Kiddush: Difference between revisions

#Some authorities hold that the biblical obligation is discharged with the [[prayer]] in Shul and that the [[Kiddish|kiddush]] at home is entirely Derabbanan.<ref>Magen Avraham 271:1 writes that since the Rambam and Tosfot hold that the deoraita part of [[Kiddish|Kiddush]] is that it is stated orally, one should be able to fulfill this obligation with one's [[Maariv]] [[prayer]] in Shul. This is quoted as halacha by the Be'er Hetiev 271:2. However, there is a great discussion in the achronim and many argue on the Magen Avraham. Mishna Brurah 271:2 (based on the Tosfet [[Shabbat]] 271:3) argues that since one doesn't have intention to fulfill the obligation of Zachor, the [[prayer]] in shul doesn't fulfill the obligation of [[Kiddish|Kiddush]]. Chatom Sofer (OC 1:17 and 1:21) emphasizes that since a person intends to fulfill the mitzvah properly according to the halacha, it is like one had intent not to fulfill one's biblical mitzvah in davening. The Mishnah Berurah (Biur Halacha s.v. miyad) is also bothered with the Magen Avraham given that there is a requirement to mention yetziyat mitzrayim at kiddush, and one does not do that during shemoneh esreh.  

##If it is not possible to find a child to drink the wine, an adult should drink it, but should make sure to drink a [[Reviyit]] or more, say a [[Bracha Achrona]], and have intent to fulfill the mitzvah of [[kiddish|kiddush]]. Then he can still recite kiddush at home for his family members.<ref>Mishnah Berurah 269:1</ref>

#However, many have the minhag to say Pesukim before saying the Bracha.<ref>While this is a common practice, there were some poskim who felt that adding pesukim was improper, because it confuses people as to what is truly the "kiddush" and what is just a nice add-on. The essense of kiddush on shabbat day is just borei pri hagafen, and they felt that it was important to highlight that. See Dirshu Mishnah Berurah (siman 289 ft. 4) that cites this position from the Chazon Ish and Rav Chaim of Brisk.</ref>

##Once one davens shacharit, they are obligated in kiddush, and the prohibition kicks in.<ref>Mishnah Berurah 286:7 citing the Magen Avraham and the Bach. Before one davens shacharit, while the prohibition of eating before kiddush has not yet begun, there is a separate prohibition in effect of eating before davening. However, with respect to this latter prohibition, it is permitted to drink water. See Tur siman 289 who cites the practice of his father, the Rosh, who would drink water before davening on shabbat morning. He explains that this is allowed since drinking water before davening is not asur, and the obligation of kiddush does not begin until after shacharit.</ref>

##If they don't have wine or another drink (חמרא מדינא) upon which to make kiddush, they still may eat fruit or mezonos foods.<ref>Shemirat Shabbat Kehilchata 52:15. Mishnah Berurah 286:9 in the name of the Eliyah Rabah.</ref>  

#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 Mishnah 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>

#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 Mishnah 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>