elyah Rabah citing the Agudah, who suggests (as explained by dirshu footnote 21) that even if the cooked wine is superior to the uncooked wine, one should still make kiddush on the uncooked wine provided that it is still good (just not as good as the cooked one). </ref>
	##However, some say that it may not be used.<ref>As mentioned, the Shulchan Aruch 272:8 cites this shita as a yesh omrim. The Rama says that the minhag is to make kiddush on cooked wine, even if one has uncooked wine available, but only if the cooked wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the uncooked wine. The Shar Hatziyon s.k. 31 points one to the Elyah Rabah citing the Agudah, who suggests (as explained by dirshu footnote 21) that even if the cooked wine is superior to the uncooked wine, one should still make kiddush on the uncooked wine provided that it is still good (just not as good as the cooked one). </ref>		##Sweet
	#If wine ~~tastes like~~ wine ~~but smells~~ like ~~vinegar then it~~ is ~~permissible for making~~ kiddush, ~~but~~ if wine ~~tastes like vinegar~~ but ~~smells like~~ wine then ~~it is prohibited~~ for ~~making kiddush~~.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page ~~82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3~~ </ref>		###Some say that since this is not fit for the mizbeach, it should not be used for kiddush.<ref>Rambam hilchot shabbat 29:14. Shulchan Aruch cites this as a "yesh omrim" in 272:8. </ref>
	#Exposed		###Others disagree, and say that the rule that kiddush wine must be fit for the mizbeach is actually only meant to exclude malodorous wine or wine that has been left exposed.<ref>Rambam hilchot shabbat 29:14 cites this position as well, even though he disagrees with it. The Shulchan Aruch 272:8 paskens like this shita as the stam. The Rama says that the minhag is to make kiddush on wine with honey added, even if one has other wine available, but only if the honey-wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the regular wine, in order to be chosheish for the shita of the Rambam where possible.</ref>
	##~~Ideally, one~~ should not make kiddush on wine that has been left open overnight, nevertheless, ~~bediavad~~ one has fulfilled the obligation if ~~he/she~~ made kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>		####The same ruling applies for all sweet wines.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 119 </ref>
	##It is permissible to use wine that was left open ~~as long as~~ it was stored in a closet or refrigerator.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>		##Exposed
			###One should not make kiddush on wine that has been left open overnight.<ref>Shulchan Aruch 272:1 based on gemara bava batra 97b. Even though nowadays we are no longer concerned for the possibility that a snake came overnight and drank from it, nevertheless we still do not use it for kiddush. Mishna Brurah 272:3 explains that this is because of the principle of הקריבהו נא לפחתך (lit: bring it now to your governor), which basically says that we shouldn't do things for Hashem that wouldn't be befitting to do for a ruler of flesh and blood. It is considered unseemly to give someone of importance a gift of wine that has been left out, and therefore we shouldn't use it for kiddush either. </ref>
			####Nevertheless, bdieved one has fulfilled the obligation if one made kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
			###It is permissible to use wine that was left open if it was stored in a closet or refrigerator.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
			#If wine tastes like wine and smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar and smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3 </ref>

	===If there is no wine or grape juice===		===If there is no wine or grape juice===

Gsilver2: /* What to Use for Kiddush */

2024-07-19T20:23:38Z

What to Use for Kiddush

← Older revision		Revision as of 20:23, 19 July 2024
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	##Regarding grape juice from concentrate see [[Grape_Juice_and_Wine#Beracha]].		##Regarding grape juice from concentrate see [[Grape_Juice_and_Wine#Beracha]].
	#Red vs white		#Red vs white
	##It is better to use red wine for kiddush.<ref>The discussion here revolves around how to understand two gemaras in bava batra. Towards the top of 97b the gemara says that wine which is "borak" is fit bdieved for the mizbeach, and thus fit lechatchila for kiddush. Rashbam there says that this refers to white wine. However, the gemara at the end of the daf asks whether wine which is "chavaryan" is fit for kiddush, and answers with the verse "אל תרא יין כי יתאדם" (lit: do not look at wine when it is red). The context of this verse from sefer mishlei is that Shlomo Hamelech is speaking of the ills of drinking, but the verse implies that red wine is considered better and more respectable. Thus, by answering with this pasuk, the gemara seems to be saying that one should not use white wine for kiddush. How do we resolve these two gemaras? The various approaches in the rishonim will help clarify our question of whether one may use white wine for kiddush.		##It is better to use red wine for kiddush.<ref>The discussion here revolves around how to understand two gemaras in bava batra. Towards the top of 97b the gemara says that wine which is "borak" is fit bdieved for the mizbeach, and thus fit lechatchila for kiddush. Rashbam there says that this refers to white wine. However, the gemara at the end of the daf asks whether wine which is "chavaryan" is fit for kiddush, and answers with the verse "אל תרא יין כי יתאדם" (lit: do not look at wine when it is red). The context of this verse from sefer mishlei is that Shlomo Hamelech is speaking of the ills of drinking, but the verse implies that red wine is considered better and more respectable. Thus, by answering with this pasuk, the gemara seems to be saying that one should not use white wine for kiddush. How do we resolve these two gemaras? The various approaches in the rishonim will help clarify our question of whether one may use white wine for kiddush.

	(1) Rashbam understands that really the latter gemara (regarding חמר חווריין) is asking only with respect to bringing it as a libation on the mizbeach. Thus there is no contradiction at all! The first gemara says that white wine is fit for kiddush, and the second gemara is simply saying that it is preferably not brought as nesachim (which the first gemara agrees to). Thus, white wine would be perfectly acceptable for kiddush.		(1) Rashbam understands that really the latter gemara (regarding חמר חווריין) is asking only with respect to bringing it as a libation on the mizbeach. Thus there is no contradiction at all! The first gemara says that white wine is fit for kiddush, and the second gemara is simply saying that it is preferably not brought as nesachim (which the first gemara agrees to). Thus, white wine would be perfectly acceptable for kiddush.

	(2) Tosfot		(2) Ramban disagrees. He thinks that both gemaras are discussing kiddush. They are just talking about two different types of wine. The latter gemara rules that white wine ("חווריין") is not fit for kiddush. The first gemara is either talking about wine which is not as white (see Tosfot s.v. chamar who says something similar), or really the correct girsa is "יין בודק" which refers to wine that is so strong that it is "bodek" (lit: checks) one's entire body. Thus there is no contradiction between the two gemaras since they are just discussing different types of wine. According to the ramban then, white wine would be unfit for kiddush.

	Mishna Brurah 272:10; Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82</ref>		Mishna Brurah 272:10; Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82</ref>
	##If only white wine is available then one may make kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref>		##If only white wine is available then one may make kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref>
	##If one does not have enough red wine, it is preferable to use the white wine for Shabbat day as opposed to Friday night.<ref>[http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush Rav Schachter ("Hilchos Shabbos 3" min 73)] quoting Rabbi Akiva Eiger</ref>		##If one does not have enough red wine, it is preferable to use the white wine for Shabbat day as opposed to Friday night.<ref>[http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush Rav Schachter ("Hilchos Shabbos 3" min 73)] quoting Rabbi Akiva Eiger</ref>

Gsilver2: /* Sitting or Standing for Kiddush */

2024-07-19T20:15:57Z

Sitting or Standing for Kiddush

← Older revision		Revision as of 20:15, 19 July 2024
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	#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\|kiddush]] on [[Shabbat]] is because once one is standing for Vayichulu one can continue standing for the rest of the [[Kiddish\|kiddush]]. However, since there's no Vayichulu on [[Yom Tov]], it follows that one should sit according to all opinions. </ref> but some have the practice to stand.<ref>Aruch HaShulchan 271:24, Nitei Gavriel ([[Yom Tov]] vol 2, 29:18)</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\|kiddush]] on [[Shabbat]] is because once one is standing for Vayichulu one can continue standing for the rest of the [[Kiddish\|kiddush]]. However, since there's no Vayichulu on [[Yom Tov]], it follows that one should sit according to all opinions. </ref> but some have the practice to stand.<ref>Aruch HaShulchan 271:24, Nitei Gavriel ([[Yom Tov]] vol 2, 29:18)</ref>

