Kiddush: Difference between revisions

* What is the minimum amount of wine one should drink for [[Kiddish]]? S"A 271:13 writes that for kiddush one must drink a Melo Lugmav, which is a cheekful and is the equivalent of the majority of a [[Revi'it]]. Kitzur S"A 77:9 agrees. Kaf HaChaim 271:83 and Or Letzion (vol 2, 20:22) write that it's preferable to drink a complete [[Reviyit]]. On the other hand, Beiur Halacha 174:6 s.v. VeChen writes that since there's a dispute whether the [[Birkat HaMazon]] will exempt the [[Bracha Achrona]] of the wine, one should preferably drink only a Melo Lugmav and not a [[Reviyit]]. Then he ends off by referencing the Shulchan Aruch's ruling in 190:3 and says that one should have intent that the [[Birkat HaMazon]] will exempt the wine before the meal. Yalkut Yosef ([[Shabbat]] vol 1, p 274) simply writes that one must drink a Melo Lugav and doesn't say it's preferable to drink a [[Reviyit]].

* See also S"A 190:3 who writes that because there is a dispute whether one is obligated to make a [[Bracha Achrona]] for a [[Kezayit]] or a [[Reviyit]] of wine, one shouldn't enter into that dispute and for a Kos Shel Bracha, when one needs to drink more than a Melo Lugmav, one's only option is to drink more than a [[Reviyit]]. Kaf HaChaim 271:84 quotes the Pri Megadim who explains that this doesn't apply to Kiddush before a meal since the [[Birkat HaMazon]] exempts the wine from a [[Bracha Achrona]].

# The text of [[Kiddish]] during the day is just Borei Pri Hagefen. <ref> The Gemara Pesachim 106a states that the primary [[Kiddish]] is at night, but there's also a [[Kiddish]] of the day. Even though it seems to be Deorittah as the gemara learns it from a pasuk, the Rishonim agree that the pasuk is only an asmachta (Ravad and Magid Mishna (Hilchot [[Shabbat]] 29:10), quoted by Bear Heitiv 289:2) and the obligation of [[Kiddish]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and S"A 289:1 rule this as halacha. </ref> However, many have the minhag to say Pesukim before saying the Bracha. Some say two paragraphs<ref> Siddur </ref>, "Veshamaroo" and "Zachor" and others have the minhag to add another paragraph before these starting with "Im tashiv Mishabbos Raglecha" which are the Pesukim in Yeshaya which inlude the Pasuk from which the obligation of making Kiddush is derived. Many skip to the last sentence of "Zachor" starting with "Al cen berach" before saying the bracha on the wine.

# It's forbidden to taste anything before [[Kiddish]]. <ref> Rambam (Hilchot [[Shabbat]] 29:10) and S"A 289:1 rule that since there's an obligation to make [[Kiddish]] it's forbidden to eat anything before [[Kiddish]] just like the [[Kiddish]] of Friday night. </ref>

# It's permissible to drink water before [[Shacharit]] on [[Shabbat]] day since the obligation of [[Kiddish]] doesn't apply until one prayed. <ref> Tur writes in the name of his father, the Rosh, and S"A 289:1 </ref>

#  <div id="eatingbeforemussaf"></div> Once the time for [[Mussaf]] (from [[Olot HaShachar]]) it’s forbidden to eat a meal (more than a [[KeBaytzah]] of bread) before praying [[Mussaf]], however, it’s permissible to have a [[KeBaytzah]] of bread or a lot of fruit. <Ref>The Gemara [[Brachot]] 28b writes that the halacha doesn’t follow Rav Huna who says that it’s forbidden to taste any food before praying [[Mussaf]]. The Tur 286:3 writes that even though we don’t hold like Rav Huna we only permit have a snack but a meal is forbidden. The Bet Yosef quotes the Raavad, Rashba, and perhaps the Rabbenu Yerucham who agree. S”A 286:3 writes that it’s forbidden to eat a meal before praying [[Mussaf]] but it’s permissible to have a snack. The Magan Avraham 286:2 writes that the snack is the same as before [[Mincha]] where S”A 232:3 writes that one may have a [[KeBaytzah]] of bread and a lot of fruit but not more. Kitzur S"A 77:15 agrees. See Rav Mordechai Eliyahu's comment on Kitzur S"A 77:15 where he writes that we only rely on this in situations of pressing need.</ref>

