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Kaddesh: Difference between revisions
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==Timing of Kaddesh== | ==Timing of Kaddesh== | ||
# One shouldn't say Kiddish before Tzet HaChochavim. <ref> chazon ovadia pesach page 1, shu"t chazon ovadia 1. Rosh Pesachim 10:2 writes that the night of [[Pesach]] is special that we don't do the mitzvot before night even though by [[Shabbat]] and other [[Yom Tov]]im we hold that one can add from the weekdays to the [[Shabbat]] or [[Yom Tov]]. Thus, Tur writes that one shouldn't eat the meal before night night. Bet Yosef 472:1 quotes the Trumat hadeshen 137 that rules that even the Kiddish which is part of the four cups of the Seder must be done at night. So rules S"A 472:1 that Kiddish and the rest of the mitzvot of the night need to be done during the night. The Taz 472:1 gives another reason the Kiddish must be done at night; because the Kiddish is done in order to eat the Matzah and have Kiddish BeMakom Seudah, just like the Matzah has to be at night so too does the Kiddish. Chazon ovadia pesach page 1 says that you don't need to wait until [[Tzet HaKochavim]] according to rabbeinu tam's calculation. </ref> | # One shouldn't say Kiddish before Tzet HaChochavim. <ref> chazon ovadia pesach page 1, shu"t chazon ovadia 1. Rosh Pesachim 10:2 writes that the night of [[Pesach]] is special that we don't do the mitzvot before night even though by [[Shabbat]] and other [[Yom Tov]]im we hold that one can add from the weekdays to the [[Shabbat]] or [[Yom Tov]]. Thus, Tur writes that one shouldn't eat the meal before night night. Bet Yosef 472:1 quotes the Trumat hadeshen 137 that rules that even the Kiddish which is part of the four cups of the Seder must be done at night. So rules S"A 472:1 that Kiddish and the rest of the mitzvot of the night need to be done during the night. The Taz 472:1 gives another reason the Kiddish must be done at night; because the Kiddish is done in order to eat the [[Matzah]] and have Kiddish BeMakom Seudah, just like the [[Matzah]] has to be at night so too does the Kiddish. Chazon ovadia pesach page 1 says that you don't need to wait until [[Tzet HaKochavim]] according to rabbeinu tam's calculation. </ref> | ||
# the table should be set before one returns from shul so that he can begin immediately at tzet hakochvim. <ref> chazon ovadia pesach page 1</ref> | # the table should be set before one returns from shul so that he can begin immediately at tzet hakochvim. <ref> chazon ovadia pesach page 1</ref> | ||
# Even one learning in a Bet Medrash should stop to start the meal on time (at Tzet) so that the children will be awake to ask questions. <ref> Tur and S"A 472:1 based on Gemara Pesachim 109a</ref> | # Even one learning in a Bet Medrash should stop to start the meal on time (at Tzet) so that the children will be awake to ask questions. <ref> Tur and S"A 472:1 based on Gemara Pesachim 109a</ref> | ||
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# The Bracha of [[Shehecheyanu]] is part of the Kiddish. <Ref>S”A 673:1 </ref> | # The Bracha of [[Shehecheyanu]] is part of the Kiddish. <Ref>S”A 673:1 </ref> | ||
#If one forgot to make the [[Shehecheyanu]] during the Kiddish: some hold one can make it anytime afterwards that day and if you remember on the second day of [[Yom Tov]] you should fulfill the obligation with the [[Shehecheyanu]] of that day's kiddish and if you forgot also then one can say it during the rest of peasch, even if one remembers in the marketplace. However, some argue that one can only make the bracha until one says the bracha of Asher Galanu of the Magid because that fulfills one's requirement. <ref> The Magan Avraham 6 73:1 comments that one can make up the bracha of [[Shehecheyanu]] all the days of the peasch just like any other holiday and proves it from Eiruvin 40b which concludes that one can say [[Shehecheyanu]] all seven days. However, Sh"t Arugat HaBosem 144 argues that after you make the bracha on the haggadah of Asher Galanu one has fulfilled his obligation of [[Shehecheyanu]] because it includes the words "Vahigiyanu HaLaylah HaZeh". The Sh"t Siach Yitzchak and Chazon Ovadyah (Peasch vol 2 pg 29) rule like the Arugot HaBosem and bring a proof from the Orchot Chaim who ask why do we say Vahigiyanu in Asher Galanu if we already said [[Shehecheyanu]] implying that Asher Galanu can fulfill the requirement of Shehecheyanu. Source Sheet: on [http://docs.google.com/View?id=dg37c33t_79fn8mhqht docs.google.com] </ref> | #If one forgot to make the [[Shehecheyanu]] during the Kiddish: some hold one can make it anytime afterwards that day and if you remember on the second day of [[Yom Tov]] you should fulfill the obligation with the [[Shehecheyanu]] of that day's kiddish and if