	==What to ~~use~~ for Kiddush==		==What to Use for Kiddush==

	#One should use a full cup<ref>Gemara Brachot 51a, Shulchan Aruch 271:10. [http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 33-5)] based on Rabbenu Yonah holds that if the cup is two thirds full it is considered full.</ref> of wine for ~~Kiddush~~. Some say that grape juice is considered equally suitable as wine<ref>Yachave Daat 2:35 writes that one can use grape juice for kiddush, and Hacham Ovadia's opinion is also found in Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 81. Or Letzion 2:20:18, Yesodei Yeshurun 3:214-215 and Mishneh Halachot 13:38 agree. [http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 90-2)] quotes Rav Moshe as allowing grape juice for Kiddush but saying it is best to avoid the dispute. An [http://www.torahlab.org/doitright/using_grape_juice_for_kiddush/ article on TorahLab.org] writes that the majority of poskim hold grape juice is fit for Kiddush.</ref>, while others disagree.<ref>Shemirat Shabbat Kehilchata 53:2 citing Rav Shlomo Zalman Auerbach concludes that preferably one shouldn't use grape juice for kiddush. Laws of Brachos p. 316 writes that one shouldn't use grape juice for kiddush.</ref> Regarding grape juice from concentrate see [[Grape_Juice_and_Wine#Beracha]].		#One should use a full cup<ref>Gemara Brachot 51a, Shulchan Aruch 271:10. [http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 33-5)] based on Rabbenu Yonah holds that if the cup is two thirds full it is considered full.</ref> of wine for kiddush.
	#It is better to use red wine for ~~Kiddush~~.<ref>Mishna Brurah ~~271~~:10; Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82</ref> If only white wine is available then one may make kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref> If one ~~has white~~ wine it is preferable to use it for Shabbat day as opposed to ~~Kiddush on~~ Friday night.<ref>[http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush Rav Schachter ("Hilchos Shabbos 3" min 73)] quoting Rabbi Akiva Eiger</ref>		#Grape Juice
	#One may only make kiddush on wine that is proper for nisuch on the mizbeach~~, therefore~~, malodorous wine may not be used. However, malodorous wine can be fixed by adding other wine to it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref> Wine that has been sweetened with honey may still be used for kiddush (even though honey is an issue for nisuch on the mizbeach)~~, the~~ same ruling applies for all sweet wines.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 119 </ref>		##Some say that grape juice is considered equally suitable as wine<ref>Bava batra 97b cites the amora Rava as saying that one can squeeze a cluster of grapes into a cup and make kiddush on it. Shulchan Aruch 272:2 paskens this. It would thus seem like a closed case that one may make kiddush on grape juice. However, it isn't that simple. Perhaps the gemara only permitted wine from freshly squeezed grapes because it can potentially become wine if given time. However, modern grape juice has been processed in a way that it will never be able to become wine, and so perhaps might be unfit for kiddush. See Dirshu Mishna Brurah (272 footnote 11) citing the positions of contemporary poskim on this question. Shevet Halevi and Minchat Yitzchak permit grape juice even lechatchila, whereas Rav Elyashiv holds that one may not make kiddush on modern grape juice since it doesn't have the ability to become wine.
	#Mevushal wine may be used for kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 115 </ref>
			Yachave Daat 2:35 writes that one can use grape juice for kiddush, and Hacham Ovadia's opinion is also found in Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 81. Or Letzion 2:20:18, Yesodei Yeshurun 3:214-215 and Mishneh Halachot 13:38 agree. [http://www.yutorah.org/lectures/lecture.cfm/799059/Rabbi_Hershel_Schachter/Hilchos_Shabbos_4_-_Inyonei_Kiddush_and_Havdalah Rav Schachter ("Hilchos Shabbos 4", min 90-2)] quotes Rav Moshe as allowing grape juice for Kiddush but saying it is best to avoid the dispute. An [http://www.torahlab.org/doitright/using_grape_juice_for_kiddush/ article on TorahLab.org] writes that the majority of poskim hold grape juice is fit for Kiddush.</ref>, while others disagree.<ref>Shemirat Shabbat Kehilchata 53:2 citing Rav Shlomo Zalman Auerbach concludes that preferably one shouldn't use grape juice for kiddush. Laws of Brachos p. 316 writes that one shouldn't use grape juice for kiddush.</ref>
			##Regarding grape juice from concentrate see [[Grape_Juice_and_Wine#Beracha]].
			#Red vs white
			##It is better to use red wine for kiddush.<ref>The discussion here revolves around how to understand two gemaras in bava batra. Towards the top of 97b the gemara says that wine which is "borak" is fit bdieved for the mizbeach, and thus fit lechatchila for kiddush. Rashbam there says that this refers to white wine. However, the gemara at the end of the daf asks whether wine which is "chavaryan" is fit for kiddush, and answers with the verse "אל תרא יין כי יתאדם" (lit: do not look at wine when it is red). The context of this verse from sefer mishlei is that Shlomo Hamelech is speaking of the ills of drinking, but the verse implies that red wine is considered better and more respectable. Thus, by answering with this pasuk, the gemara seems to be saying that one should not use white wine for kiddush. How do we resolve these two gemaras? The various approaches in the rishonim will help clarify our question of whether one may use white wine for kiddush.

			(1) Rashbam understands that really the latter gemara (regarding חמר חווריין) is asking only with respect to bringing it as a libation on the mizbeach. Thus there is no contradiction at all! The first gemara says that white wine is fit for kiddush, and the second gemara is simply saying that it is preferably not brought as nesachim (which the first gemara agrees to). Thus, white wine would be perfectly acceptable for kiddush.