# Some authorities say that one may not use a plastic or paper cup for [[Kiddish]], however, many authorities permit but agree that it's preferable to use a real cup. <ref> Sh"t Igrot Moshe O"C 3:39 forbids using a plastic or paper cup as they aren't considered a nice cup and it's worse off than a broken cup (which is forbidden by S"A 183:3. Mishna Brurah 183:11 says that even if it is just the base that is cracked one should still be strict.) The Radiance of [[Shabbos]] (page 44) points out that this doesn't depend on the quality of the plastic at all. Sh"t Tzitz Eliezer 12:23 differentiates between a cup that would be used for hot liquids and could be reused and one that's ruined after it's first use. Even if one personally doesn't reuse it, it is still considered a kli. This is true for kiddush, [[havdala]], and [[netilat yadayim]]. Sh"t Beer Moshe 5:55 on the other hand, only allows cup that are commonly reused and therefore only permits plastic cups and not paper cups, or small shot glasses because those are rarely reused. Sh"t Az Nidabru 6:49 is the most lenient allowing any disposal cup, however, it's still preferable to use a better cup as a hidur mitzva. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2) concur with the lenient opinion. See further: [http://www.yutorah.org/lectures/lecture.cfm/727120/Rabbi_Aryeh_Lebowitz/kiddush_with_disposable_cups Rabbi Aryeh Lebowitz on yutorah.org]. Although many poskim, say that using two plastic cups doesn't help at all, see [http://www.yeshiva.org.il/ask/?id=62394 Rav Dov Lior] for the explanation of it, though he writes that he doesn't necessarily think that it helps the issue.  </ref>  

# The cup of [[Kiddish]] should be rinsed out before being used if it isn't already clean. <ref> S"A 183:1 writes that one should wash out the cup used for Kiddush, both the inside and outside, however, if the cup is clean it doesn't need to be cleaned out. Chaye Adam ([[Shabbat]] 6:13) agrees. Mishna Brurah 183:3 writes that it is proper to clean it out unless it is completely clean. </ref>

# It's Rabbinically <ref> Mishna Brurah 271:11 writes that the prohibition is only Rabbinic. </ref> forbidden to eat anything even water <ref> [[Maggid]] Mishna (Hilchot [[Shabbat]] 29:5) explains that the Rambam holds drinking water before [[Kiddish]] is permitted, while the Rashba (Sh"t 3:264) forbids it. Hagahot Maimon 29:5 in name of Maharam as well as the Tur 271:4 also forbid. Bet Yosef says that the Rambam is unclear and may hold that even water is forbidden. S"A 271:4 rules that even water is forbidden. </ref> before making [[Kiddish]] once the time for [[Kiddish]] has come. <ref> Pesachim 106b records a dispute whether one who tasted food before [[Kiddish]] can still make [[Kiddish]]. Bet Yosef 271:4 implies from there that Lechatchila, it's forbidden to eat or drink before [[Kiddish]]. Rambam (Hilchot [[Shabbat]] 29:5), Tur and S"A 271:4 all rule that it's forbidden to eat before making [[Kiddish]]. </ref> This applies to the nighttime and daytime Kiddush.<ref>Kitzur S"A 77:13</ref>

#If one missed Kiddush on Friday night, it can and should be made up at any point during [[Shabbat]] day, which means that one would recite the longer Friday-night version of Kiddush on [[Shabbat]] day. <ref> The Gemara Pesachim 105a rules that if one missed saying [[Kiddish]] on Friday night one can make it up through the rest of [[Shabbat]]. Rambam (Hilchot [[Shabbat]] 29:4), Tur and S"A 271:8 rule like the gemara pesachim. This is agree upon by the achronim including Aruch HaShulchan 271:21, Ben Ish Hai (Bereshit 19), and Hacham Ovadia Yosef, in Halichot Olam. Aruch HaShulchan and Ben Ish Chai write that even if the person ate intentionally one should still make [[Kiddish]] the next day. Additionally, achronim including the Chaye Adam  ([[Shabbat]] 6:2), Aruch HaShulchan 271:21, and Ben Ish Chai (Beresheet 19) hold that we don't say Vayichulu if the [[Kiddish]] is said during the day since Vayichulu was instituted for the incoming of [[Shabbat]]. [This finds it's source in the Magid Mishna (Hilchot [[Shabbat]] 29:4).] </ref>

* Tur 271:12 quotes Rav Amram Goan (Siddur vol 2, [[Siman 17]]) who wrote that one should make [[Kiddish]] on wine and then wash for bread, however, if one washed first one should make [[Kiddish]] on bread in accordance with Rav Bruna in Pesachim 106b. Rambam (Hilchot [[Shabbat]] 29:9-10) and the Ran in explaining the Rif (22a) concur. The Maharam MeRotenburg's (quoted by the Tur 271:12) practice was to make Kiddush before washing. S"A 271:12 rules that one should make Kiddush and then wash, however, if one washed first one should make Kiddush on the bread.  

