Kiddush: Difference between revisions

#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]].

##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>