			(2) Tosfot

			Mishna Brurah 272:10; Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82</ref>
			##If only white wine is available then one may make kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82 </ref>
			##If one does not have enough red wine, it is preferable to use the white wine for Shabbat day as opposed to Friday night.<ref>[http://www.yutorah.org/lectures/lecture.cfm/798611/Rabbi_Hershel_Schachter/Hilchos_Shabbos_3_-_Choleh_BeShabbos_&_Kiddush Rav Schachter ("Hilchos Shabbos 3" min 73)] quoting Rabbi Akiva Eiger</ref>
			#Fit for Mizbeach
			##One may only make kiddush on wine that is proper for nisuch on the mizbeach.<ref>Bava batra 97a. Tur siman 272. </ref>
			##Therefore, malodorous wine may not be used.
			###However, malodorous wine can be fixed by adding other wine to it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
			##Wine that has been sweetened with honey may still be used for kiddush (even though honey is an issue for nisuch on the mizbeach). The same ruling applies for all sweet wines.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 119 </ref>
			#Mevushal<ref>The Tur (272) cites from Rabbenu Shmaya b'shem Rashi that the bracha on cooked wine is shehakol (since cooking it changes it for the worse), and therefore one would not be able to make kiddush on it. However, the Tur then cites that Rabbenu Tam and the Ri and the Rosh all disagree and say that the bracha is still hagafen, and thus one could make kiddush on it. See Tosfot (bava batra 97a s.v. ileimah) who explicitly cites Rashi and rejects him based on the yerushalmi (found both in shkalim and arvei psachim) that one may use cooked wine for the four cups on the seder night, the first of which being kiddush. The debate between all the aforementioned rishonim seems to be whether cooking the wine turns the bracha into shehakol (so can't use it for kiddush), or not (so you could use it for kiddush). The Rambam (hilchot shabbat 29:14), however, has an interesting position. He holds that the bracha on cooked wine is hagafen (see Maggid Mishnah there who makes this point), but still one may not use it for kiddush since it is unfit to be brought as a libation on the mizbeach. </ref>
			##Most hold that mevushal wine may be used for kiddush.<ref>Shulchan Aruch 272:8 cites the lenient position as a stam, and then cites the strict position as a yesh omrim. Generally speaking, when the mechaber has a stam v'achar kach yesh omrim, the halacha follows the stam. Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 115. </ref>
			##However, some say that it may not be used.<ref>As mentioned, the Shulchan Aruch 272:8 cites this shita as a yesh omrim. The Rama says that the minhag is to make kiddush on cooked wine, even if one has uncooked wine available, but only if the cooked wine is better. The Mishna Brurah 272:23 explains that if there is no difference in quality between the two wines, then one should use the uncooked wine. The Shar Hatziyon s.k. 31 points one to the Elyah Rabah citing the Agudah, who suggests (as explained by dirshu footnote 21) that even if the cooked wine is superior to the uncooked wine, one should still make kiddush on the uncooked wine provided that it is still good (just not as good as the cooked one). </ref>
	#If wine tastes like wine but smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar but smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3 </ref>		#If wine tastes like wine but smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar but smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3 </ref>
	#Ideally, one should not make kiddush on wine that has been left open overnight, nevertheless, bediavad one has fulfilled the obligation if he/she made kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>		#Exposed
	#It is permissible to use wine that was left open as long as it was stored in a closet or refrigerator.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>		##Ideally, one should not make kiddush on wine that has been left open overnight, nevertheless, bediavad one has fulfilled the obligation if he/she made kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>
			##It is permissible to use wine that was left open as long as it was stored in a closet or refrigerator.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref>

	===If there is no wine or grape juice===		===If there is no wine or grape juice===

Gsilver2: /* Sitting or Standing for Kiddush */

2024-07-18T03:47:24Z

Sitting or Standing for Kiddush

← Older revision		Revision as of 03:47, 18 July 2024
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	#Many have the practice to sit for kiddush. However, some have a Minhag to stand for [[Kiddish\|kiddush]].<ref>*(1) Sources that one should sit: The Mishnah in Brachot 42a implies that in order to make a bracha on behalf of another, the two parties need to be kove'ah (established). Tosfos 42a s.v. Heseibu explains that even though in the times of the mishnah, keviyut (establishment / permanence) was achieved via reclining, for us this is achieved through sitting down. Tosfot Brachot 43a s.v. Ho'il writes that it is preferable that one should sit for havdala, since one must sit in order to fulfill the boreh pri hagafen bracha on behalf of another. However, the minhag in the times of Tosfot was clearly to stand, so he defends the minhag by suggesting that since everyone is focused on the person making the bracha in order to hear the havdalah, this can be viewed as keviyut with respect to both the havdalah and the boreh pri hagafen. Nonetheless, he concludes that it is preferable to sit. Additionally, the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say [[Kiddish\|kiddush]] 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\|kiddush]] sitting.		#Many have the practice to sit for kiddush. However, some have a Minhag to stand for [[Kiddish\|kiddush]].<ref>*(1) Sources that one should sit: The Mishnah in Brachot 42a implies that in order to make a bracha on behalf of another, the two parties need to be kove'ah (established). Tosfos 42a s.v. Heseibu explains that even though in the times of the mishnah, keviyut (establishment / permanence) was achieved via reclining, for us this is achieved through sitting down. Tosfot Brachot 43a s.v. Ho'il writes that it is preferable that one should sit for havdala, since one must sit in order to fulfill the boreh pri hagafen bracha on behalf of another. However, the minhag in the times of Tosfot was clearly to stand, so he defends the minhag by suggesting that since everyone is focused on the person making the bracha in order to hear the havdalah, this can be viewed as keviyut with respect to both the havdalah and the boreh pri hagafen. Nonetheless, he concludes that it is preferable to sit. Additionally, the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say [[Kiddish\|kiddush]] 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\|kiddush]] 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\|kiddush]] BeMakom Seuda (making [[Kiddish\|kiddush]] in the place one will eat), and the reason of the Gra (citing Tosfot; see above) 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 listening should preferably sit (not just the one making kiddush), and that if they are moving about during [[Kiddish\|kiddush]] then they certainly don't fulfill their obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during [[Kiddish\|kiddush]] so that 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\|kiddush]].		*(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\|kiddush]] BeMakom Seuda (making [[Kiddish\|kiddush]] in the place one will eat), and the reason of the Gra (citing Tosfot; see above) 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 listening should preferably sit (not just the one making kiddush), and that if they are moving about during [[Kiddish\|kiddush]] then they certainly don't fulfill their obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during [[Kiddish\|kiddush]] so that 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\|kiddush]].
	*(3) Practices: Shulchan Aruch 271:10 rules that one should stand for Vayichulu, implying that one should sit for the rest of [[Kiddish\|kiddush]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish\|kiddush]] 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\|kiddush]], but that it's preferable to sit. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish\|kiddush]] but that preferably one should sit, and so if one doesn't have a custom one should follow the Shulchan Aruch.</ref>		*(3) Practices: Shulchan Aruch 271:10 rules that one should stand for Vayichulu, implying that one should sit for the rest of [[Kiddish\|kiddush]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish\|kiddush]] 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\|kiddush]], but that it's preferable to sit. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish\|kiddush]] but that preferably one should sit, and so if one doesn't have a custom one should follow the Shulchan Aruch. The Aruch Hashulchan (271:24) says a fascinating idea, that really since it isn't clear in the gemara or poskim what the proper practice is, there is in fact no k'peidah (meaning that one can follow any one of the various practices). His language is: "אם צריכים לעשות קידוש מעומד או מיושב - אינו מבואר להדיא לא בגמרא ולא בפוסקים, ומשמע דאין קפידא". </ref>
	##Regardless, one should stand for Vayichulu.<ref>Shulchan Aruch 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 that Hashem created the world, 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 four words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because since one stood while it's said in shul, it can be said seated during [[Kiddish\|kiddush]]. Nonetheless, Mishna Brurah 268:19 writes that the minhag is like Shulchan Aruch to stand for Vayichulu. See further Rabbi Lebowitz's article on [download.yutorah.org/2009/1109/735392.pdf yutorah.org].</ref>		##Regardless, one should stand for Vayichulu.<ref>Shulchan Aruch 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 that Hashem created the world, 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 four words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because since one stood while it's said in shul, it can be said seated during [[Kiddish\|kiddush]]. Nonetheless, Mishna Brurah 268:19 writes that the minhag is like Shulchan Aruch 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 kiddush, because the reason of standing for the testimony of Vayichulu and then remaining standing for the [[Shabbat]] queen doesn't apply, as there is no Vayichulu nor a [[Shabbat]] queen to greet. </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 kiddush, because the reason of standing for the testimony of Vayichulu and then remaining standing for the [[Shabbat]] queen doesn't apply, as there is no Vayichulu nor a [[Shabbat]] queen to greet. </ref>