you forgot also then one can say it during the rest of peasch, even if one remembers in the marketplace. However, some argue that one can only make the bracha until one says the bracha of Asher Galanu of the Magid because that fulfills one's requirement. <ref> The Magan Avraham 6 73:1 comments that one can make up the bracha of [[Shehecheyanu]] all the days of the peasch just like any other holiday and proves it from Eiruvin 40b which concludes that one can say [[Shehecheyanu]] all seven days. However, Sh"t Arugat HaBosem 144 argues that after you make the bracha on the haggadah of Asher Galanu one has fulfilled his obligation of [[Shehecheyanu]] because it includes the words "Vahigiyanu HaLaylah HaZeh". The Sh"t Siach Yitzchak and Chazon Ovadyah (Peasch vol 2 pg 29) rule like the Arugot HaBosem and bring a proof from the Orchot Chaim who ask why do we say Vahigiyanu in Asher Galanu if we already said [[Shehecheyanu]] implying that Asher Galanu can fulfill the requirement of Shehecheyanu. Source Sheet: on [http://docs.google.com/View?id=dg37c33t_79fn8mhqht docs.google.com] </ref> | ||
# If a woman already made [[Shehecheyanu]] during the candle lighting some say it's an interruption to answer amen unless one has in mind while lighting the candles that the [[Shehecheyanu]] should cover the [[Yom Tov]] but not the mitzvah of Matzah and Maror. However others hold it's not considered an interruption and the amen can be answered. <ref>Rav Tzvi [[Pesach]] Frank in Sh"T Har Tzvi 1:154 quotes those who say that one shouldn't answer amen tothe [[Shehecheyanu]] since the woman already fulfill her obligation and it'd be an interruption between the Borei Pri HaGafen and drinking the cup (since there's an obligation of 4 cups even woman are obligated to drink after Kiddish). Rav Frank adds that lechatchila one should be careful not even to hear the bracha in the kiddish because just hearing it can be a Hefsek. Rav Vosner in Sh"t HaLevi 3:69 rules that an amen would be an interruption unless the [[Shehecheyanu]] was coming to fulfill some obligation. Therefore on Peasch where the [[Shehecheyanu]] is coming for the Matzah, Maror, and Sippur Yitziyat Mitzrayim, an amen isn't an interruption. Rav Ovadyah in Chazon Ovadyah (Peasch vol 2 pg 27) concurs. For this reason, Rabbi Eliezer Waldenberg in Sh"t Tzitz Eliezer 10:19 is lenient that the woman is allowed to even make the bracha again. Rav Shlomo Zalman Aurbach in Sh"t Minchat Shlomo 2:60(24) argues that since [[Shehecheyanu]] is part of the established Kiddish it isn't an interruption at all to answer amen. Source Sheet: on [http://docs.google.com/View?id=dg37c33t_79fn8mhqht docs.google.com] </Ref> | # If a woman already made [[Shehecheyanu]] during the candle lighting some say it's an interruption to answer amen unless one has in mind while lighting the candles that the [[Shehecheyanu]] should cover the [[Yom Tov]] but not the mitzvah of [[Matzah]] and Maror. However others hold it's not considered an interruption and the amen can be answered. <ref>Rav Tzvi [[Pesach]] Frank in Sh"T Har Tzvi 1:154 quotes those who say that one shouldn't answer amen tothe [[Shehecheyanu]] since the woman already fulfill her obligation and it'd be an interruption between the Borei Pri HaGafen and drinking the cup (since there's an obligation of 4 cups even woman are obligated to drink after Kiddish). Rav Frank adds that lechatchila one should be careful not even to hear the bracha in the kiddish because just hearing it can be a Hefsek. Rav Vosner in Sh"t HaLevi 3:69 rules that an amen would be an interruption unless the [[Shehecheyanu]] was coming to fulfill some obligation. Therefore on Peasch where the [[Shehecheyanu]] is coming for the [[Matzah]], Maror, and Sippur Yitziyat Mitzrayim, an amen isn't an interruption. Rav Ovadyah in Chazon Ovadyah (Peasch vol 2 pg 27) concurs. For this reason, Rabbi Eliezer Waldenberg in Sh"t Tzitz Eliezer 10:19 is lenient that the woman is allowed to even make the bracha again. Rav Shlomo Zalman Aurbach in Sh"t Minchat Shlomo 2:60(24) argues that since [[Shehecheyanu]] is part of the established Kiddish it isn't an interruption at all to answer amen. Source Sheet: on [http://docs.google.com/View?id=dg37c33t_79fn8mhqht docs.google.com] </Ref> | ||
# One should have in mind to fulfill the obligation of saying [[Shehecheyanu]] for the mitzvah of Matzah, Maror and Sippur Yetziat Mitzrayim when saying [[Shehecheyanu]] in Kiddish. <ref> Chazon Ovadyah (Pesach vol. 2 pg 23) </ref> | # One should have in mind to fulfill the obligation of saying [[Shehecheyanu]] for the mitzvah of [[Matzah]], Maror and Sippur Yetziat Mitzrayim when saying [[Shehecheyanu]] in Kiddish. <ref> Chazon Ovadyah (Pesach vol. 2 pg 23) </ref> | ||
==Drinking the first cup== | ==Drinking the first cup== | ||