* Kaf HaChaim 271:76 adds that the Arizal (Shaar Kavanot 71c) agrees because the order should be kept as [[Kiddish]] being the completion of [[prayer]] and washing as the start of the meal. Gra 271:12, Maamer Mordechai 271:16, and Yalkut Yosef ([[Shabbat]] vol 1 pg 273) concur with S"A. Therefore, Sephardim shouldn't change from the ruling of S"A even Bedieved. However, the Kaf HaChaim 271:77 argues that Bedieved one should say [[Kiddish]] on wine because one has what to rely on. </ref> According to Ashkenazim, Bedieved one can make still make the [[Kiddish]] on wine and then have the bread. <ref> However, the Rashbam (Pesachim 106b), and Baal HaMoar (Pesachim 21b s.v. Amar Rav Bruna) explain the gemara differently than the Ran and say that lechatchila one should make [[Kiddish]] first, however if one doesn't one can still make [[Kiddish]] on wine. Rabbenu Tam (Pesachim 106b s.v. Mekadesh) and the Ri (Pesachim  106b s.v. Zimnin) hold that even Lechatchila one should wash before making [[Kiddish]] on wine. Hagahot Maimon 29:100, Sh"t Rashba 1:752, Rokeach (115), and Mordechai (Pesachim 106b; pg 37c) side with Rabbenu Tam and Ri. Such was the minhag of the Rosh (quoted by Tur 271:12) and the minhag of Ashkenaz as writes the Rama 271:12. The Taz 271:14 and Chaye Adam ([[Shabbat]] 6:12) rule that the Rama is only bedieved. Therefore, Mishna Brurah 271:62 writes that since many achronim side with Shulchan Aruch and one satisfies all opinions one should make [[Kiddish]] first, however Bedieved one can rely on the Rama to make [[Kiddish]] on wine if one did in fact wash first. Kaf HaChaim 271:77 adds in the name of the Bach that if one didn't make the bracha on [[Netilat yadayim]] one should make [[Kiddish]] on wine and then rewash so that one doesn't loose the [[Kiddish]] over wine. </ref>

# If one's minhag is to wash first, it's forbidden to dilute the wine between the washing and [[Kiddish]] as that would be an interruption between washing and the meal. Some say one also shouldn't pour the wine from the bottle between washing and the meal as it constitutes an interruption. <ref> Magan Avraham 271:27 writes that even according to Rabbenu Tam (Pesachim 106 s.v. Mekadesh) that Lechatchila one can wash before [[Kiddish]], explains that Bet Hillel ([[Brachot]]) says to make [[Kiddish]] first in the case where one has to dilute the wine becasue diluting wine takes precision and is definitely an interruption. Magan Avraham adds that according to the stringent opinion in S"A 166:1 (which is the Tur based on the Yerushalmi) one should be strict not to make any interruption. The Magan Avraham is brought as halacha by the Tosfet [[Shabbat]] 271:34 and Kaf HaChaim 271:78. </ref>

# If by accident one washed one's hands for bread before [[Kiddish]], according to Sephardim one should make [[Kiddish]] on bread <ref>S"A 271:12 </ref> unless one person of the group hasn't yet washed and can perform [[Kiddish]] over wine for everyone else (by saying it aloud while they listen)<ref>Menuchat Ahava (vol 1 pg 143) [http://www.dailyhalacha.com/Display.asp?PageIndex=9&ClipID=960 see dailyhalacha] </ref> and according to Ashkenazim one should make [[Kiddish]] on wine. <ref>Mishna Brurah 271:62 </ref>

# In the place where one made [[Kiddish]] one should make sure to have a meal there. <ref>Shmuel in Gemara Pesachim 101a says that one should only say Kiddush in the place where one is going to have a meal. The Rosh (Pesachim 10:5) says that this is based on the pasuk "VeKarata LeShabbat Oneg" which Chazal explain with "Kriyah" as a reference to Kiddush and "Oneg" to the meal and so the pasuk means, in the place of Oneg one should have Kriyah. S"A 273:4 and Kitzur S"A 77:14 codify this as the halacha.</ref>This applies both for the nighttime and daytime Kiddush.<ref>Kitzur S"A 77:14</ref>