Gsilver2: /* Women */

2024-07-18T03:43:13Z

Women

← Older revision		Revision as of 03:43, 18 July 2024
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	==Women==		==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 ~~switching~~ the terms "Zachor" and "Shamor" implying that anyone who is obligated in the negative commands is also obligated in the positive ones. Shulchan Aruch 271:2 and Kitzur Shulchan Aruch 77:4 codify this as the halacha. A woman's obligation applies both at night (Mishna Brurah 271:3) and during the day (Mishna Brurah 289:6). Maharam Chalava pesachim 106a "bayom mai" disagrees and says that women aren't obligated during the day </ref>		#The Mitzvah of kiddush is unique in that women are obligated even though it is a [[Mitzvat Aseh She’Hazman Grama]] (positive time-bound mitzvah), 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\|Kiddush]] on a Deoraita level because the torah compares the positive and negative commandments of [[Shabbat]] by interchanging the terms "Zachor" and "Shamor" implying that anyone who is obligated in the negative commands is also obligated in the positive ones. Shulchan Aruch 271:2 and Kitzur Shulchan Aruch 77:4 codify this as the halacha. A woman's obligation applies both at night (Mishna Brurah 271:3) and during the day (Mishna Brurah 289:6). Maharam Chalava pesachim 106a "bayom mai" disagrees and says that women aren't obligated during the day, but we don't pasken this way. </ref>
	#Since women are obligated on a biblical level, they should either listen to their husband or hear another adult make [[Kiddish\|kiddush]] 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 Magen Avraham that one fulfills the ~~Deorittah~~ obligation in [[prayer]], if a man and women have both already prayed, they 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 Arevim). 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>		#Since women are obligated on a biblical level, they should either listen to their husband or hear another adult make [[Kiddish\|kiddush]] and answer [[Amen]], or say it themselves.<ref>Since women are obligated in [[Kiddish\|Kiddush]] on a biblical level, they can definitely make [[Kiddish\|Kiddush]] for themselves. Additionally, since a man is obligated, a women can fulfill her obligation with the man's [[Kiddish\|Kiddush]] as they both have a Deoraitah obligation. According to the Magen Avraham that one fulfills the Deoraitah obligation in [[prayer]], if a man and women have both already prayed, they 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, asks Rav Yechezkel Landau in Dagul Mirvavah 271:2, perhaps the women can't fulfill her obligation with the man's reading, since he isn't obligated to the same degree that she is. However, perhaps she can still fulfill her obligation through his recitation since men are able to fulfill the obligation of others based on the principle of Kol Yisroel Arevim Zeh LaZeh (the Jewish people are guarantors for one another to fulfill the mitzvot). This second side is not simple though, because the Rosh ([[Brachot]] 3:13, last line) writes that women aren't included in Arevim, and so perhaps a man wouldn't be able to fulfill her obligation based on this principle. The Dagul Mirvava leaves his question unanswered. The Kitzur Shulchan Aruch 77:4 writes that it's preferable that women say the [[kiddish\|kiddush]] along with the one making [[Kiddish\|kiddush]] 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 only talking about mitzvot that women are exempt from. But here the women is obligated in the mitzvah of kiddush in general, so even a man who has davenned already and only has a rabbinic obligation, can fulfill the biblical obligation of a woman who has not davenned. See also Haga'ot Rebbe Akiva Eiger on Magen Avraham 271:2 who says the same thing. Aruch HaShulchan 271:6 and Chazon Ovadyah ([[Shabbat]] vol 2 pg 24) concur. </ref>
	#Technically a woman can fulfill the obligation of her husband and family though it isn't advised.<ref>Shulchan Aruch 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, Magen 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 not fulfill the obligation of men not in her family because it's not entirely appropriate. </ref>		##A minor can't make kiddush for an adult woman, since she is biblically obligated in the mitzvah, whereas the minor is only rabbinically obligated.<ref>Mishna Brurah 271:3</ref>
			##A person who is questionably still a minor (i.e. a 13-year-old son whose physical signs of maturity have not been verified) also should not make kiddush for an adult woman.<ref>Mishna Brurah 271:3 explains that even though there is a chazaka (lit: presumption) that a 13-year-old already has simanei gadlus (i.e. 2 pubic hairs), nonetheless we are only willing to rely upon this chazaka with respect to rabbinic laws, but not with respect to biblical laws. Here, since women are biblically obligated in kiddush, they should not rely upon this chazaka and cannot assume that the child is truly a halachic adult. </ref>
			#Technically a woman can fulfill the obligation of her husband and family, though it isn't advised.<ref>Shulchan Aruch 271:2 writes that since women are obligated in [[Kiddish\|Kiddush]] on a Deoraitah level, they can fulfill the obligation of a man. Even though the Maharshal and Bach argue with this, the Taz, Magen 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 not fulfill the obligation of men not in her family because it's not entirely appropriate. </ref>

	==Children==		==Children==

	#Once a child has reached the age of [[chinuch]], they are required to hear the kiddush on [[Shabbat]]. Therefore in the event that the child did not hear kiddush, an adult may repeat kiddush on his behalf, even though the adult had already fulfilled ~~this~~ own obligation.<ref>Children in Halacha pg. 39 </ref>		#Once a child has reached the age of [[chinuch]], they are required to hear the kiddush on [[Shabbat]]. Therefore in the event that the child did not hear kiddush, an adult may repeat kiddush on his behalf, even though the adult had already fulfilled his own obligation.<ref>Children in Halacha pg. 39 </ref>

	==Sitting or ~~standing~~ for Kiddush==		==Sitting or Standing for Kiddush==

	#Many have the practice to sit for ~~Kiddush, however~~, some have a Minhag to stand for [[Kiddish\|kiddush]].<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.]		#Many have the practice to sit for kiddush. However, some have a Minhag to stand for [[Kiddish\|kiddush]].<ref>*(1) Sources that one should sit: The Mishnah in Brachot 42a implies that in order to make a bracha on behalf of another, the two parties need to be kove'ah (established). Tosfos 42a s.v. Heseibu explains that even though in the times of the mishnah, keviyut (establishment / permanence) was achieved via reclining, for us this is achieved through sitting down. Tosfot Brachot 43a s.v. Ho'il writes that it is preferable that one should sit for havdala, since one must sit in order to fulfill the boreh pri hagafen bracha on behalf of another. However, the minhag in the times of Tosfot was clearly to stand, so he defends the minhag by suggesting that since everyone is focused on the person making the bracha in order to hear the havdalah, this can be viewed as keviyut with respect to both the havdalah and the boreh pri hagafen. Nonetheless, he concludes that it is preferable to sit. Additionally, the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say [[Kiddish\|kiddush]] 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\|kiddush]] 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]].		*(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\|kiddush]] BeMakom Seuda (making [[Kiddish\|kiddush]] in the place one will eat), and the reason of the Gra (citing Tosfot; see above) 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 listening should preferably sit (not just the one making kiddush), and that if they are moving about during [[Kiddish\|kiddush]] then they certainly don't fulfill their obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during [[Kiddish\|kiddush]] so that 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\|kiddush]].
	*(3) Practices: ~~Therefore,~~ Shulchan Aruch 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 Shulchan Aruch.</ref> ~~Nonetheless~~, one should stand for Vayichulu.<ref>Shulchan Aruch 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 Shulchan Aruch to stand for Vayichulu. See further Rabbi Lebowitz's article on [download.yutorah.org/2009/1109/735392.pdf yutorah.org].</ref>		*(3) Practices: Shulchan Aruch 271:10 rules that one should stand for Vayichulu, implying that one should sit for the rest of [[Kiddish\|kiddush]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish\|kiddush]] 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\|kiddush]], but that it's preferable to sit. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish\|kiddush]] but that preferably one should sit, and so if one doesn't have a custom one should follow the Shulchan Aruch.</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>		##Regardless, one should stand for Vayichulu.<ref>Shulchan Aruch 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 that Hashem created the world, 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 four words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because since one stood while it's said in shul, it can be said seated during [[Kiddish\|kiddush]]. Nonetheless, Mishna Brurah 268:19 writes that the minhag is like Shulchan Aruch to stand for Vayichulu. See further Rabbi Lebowitz's article on [download.yutorah.org/2009/1109/735392.pdf yutorah.org].</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, Nitei Gavriel ([[Yom Tov]] vol 2, 29:18</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 kiddush, because the reason of standing for the testimony of Vayichulu and then remaining standing for the [[Shabbat]] queen doesn't apply, as there is no Vayichulu nor 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\|kiddush]] on [[Shabbat]] is because once one is standing for Vayichulu one can continue standing for the rest of the [[Kiddish\|kiddush]]. However, since there's no Vayichulu on [[Yom Tov]], it follows that one should sit according to all opinions. </ref> but some have the practice to stand.<ref>Aruch HaShulchan 271:24, Nitei Gavriel ([[Yom Tov]] vol 2, 29:18)</ref>

