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Kiddush: Difference between revisions
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*The Tiferet Shmuel on Rosh Pesachim 10:15:10 seems to have another understanding of the Rosh in which he assumes that those who are listening to the kiddush and have their own cups don't need their cups to be valid for kiddush and may be drunk from beforehand (like the Raah). However, the Divrei Chamudot Pesachim 10:15:36 understood the Rosh as above.</ref> Some disagree.<ref>The Raah cited by Bet Yosef 182:4 writes that those listening don't have to have valid cups for kiddush. The Shulchan Aruch O.C. 182:4 cites that opinion as a minority view.</ref> | *The Tiferet Shmuel on Rosh Pesachim 10:15:10 seems to have another understanding of the Rosh in which he assumes that those who are listening to the kiddush and have their own cups don't need their cups to be valid for kiddush and may be drunk from beforehand (like the Raah). However, the Divrei Chamudot Pesachim 10:15:36 understood the Rosh as above.</ref> Some disagree.<ref>The Raah cited by Bet Yosef 182:4 writes that those listening don't have to have valid cups for kiddush. The Shulchan Aruch O.C. 182:4 cites that opinion as a minority view.</ref> | ||
===Everyone Drinking from the Same Cup=== | ===Everyone Drinking from the Same Cup=== | ||
# If the one who made kiddush drank and then gave it to everyone else at the table their drinking is considered like drinking from the | # If the one who made kiddush drank and then gave it to everyone else at the table their drinking is considered like drinking from the ''kos shel bracha'' (Heb. כוס של ברכה; lit. cup of blessing) since it is all one series of drinking and it isn't considered as though the cup is invalidated (Heb. פגום; trans. ''pagum'').<ref>Mishna Brurah 182:24</ref> | ||
===Requirements for Hearing Kiddush=== | ===Requirements for Hearing Kiddush=== | ||
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*However, Sh"t Tzitz Eliezer 12:23 differentiates between a cup that would be used for hot liquids and could be reused and one that's ruined after it's first use. Even if one personally doesn't reuse it, it is still considered a kli. This is true for kiddush, [[havdala]], and [[netilat yadayim]]. Sh"t Beer Moshe 5:55 on the other hand, only allows cup that are commonly reused and therefore only permits plastic cups and not paper cups, or small shot glasses because those are rarely reused. | *However, Sh"t Tzitz Eliezer 12:23 differentiates between a cup that would be used for hot liquids and could be reused and one that's ruined after it's first use. Even if one personally doesn't reuse it, it is still considered a kli. This is true for kiddush, [[havdala]], and [[netilat yadayim]]. Sh"t Beer Moshe 5:55 on the other hand, only allows cup that are commonly reused and therefore only permits plastic cups and not paper cups, or small shot glasses because those are rarely reused. | ||
*Sh"t Az Nidabru 6:49 is the most lenient allowing any disposal cup, however, it's still preferable to use a better cup as a hidur mitzvah. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2 p. 56) concur with the lenient opinion. See further: [http://www.yutorah.org/lectures/lecture.cfm/727120/Rabbi_Aryeh_Lebowitz/kiddush_with_disposable_cups Rabbi Aryeh Lebowitz on yutorah.org]. Although many poskim, say that using two plastic cups doesn't help at all, see [http://www.yeshiva.org.il/ask/?id=62394 Rav Dov Lior] for the explanation of that practice, though he writes that he doesn't necessarily think that it helps the issue.</ref> After the fact one fulfilled one's obligation even if one holds one shouldn't use a disposable cup.<ref>Mishna Brurah 183:10 writes that the entire concept of having a cup for kiddush that is complete is important initially but after the fact isn't critical and one fulfills one's obligation. Therefore, [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 min 25-30)] explained that Rav Moshe who invalidated a disposable cup for kiddush because it is like it is already broken would agree that after the fact one fulfilled one's obligation. | *Sh"t Az Nidabru 6:49 is the most lenient allowing any disposal cup, however, it's still preferable to use a better cup as a hidur mitzvah. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2 p. 56) concur with the lenient opinion. See further: [http://www.yutorah.org/lectures/lecture.cfm/727120/Rabbi_Aryeh_Lebowitz/kiddush_with_disposable_cups Rabbi Aryeh Lebowitz on yutorah.org]. Although many poskim, say that using two plastic cups doesn't help at all, see [http://www.yeshiva.org.il/ask/?id=62394 Rav Dov Lior] for the explanation of that practice, though he writes that he doesn't necessarily think that it helps the issue.</ref> After the fact, one fulfilled one's obligation even if one holds one shouldn't use a disposable cup.<ref>Mishna Brurah 183:10 writes that the entire concept of having a cup for kiddush that is complete is important initially but after the fact isn't critical and one fulfills one's obligation. Therefore, [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 min 25-30)] explained that Rav Moshe who invalidated a disposable cup for kiddush because it is like it is already broken would agree that after the fact one fulfilled one's obligation. | ||
*Rashba 51a s.v. ha writes that if a person doesn’t have one of the four major rules of a kos shel bracha a person doesn’t fulfill their obligation, the others are enhancements initially. Meiri 51a s.v. asara quote some who said that they are all only critical initially. Mishna Brurah 183:10 implies that we follow the Meiri. Maaseh Rav n. 86 follows the Rashba that it would prevent fulfilling one's obligation.</ref> | *Rashba 51a s.v. ha writes that if a person doesn’t have one of the four major rules of a kos shel bracha a person doesn’t fulfill their obligation, the others are enhancements initially. Meiri 51a s.v. asara quote some who said that they are all only critical initially. Mishna Brurah 183:10 implies that we follow the Meiri. Maaseh Rav n. 86 follows the Rashba that it would prevent fulfilling one's obligation.</ref> | ||