# In order to have [[Kiddish]] in the place where one eats and that the [[Kiddish]] is considered a proper [[Kiddish]], one must eat at least a [[Kezayit]] of [[mezonot]], bread, or a reviat of wine. <ref> S"A 173:5 writes in name of the Geonim that one can fulfill the obligation to eat in the place of where one makes [[Kiddish]] by eating bread or wine. Magan Avraham 173:10 and Mishna Brurah 173:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 173:25 comments that certainly [[mezonot]] fulfills the obligation as it's more significant than wine. Mishna Brurah 173:25 writes in name of Hagahot Rabbi Akiva Eiger and Tosefet [[Shabbat]] that wine doesn't fulfill one's obligation according to many and so one should only rely on this in cases of need. Piskei Teshuvot writes that it seems that there's a dispute between the Magan Avraham 173:11 and the Shaarei [[Teshuva]] 289:1 whether one can fulfill one's fulfill with [[mezonot]] that's not Pat HaBah Bekisnin. The Mishna Brurah 173:25 holds like the Magan Avraham and one can fulfill one's obligation by having any [[mezonot]]. Shemirat [[Shabbat]] KeHilchato 52:24, Sh"t Az Nidabru 8:31, Kiddush KeHilchato (pg 195), Sh"t Or Letzion (vol 2, 20:28), and Yalkut Yosef ([[Shabbat]] vol 1 pg 196; Halichot Olam (Vol 3, pg 1)) agree. </ref>

# The Mitzvah of Kiddush is unique in that women are obligated even though it is a  Mitzvat Aseh She’Hazman Grama, based on a Talmudic derivation that since women are obligated by the prohibitions of [[Shabbat]], they are also obligated in the positive commandments of the day.<ref>On [[Berachot]] 20b, Rava says that women are obligated in [[Kiddish]] on a Deoritta level because the torah compares the positive and negative commandments of [[Shabbat]] by swiching the terms "Zachor" and "Shamor" implying that anyone who is obligated in the negative commands is also obligated in the positive ones. S"A 271:2 and Kitzur S"A 77:4 codify this as the halacha. A woman's obligation applies both at night (Mishna Brurah 271:3) and during the day (Mishna Brurah 289:6). Maharam Chalava pesachim 106a "bayom mai" disagrees and says that women aren't obligated during the day </ref>

# A women can fulfill the obligation of her husband and family. <ref> S"A 271:2 writes that since women are obligated in [[Kiddish]] on a Deorittah level, they can fulfill the obligation of a man who also has such an obligation. Even though the Maharshal and Bach argue with this, the Taz, Magan Araham, Gra, Mishna Brurah 271:4 all agree with Shulchan Aruch that a women can fulfill the obligation of a man. Nonetheless, Eliyah Rabbah, Derech Chaim, and Mishna Brurah 271:4 write that it's preferable that a women not fulfill the obligation of men not in her family because it's not entirely appropriate. </ref>

* (3) Practices: Therefore, S"A 271:10 rules that one should stand for Vayichulu implying that one should sit for the rest of [[Kiddish]]. However, Arizal (quoted by Aruch HaShulchan 271:21) held one should stand for [[Kiddish]] out of respect for the [[Shabbat]] queen (similar to the reason Ashkenazim stand for [[Havdalah]], see Mishna Brurah 296:27). Lastly, Rama 271:10 writes that one is permitted to stand for the entire [[Kiddish]], but it's preferable to sit for [[Kiddish]].  Sh"t Igrot Moshe 5:16 writes that even the Rama only writes that it's permissible to stand for [[Kiddish]] but preferably one should sit, and so if one doesn't have a custom one should follow the S"A. </ref> Nonetheless, one should stand for Vayichulu. <ref> S"A 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 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 words spell Hashem's name). Mishna Brurah 271:47 explains that one can sit for Vayichulu because once one stood while it's said in Shul it can be said seated during [[Kiddish]]. Nonetheless, Mishna Brurah 268:19 writes that the minhag is like S"A to stand for Vayichulu. See further Rabbi Lebowitz's article on [download.yutorah.org/2009/1109/735392.pdf yutorah.org].</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> S"A 272:9 writes that some say one should say kiddush on chamar medina, some say not to say kiddush at all, and some who say that bread should be used for kiddush because of its importance. Rama 279:2 comments that the minhag is like the last opinion. Kaf HaChayim 272:50 and Yalkut Yosef 272:16 write that Shulchan Aruch holds like the last opinion. Mishnah Berura 272:28 says to put your 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]]. <ref> S"A 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 Berura 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>