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Kiddush: Difference between revisions
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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 | ===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 | ###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 | ##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> | ||
# | ##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) | ####If wine is expensive but available, then one should still use wine.<ref>Yalkut Yosef ([[Shabbat]], vol 1, pg 289) </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== | ||
# | #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 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 | #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 | #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> | ||
# | #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 | #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== | ||
