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Kiddush: Difference between revisions
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→What to Use for Kiddush
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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 | ###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 | ===If There's No Wine / Grape Juice=== | ||
#If one doesn't have wine | #Friday night | ||
# | ##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) | #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== | ||