	==What to use for Kiddush==		==What to use for Kiddush==

Gsilver2: /* Eating in the Place One Made Kiddush */

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Eating in the Place One Made Kiddush

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Gsilver2: /* Eating in the Place One Made Kiddush */

2024-07-16T23:48:04Z

Eating in the Place One Made Kiddush

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	==Eating in the Place One Made Kiddush==		==Eating in the Place One Made Kiddush==

	#In the place where one made [[Kiddish\|kiddush]] one should make sure to have a meal ~~there~~. This principle is ~~called~~ by chazal ''Kiddush Bimakom Seuda''.<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" (Yishayahu 58:13) ~~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. Shulchan Aruch O.C. 273:4 and Kitzur Shulchan Aruch 77:14 codify this as the halacha.</ref> This applies both for the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:14</ref>		#In the place where one made [[Kiddish\|kiddush]], one should make sure to have a meal. This principle is referred to by chazal as ''Kiddush Bimakom Seuda''.<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" (Yishayahu 58:13). Chazal explain that "Kriyah" is a reference to Kiddush, and "Oneg" is a reference to eating the meal. Hence, the pasuk means: in the place of Oneg (i.e. meal) one should have Kriyah (i.e. kiddush). Shulchan Aruch O.C. 273:1 and Kitzur Shulchan Aruch 77:14 codify this as the halacha.</ref>
	#One should begin to eat something immediately after [[Kiddish\|kiddush]]. After the fact, as long as one had intent to eat immediately one doesn't need to make [[Kiddish\|kiddush]] 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>		##This applies both for the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:14; Shulchan Aruch 289:1</ref>
	##Even though Kiddush should be recited immediately prior to the meal, if there is a halachic need related to the meal to delay it, it is permitted to delay for that reason. For example, the Kiddush at the seder on Pesach is made much in advance of the meal but it is acceptable since the Maggid is a necessary prerequisite to the meal.<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 (Kol Sinai Tevet 5724 p. 15)] writes that Maggid doesn't make the Kiddush before the meal not adjacent to the meal because the Maggid is necessary for the meal as we need to speak about the Matzah (''Lechem Shonim Alav Devarim Harbeh''). Halichot Shlomo of Rav Shlomo Zalman Auerbach (Moadim v. 2 p. 248 9:14) agrees and explains that the Maggid is intrinsically part of the meal and such was the establishment of chazal. See Rav Chaim Palagi Haggadah regarding how Maggid is an extension of Kiddush (like the Rif cited by Avudraham why there's no bracha on Maggid since Kiddush already fulfills the mitzvah of Maggid).</ref>		#One should begin to eat something immediately after [[Kiddish\|kiddush]].
			##After the fact, as long as one had intent to eat immediately, one doesn't need to make [[Kiddish\|kiddush]] again, even if one made a long interruption and had a Hesech HaDaat (interruption of thought).
			##However, if one did not 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>
			###Even though Kiddush should be recited immediately prior to the meal, if there is a halachic need related to the meal to delay it, it is permitted to delay for that reason. For example, the Kiddush at the seder on Pesach is made much in advance of the meal but it is acceptable since the Maggid is a necessary prerequisite to the meal.<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 (Kol Sinai Tevet 5724 p. 15)] writes that Maggid doesn't make the Kiddush before the meal not adjacent to the meal because the Maggid is necessary for the meal as we need to speak about the Matzah (''Lechem Shonim Alav Devarim Harbeh''). Halichot Shlomo of Rav Shlomo Zalman Auerbach (Moadim v. 2 p. 248 9:14) agrees and explains that the Maggid is intrinsically part of the meal and such was the establishment of chazal. See Rav Chaim Palagi Haggadah regarding how Maggid is an extension of Kiddush (like the Rif cited by Avudraham why there's no bracha on Maggid since Kiddush already fulfills the mitzvah of Maggid).</ref>
	#In order to have [[Kiddish\|kiddush]] in the place where one eats and that the [[Kiddish\|kiddush]] is considered a proper [[Kiddish\|kiddush]], one must eat at least a [[kezayit]] of [[mezonot]], bread, or a [[reviyit]] of wine.<ref>Shulchan Aruch O.C. 273:5 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. Magen Avraham 273:10 and Mishna Brurah 273:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 273:25 comments that certainly [[mezonot]] fulfills the obligation as it's more significant than wine. Rabbi Akiva Eiger (on MA 273:11) points out that Magen Avraham 188:9 quotes Rabbenu Yonah Brachot 36b s.v. birkat who disagrees with the logic of the Bet Yosef 273:5 in explaining the geonim. Mishna Brurah 273:25 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 Magen Avraham 273:11 and the Shaarei Teshuva 289:1 whether one can fulfill one's fulfill with [[mezonot]] that's not Pat HaBah Bekisnin. The Mishna Brurah 273:25 holds like the Magen 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> Even though theoretically this applies also at night, one should be strict at night not to rely on this and to make sure to have a egg's volume of bread (once one has done this, he may finish his meal in a different location).<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=13 (Kol Sinai Tevet 5724 p. 13)] writes that since some disagree with the geonim we shouldn't rely on them at night when Kiddush is biblical. Mishna Brurah (Shaar Hatziyun 273:29) questions whether or not we should rely on the geonim for the kiddush at night and leaves it unresolved.</ref>		#In order to have [[Kiddish\|kiddush]] in the place where one eats and that the [[Kiddish\|kiddush]] is considered a proper [[Kiddish\|kiddush]], one must eat at least a [[kezayit]] of [[mezonot]], bread, or a [[reviyit]] of wine.<ref>Shulchan Aruch O.C. 273:5 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. Magen Avraham 273:10 and Mishna Brurah 273:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 273:25 comments that certainly [[mezonot]] fulfills the obligation as it's more significant than wine. Rabbi Akiva Eiger (on MA 273:11) points out that Magen Avraham 188:9 quotes Rabbenu Yonah Brachot 36b s.v. birkat who disagrees with the logic of the Bet Yosef 273:5 in explaining the geonim. Mishna Brurah 273:25 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 Magen Avraham 273:11 and the Shaarei Teshuva 289:1 whether one can fulfill one's fulfill with [[mezonot]] that's not Pat HaBah Bekisnin. The Mishna Brurah 273:25 holds like the Magen 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> Even though theoretically this applies also at night, one should be strict at night not to rely on this and to make sure to have a egg's volume of bread (once one has done this, he may finish his meal in a different location).<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=13 (Kol Sinai Tevet 5724 p. 13)] writes that since some disagree with the geonim we shouldn't rely on them at night when Kiddush is biblical. Mishna Brurah (Shaar Hatziyun 273:29) questions whether or not we should rely on the geonim for the kiddush at night and leaves it unresolved.</ref>
	#If someone is reciting kiddush in one room and someone else is hearing the kiddush in another room if the person listening to the kiddush is going to eat his meal in the room where he is that is considered kiddush in the place of the meal. The reason is that the one fulfilling his obligation of kiddush needs to be in the room where he is going to eat his meal and not where the person making kiddush is.<ref>Maharam Chalavah Pesachim 101a explains that they used to make kiddush in shul and people in a nearby room would hear the kiddush and fulfill their obligation and eat there. It is considered kiddush in the place where they're going to eat since they're fulfilling their obligation and they're the ones eating. The location of the making kiddush doesn't impact that. Tosfot Pesachim 101a s.v. dochlu implies otherwise. Nonetheless, the Bet Yosef 273:6 cites the Rabbenu Yerucham, Smag, and Hagahot Maimoniyot who agreed with Maharam Chalavah. Shulchan Aruch OC 273:6 holds like Maharam Chalavah. Rabbi Akiva Eiger 273:2 explains that those listening to the kiddush are like making kiddush themselves.</ref>		#If someone is reciting kiddush in one room and someone else is hearing the kiddush in another room if the person listening to the kiddush is going to eat his meal in the room where he is that is considered kiddush in the place of the meal. The reason is that the one fulfilling his obligation of kiddush needs to be in the room where he is going to eat his meal and not where the person making kiddush is.<ref>Maharam Chalavah Pesachim 101a explains that they used to make kiddush in shul and people in a nearby room would hear the kiddush and fulfill their obligation and eat there. It is considered kiddush in the place where they're going to eat since they're fulfilling their obligation and they're the ones eating. The location of the making kiddush doesn't impact that. Tosfot Pesachim 101a s.v. dochlu implies otherwise. Nonetheless, the Bet Yosef 273:6 cites the Rabbenu Yerucham, Smag, and Hagahot Maimoniyot who agreed with Maharam Chalavah. Shulchan Aruch OC 273:6 holds like Maharam Chalavah. Rabbi Akiva Eiger 273:2 explains that those listening to the kiddush are like making kiddush themselves.</ref>

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	#Many have the practice to sit for kiddush. However, some have a Minhag to stand for [[Kiddish\|kiddush]].<ref>*(1) Sources that one should sit: The Mishnah in Brachot 42a implies that in order to make a bracha on behalf of another, the two parties need to be kove'ah (established). Tosfos 42a s.v. Heseibu explains that even though in the times of the mishnah, keviyut (establishment / permanence) was achieved via reclining, for us this is achieved through sitting down. Tosfot Brachot 43a s.v. Ho'il writes that it is preferable that one should sit for havdala, since one must sit in order to fulfill the boreh pri hagafen bracha on behalf of another. However, the minhag in the times of Tosfot was clearly to stand, so he defends the minhag by suggesting that since everyone is focused on the person making the bracha in order to hear the havdalah, this can be viewed as keviyut with respect to both the havdalah and the boreh pri hagafen. Nonetheless, he concludes that it is preferable to sit. Additionally, the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say [[Kiddish\|kiddush]] 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\|kiddush]] sitting.		#Many have the practice to sit for kiddush. However, some have a Minhag to stand for [[Kiddish\|kiddush]].<ref>*(1) Sources that one should sit: The Mishnah in Brachot 42a implies that in order to make a bracha on behalf of another, the two parties need to be kove'ah (established). Tosfos 42a s.v. Heseibu explains that even though in the times of the mishnah, keviyut (establishment / permanence) was achieved via reclining, for us this is achieved through sitting down. Tosfot Brachot 43a s.v. Ho'il writes that it is preferable that one should sit for havdala, since one must sit in order to fulfill the boreh pri hagafen bracha on behalf of another. However, the minhag in the times of Tosfot was clearly to stand, so he defends the minhag by suggesting that since everyone is focused on the person making the bracha in order to hear the havdalah, this can be viewed as keviyut with respect to both the havdalah and the boreh pri hagafen. Nonetheless, he concludes that it is preferable to sit. Additionally, the Rambam (Hilchot Succah 6:12) writes that one the first night of [[Sukkot]] one should say [[Kiddish\|kiddush]] 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\|kiddush]] 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\|kiddush]] BeMakom Seuda (making [[Kiddish\|kiddush]] in the place one will eat), and the reason of the Gra (citing Tosfot; see above) 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 listening should preferably sit (not just the one making kiddush), and that if they are moving about during [[Kiddish\|kiddush]] then they certainly don't fulfill their obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during [[Kiddish\|kiddush]] so that 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\|kiddush]].		*(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\|kiddush]] BeMakom Seuda (making [[Kiddish\|kiddush]] in the place one will eat), and the reason of the Gra (citing Tosfot; see above) 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 listening should preferably sit (not just the one making kiddush), and that if they are moving about during [[Kiddish\|kiddush]] then they certainly don't fulfill their obligation. Chaye Adam ([[Shabbat]] 6:13) writes that it's preferable to sit during [[Kiddish\|kiddush]] so that 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\|kiddush]].
	*(3) Practices: Shulchan Aruch 271:10 rules that one should stand for Vayichulu, implying that one should sit for the rest of [[Kiddish\|kiddush]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish\|kiddush]] 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\|kiddush]], but that it's preferable to sit. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish\|kiddush]] but that preferably one should sit, and so if one doesn't have a custom one should follow the Shulchan Aruch.</ref>		*(3) Practices: Shulchan Aruch 271:10 rules that one should stand for Vayichulu, implying that one should sit for the rest of [[Kiddish\|kiddush]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish\|kiddush]] 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\|kiddush]], but that it's preferable to sit. Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish\|kiddush]] but that preferably one should sit, and so if one doesn't have a custom one should follow the Shulchan Aruch. The Aruch Hashulchan (271:24) says a fascinating idea, that really since it isn't clear in the gemara or poskim what the proper practice is, there is in fact no k'peidah (meaning that one can follow any one of the various practices). His language is: "אם צריכים לעשות קידוש מעומד או מיושב - אינו מבואר להדיא לא בגמרא ולא בפוסקים, ומשמע דאין קפידא". </ref>
	##Regardless, one should stand for Vayichulu.<ref>Shulchan Aruch 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 that Hashem created the world, 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 four words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because since one stood while it's said in shul, it can be said seated during [[Kiddish\|kiddush]]. Nonetheless, Mishna Brurah 268:19 writes that the minhag is like Shulchan Aruch to stand for Vayichulu. See further Rabbi Lebowitz's article on [download.yutorah.org/2009/1109/735392.pdf yutorah.org].</ref>		##Regardless, one should stand for Vayichulu.<ref>Shulchan Aruch 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 that Hashem created the world, 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 four words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because since one stood while it's said in shul, it can be said seated during [[Kiddish\|kiddush]]. Nonetheless, Mishna Brurah 268:19 writes that the minhag is like Shulchan Aruch 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 kiddush, because the reason of standing for the testimony of Vayichulu and then remaining standing for the [[Shabbat]] queen doesn't apply, as there is no Vayichulu nor a [[Shabbat]] queen to greet. </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 kiddush, because the reason of standing for the testimony of Vayichulu and then remaining standing for the [[Shabbat]] queen doesn't apply, as there is no Vayichulu nor a [[Shabbat]] queen to greet. </ref>

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	#If wine tastes like wine and smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar and smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3 </ref>		#If wine tastes like wine and smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar and smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3 </ref>

	===If There's No Wine / Grape Juice===		===If There's No Wine or Grape Juice===

	#Friday night		#Friday night
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	The Shulchan Aruch 272:9 cites the position of the Rosh and makes no mention of Rabbenu Tam (that bread is invalid for kiddush). Thus, if one has no wine or grape juice for Friday night kiddush, they should make it on bread. The Biur Halacha (s.v. v'im yayin) discusses whether one may rely upon the position of the Rambam that if one simply likes bread better or is more in the mood for it, then one may make kiddush on bread and not wine. He concludes that if one actively dislikes the wine that is available to him, then one may indeed make kiddush on bread lechatchila Friday night. </ref>		The Shulchan Aruch 272:9 cites the position of the Rosh and makes no mention of Rabbenu Tam (that bread is invalid for kiddush). Thus, if one has no wine or grape juice for Friday night kiddush, they should make it on bread. The Biur Halacha (s.v. v'im yayin) discusses whether one may rely upon the position of the Rambam that if one simply likes bread better or is more in the mood for it, then one may make kiddush on bread and not wine. He concludes that if one actively dislikes the wine that is available to him, then one may indeed make kiddush on bread lechatchila Friday night. </ref>
	###One should keep one's hands on the bread throughout the kiddush.<ref>Magen Avraham 272:7 and Mishna Brurah 272:28 comment that one should put one's 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>		###One should keep one's hands on the bread throughout the kiddush.<ref>Magen Avraham 272:7 and Mishna Brurah 272:28 comment that one should put one's 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>
	###Friday night, one ~~should not~~ make kiddush on anything other than wine / grape juice / bread.<ref>Mishna Brurah 272:27</ref>		###Friday night, one shouldn't make kiddush on anything other than wine, grape juice, or bread.<ref>Mishna Brurah 272:27</ref>
	#Shabbat day		#Shabbat day
	##If there's no wine available ~~for [[Shabbat]] lunch~~, one should use [[chamar medina]] for kiddush.<ref>The Gemara Pesachim 107a presents the opinion of Ravina that it is permissible to use [[chamar medina]] for [[havdalah]], as well as Rav Chisda's opinion that [[chamar medina]] may not be used for kiddush and havdalah. The Rosh Pesachim 10:17 argues that since we follow Ravina for havdalah, we also would allow chamar medina for kiddush. The Rambam Shabbat 29:17, however, holds that for havdalah one could use chamar medina but for kiddush one may not. Shulchan Aruch O.C. 272:9 cites the dispute between the Rosh Pesachim and Rambam and sides with the Rosh. Rama also accepts the ruling of the Rosh. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like Rosh. </ref>		##If there's no wine available, one should use [[chamar medina]] (lit: wine of that locale) for kiddush.<ref>The Gemara Pesachim 107a presents the opinion of Ravina that it is permissible to use [[chamar medina]] for [[havdalah]], as well as Rav Chisda's opinion that [[chamar medina]] may not be used for kiddush and havdalah. The Rosh Pesachim 10:17 argues that since we follow Ravina for havdalah, we also would allow chamar medina for kiddush. The Rambam Shabbat 29:17, however, holds that for havdalah one could use chamar medina but for kiddush one may not. Shulchan Aruch O.C. 272:9 cites the dispute between the Rosh Pesachim and Rambam and sides with the Rosh. Rama also accepts the ruling of the Rosh. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like Rosh. </ref>
			###For a discussion of what constitutes chamar medina, see the [[chamar medina]] page.
	##If one doesn't even have [[chamar medina]]<ref>As for the definition of chamar medina, Mishna Brurah 272:24 says that even beer is only permitted in a place where it is a common drink. Mishna Brurah 272:25 prohibits the use of milk or oil, and Mishna Brurah 272:30 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\|kiddush]].</ref>, one should just say hamotzi and eat the bread.<ref>Shulchan Aruch O.C. 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish\|kiddush]] during the day (but rather using chamar medina) is explained by Mishna Brurah 272:3 (citing the Rosh pesachim 10:17), that if one were to recite the daytime [[kiddish\|kiddush]] 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 actually saying [[kiddish\|kiddush]], we say a bracha that wouldn't normally be recited, even if that is a [[shehakol]]. </ref>		##If one doesn't even have [[chamar medina]]<ref>As for the definition of chamar medina, Mishna Brurah 272:24 says that even beer is only permitted in a place where it is a common drink. Mishna Brurah 272:25 prohibits the use of milk or oil, and Mishna Brurah 272:30 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\|kiddush]].</ref>, one should just say hamotzi and eat the bread.<ref>Shulchan Aruch O.C. 289:2, Mishna Brurah 289:10. The logic behind not using bread for [[kiddish\|kiddush]] during the day (but rather using chamar medina) is explained by Mishna Brurah 272:3 (citing the Rosh pesachim 10:17), that if one were to recite the daytime [[kiddish\|kiddush]] 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 actually saying [[kiddish\|kiddush]], we say a bracha that wouldn't normally be recited, even if that is a [[shehakol]]. </ref>
	##If he doesn't even have bread, one may eat without [[Kiddish\|kiddush]].<ref>Shulchan Aruch O.C. 289:2. Mishna Brurah 289:10 explains that even though there is a rabbinic prohibition to eat before making kiddush that applies to both the Friday night and shabbat day kiddush, we do not require one to fast if there is nothing available with which to make kiddush, since this would be mevatel the mitvah of oneg shabbat (lit: enjoying shabbat). </ref>		##If he doesn't even have bread, one may eat without [[Kiddish\|kiddush]].<ref>Shulchan Aruch O.C. 289:2. Mishna Brurah 289:10 explains that even though there is a rabbinic prohibition to eat before making kiddush that applies to both the Friday night and shabbat day kiddush, we do not require one to fast if there is nothing available with which to make kiddush, since this would be mevatel the mitvah of oneg shabbat (lit: enjoying shabbat). </ref>
	#[[chamar medina~~\|Chamar Medina]]~~		##If wine is expensive or one likes chamar medina better:
	##Ashkenazim		###Ashkenazim
	###One may recite kiddush shabbat day on [[chamar medina]] if one likes that better.<ref>Magen Avraham 272:9</ref>		####One may recite kiddush shabbat day on [[chamar medina]] if one likes that better.<ref>Magen Avraham 272:9</ref>
	###If wine is expensive, one may use chamar medina for the daytime [[Kiddish\|kiddush]].<ref>Mishna Brurah 272:29 </ref>		####If wine is expensive, one may use chamar medina for the daytime [[Kiddish\|kiddush]].<ref>Mishna Brurah 272:29 </ref>
	####However, one who uses wine is fulfilling a preferred mitzvah.<ref>Mishna Brurah 272:29</ref>		#####However, one who uses wine is fulfilling a preferred mitzvah.<ref>Mishna Brurah 272:29</ref>
	##Sephardim		###Sephardim
	###One should only use [[chamar medina]] for [[Shabbat]] lunch if wine isn't available in the city and also this [[chamar medina]] is a popular drink in that city.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 124 </ref>		####One should only use [[chamar medina]] for [[Shabbat]] lunch if wine isn't available in the city and also this [[chamar medina]] is a popular drink in that city.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 124 </ref>
	###If wine is expensive but available, then one should still use wine.<ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) ~~</ref>~~		####If wine is expensive but available, then one should still use wine.<ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </ref>
	~~##One may not use soda for [[Kiddish\|kiddush]] 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>

	==Beracha Acharona for Kiddush==		==Beracha Acharona for Kiddush==

	#One should not say a bracha acharona after kiddush (made in the context of the meal), even though a reviit of wine was consumed, because saying birkat hamazon at the end of the seuda covers kiddush.		#One should not say a bracha acharona after kiddush (made in the context of the meal), even though a reviit of wine was consumed, because saying birkat hamazon at the end of the seuda covers kiddush.<ref>Shulchan Aruch 272:10. Mishna Brurah 272:37 explains that the cup of kiddush is considered to be included in food that is בא מחמת הסעודה (i.e. part of the meal), and therefore covered by bentching. </ref>

	==Mistakes in Kiddush of Yom Tov==		==Mistakes in Kiddush of Yom Tov==

	#~~In Kiddush of Yom Tov if~~ someone said Mikadesh Yisrael and didn’t add Ve’hazmanim he didn’t fulfill his obligation.<ref>The Gemara Pesachim 117b has a dispute between the elders of Pumpedita and Rava in tefillah whether you should say Mikadesh Yisrael or Mikadesh Yisrael Vehazmanim on Yom Tov. In Kiddush everyone agrees that you should recite Mikadesh Yisrael Vehazmanim. Magen Avraham 487:1 writes that if in Kiddush someone only say Mikadesh Yisrael he didn’t fulfill his obligation. Kaf Hachaim 487:17 and Zichron Yonah Avodat Halevim 30:1 agree.</ref>		#If someone said Mikadesh Yisrael and didn’t add Ve’hazmanim, he didn’t fulfill his obligation.<ref>The Gemara Pesachim 117b has a dispute between the elders of Pumpedita and Rava in tefillah whether you should say Mikadesh Yisrael or Mikadesh Yisrael Vehazmanim on Yom Tov. In Kiddush everyone agrees that you should recite Mikadesh Yisrael Vehazmanim. Magen Avraham 487:1 writes that if in Kiddush someone only say Mikadesh Yisrael he didn’t fulfill his obligation. Kaf Hachaim 487:17 and Zichron Yonah Avodat Halevim 30:1 agree.</ref>
	#~~In Kiddush of Yom Tov if~~ someone said Mikadesh Hashabbat instead of Mikadesh Yisrael Ve’hazmanim he didn’t fulfill his obligation unless he fixed it within toch kdei dibbur.<ref>Regarding Tefillah, Shulchan Aruch 487:1 and Mishna Brurah 487:5 hold that the Shabbat conclusion doesn’t fulfill the obligation of the Yom Tov one. Mishna Brurah holds that it can be fixed within a toch kdei dibbur. Magen Avraham 487:2 implies that the same is true of kiddush. Zichron Yonah 30:2 writes so explicitly.</ref>		#If someone said Mikadesh Hashabbat instead of Mikadesh Yisrael Ve’hazmanim, he didn’t fulfill his obligation, unless he fixed it within toch kdei dibbur.<ref>Regarding Tefillah, Shulchan Aruch 487:1 and Mishna Brurah 487:5 hold that the Shabbat conclusion doesn’t fulfill the obligation of the Yom Tov one. Mishna Brurah holds that it can be fixed within a toch kdei dibbur. Magen Avraham 487:2 implies that the same is true of kiddush. Zichron Yonah 30:2 writes so explicitly.</ref>
	#If someone said the Yom Tov ~~Kiddush~~ for the main text of the bracha which mentions Yom Tov in the middle ~~and~~ then concluded with Mikadesh Hashabbat one doesn’t fulfill his obligation.<ref>Regarding Tefillah, the Magen Avraham 487:2 writes that mentioning Yom Tov in the middle is sufficient even with a wrong conclusion but he seems to retract that opinion. Mishna Brurah 487:4 concludes that one doesn’t fulfill one’s obligation. Zichron Yonah 30:2 applies this to Kiddush.</ref>		#If someone said the Yom Tov kiddush for the main text of the bracha (which mentions Yom Tov in the middle), but then concluded with Mikadesh Hashabbat, one doesn’t fulfill his obligation.<ref>Regarding Tefillah, the Magen Avraham 487:2 writes that mentioning Yom Tov in the middle is sufficient even with a wrong conclusion but he seems to retract that opinion. Mishna Brurah 487:4 concludes that one doesn’t fulfill one’s obligation. Zichron Yonah 30:2 applies this to Kiddush.</ref>
	#If ~~you~~ forgot to say Shehechiyanu ~~you~~ can say it afterwards anytime during the Yom Tov, for Pesach and Sukkot until the end of the 7 days.<ref>Eruvin 40b, Mishna Brurah 473:1, Zichron Yonah 30:4</ref>		#If one forgot to say Shehechiyanu, one can say it afterwards anytime during the Yom Tov, for Pesach and Sukkot until the end of the 7 days.<ref>Eruvin 40b, Mishna Brurah 473:1, Zichron Yonah 30:4</ref>
	#In Kiddush of Yom Tov that fell out on Shabbat includes both Shabbat and Yom Tov. If one only said the kiddush of Shabbat or Yom Tov one doesn’t fulfill one’s obligation.<ref>Shulchan Aruch 487:1 writes that if one said Shabbat kiddush on Yom Tov one doesn’t fulfill one’s obligation. Zichron Yonah 30:6 writes that if on Shabbat Yom Tov one said either the Shabbat or Yom Tov kiddush separately and not both one didn’t fulfill one’s obligation. Rivevot Efraim 4:117 agrees.</ref>		#Kiddush of Yom Tov that fell out on Shabbat includes both Shabbat and Yom Tov. If one only said the kiddush of Shabbat or Yom Tov one doesn’t fulfill one’s obligation.<ref>Shulchan Aruch 487:1 writes that if one said Shabbat kiddush on Yom Tov one doesn’t fulfill one’s obligation. Zichron Yonah 30:6 writes that if on Shabbat Yom Tov one said either the Shabbat or Yom Tov kiddush separately and not both one didn’t fulfill one’s obligation. Rivevot Efraim 4:117 agrees.</ref>
	#If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Shabbat according to many poskim one fulfilled one’s obligation. If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Yom Tov according to many Ashkenazic poskim one didn’t fulfill one’s obligation but according to Sephardim one did fulfill one’s obligation.<ref>Regarding Tefillah there is a dispute between the Knesset Hagedola who holds that concluding with one of the two conclusions is sufficient and the Pri Chadash who disagrees. Biur Halacha 487:1 makes a compromise and says that if he mentioned Shabbat that is sufficient but if he only mentioned Yom Tov that is insufficient. Kaf Hachaim 487:20 holds that in all cases out of doubt he shouldn’t repeat the bracha. Zichron Yonah 30:7 applies this discussion to Kiddush.</ref>		#If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Shabbat, according to many poskim one fulfilled one’s obligation. If one said the middle of the kiddush correctly and in the conclusion he made a mistake and only mentioned Yom Tov according to many Ashkenazic poskim one didn’t fulfill one’s obligation but according to Sephardim one did fulfill one’s obligation.<ref>Regarding Tefillah there is a dispute between the Knesset Hagedola who holds that concluding with one of the two conclusions is sufficient and the Pri Chadash who disagrees. Biur Halacha 487:1 makes a compromise and says that if he mentioned Shabbat that is sufficient but if he only mentioned Yom Tov that is insufficient. Kaf Hachaim 487:20 holds that in all cases out of doubt he shouldn’t repeat the bracha. Zichron Yonah 30:7 applies this discussion to Kiddush.</ref>
	#If one mentioned Yom Tov in ~~Kiddush~~ but not the specific ~~one~~ there’s a dispute if one fulfilled one’s obligation.<ref>Leket Shichacha Vtaut p. 397 writes that the Bet Yehuda 4 holds that one fulfills one's obligation if one mentioned Yom Tov but just didn't mention which Yom Tov it was, but the Mishna Brurah 427:11 holds that one doesn't fulfill one's obligation. Shemirat Shabbat Khilchata v. 2 p. 110 holds like the Mishna Brurah.</ref>		#If one mentioned Yom Tov in kiddush but not the specific holiday, there’s a dispute if one fulfilled one’s obligation.<ref>Leket Shichacha Vtaut p. 397 writes that the Bet Yehuda 4 holds that one fulfills one's obligation if one mentioned Yom Tov but just didn't mention which Yom Tov it was, but the Mishna Brurah 427:11 holds that one doesn't fulfill one's obligation. Shemirat Shabbat Khilchata v. 2 p. 110 holds like the Mishna Brurah.</ref>

	==Questions and Answers==		==Questions and Answers==