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Kiddush: Difference between revisions

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# Someone who is sick and needs to eat before davening on Shabbat, according to Ashkenazim should recite Kiddush beforehand unless one doesn't eat a kezayit of mezonot within a kdei achilat pras,<ref>Mishna Brurah (Biur Halacha 289:1 s.v. chovat) and Igrot Moshe OC 2:26:2 write that someone who is sick and needs to eat before davening on Shabbat should make kiddush unless he doesn't need to eat pat haba bekisnin. Piskei Teshuvot 289:8 note 63 writes that the best option is for the sick person not to have a kezayit of pat haba bekisnin within a kedi achilat pras which wouldn't obligate kiddush.</ref> while according to Sephardim it isn't necessary.<Ref>Yabia Omer OC 8:31 and Or Letzion 2:20:14 write that someone who is sick and needs to eat before davening on Shabbat does not need to make kiddush. See also Kaf Hachaim 276:28 who is lenient in extenuating circumstances. See Chazon Ovadia (Shabbat v. 2 p. 149) where Rav Ovadia recommends that a sick person who needs to eat bread or pat haba bekisnin before davening should recite kiddush.</ref>
# Someone who is sick and needs to eat before davening on Shabbat, according to Ashkenazim should recite Kiddush beforehand unless one doesn't eat a kezayit of mezonot within a kdei achilat pras,<ref>Mishna Brurah (Biur Halacha 289:1 s.v. chovat) and Igrot Moshe OC 2:26:2 write that someone who is sick and needs to eat before davening on Shabbat should make kiddush unless he doesn't need to eat pat haba bekisnin. Piskei Teshuvot 289:8 note 63 writes that the best option is for the sick person not to have a kezayit of pat haba bekisnin within a kedi achilat pras which wouldn't obligate kiddush.</ref> while according to Sephardim it isn't necessary.<Ref>Yabia Omer OC 8:31 and Or Letzion 2:20:14 write that someone who is sick and needs to eat before davening on Shabbat does not need to make kiddush. See also Kaf Hachaim 276:28 who is lenient in extenuating circumstances. See Chazon Ovadia (Shabbat v. 2 p. 149) where Rav Ovadia recommends that a sick person who needs to eat bread or pat haba bekisnin before davening should recite kiddush.</ref>


==Pouring Off==
# A person shouldn’t pour off to the other cups between the kiddush and drinking. If he is sick and worried about others drinking from his cup he can pour off but should make sure to leave a reviyit in the cup when he drinks.<ref>
* Piskei Teshuvot 271:32 quotes the Mishnat Yosef 4:35 who says that initially one shouldn't pour off before drinking because one should drink from a cup with a reviyit and also so that it shouldn't look like a disgrace to the mitzvah (bizuy mitzvah, see Mishna Brurah 296:4 and Eliya Rabba 271:23). However, if he’s sick he can pour off some and then drink from the cup which still has a reviyit. [https://www.yutorah.org/sidebar/lecture.cfm/898548/rabbi-hershel-schachter/berachos-92-47a-kiddusha-rabba-ii-bracha-al-hakos-ad-sheyitom-hamevarech-answering-amen/ Rav Hershel Schachter (Brachot Shiur 92 min 44)] agreed that one shouldn’t pour off so much that there’s not a reviyit left before you drink. He holds like the Magen Avraham as will be explained.
* Should the cup one drinks from have a reviyit? Tosfot Pesachim 105b s.v. shema writes that one must drink from a cup that has a reviyit and not pour off some of the cup into another cup and drink. Agudah Pesachim 10:84 and Ritva Pesachim 105b s.v. shema agree. Magen Avraham 271:24 rules like Tosfot. Mishna Brurah 271:51 agrees. Shulchan Aruch 271:11 seems not to hold like Tosfot but see Eliya Rabba 271:23 who defends Shulchan Aruch but also accepts Tosfot. Korban Netanel Pesachim 10:200 writes that in fact the Rosh, Rabbenu Yerucham, and Shulchan Aruch disagree with Tosfot and you don’t have to drink from a cup with a reviyit. Netiv Chaim 271:11 agrees. Rabbi Akiva Eiger Pesachim 105b discusses whether the proof of the Korban Netanel is conclusive.</ref>
# The one reciting kiddush doesn't have to pour off into their cups unless their cups are invalid for kiddush as they drank from them already. In such a case the one reciting kiddush can pour off from his cup into the others so that they are considered valid for kiddush.<ref>Tosfot Pesachim 106a s.v. gachin, Tosfot Brachot 47a s.v. ein, Rosh Pesachim 10:16, Rosh Brachot 7:15, Shulchan Aruch OC 271:17</ref>
==Listening to Kiddush==
==Listening to Kiddush==
# Those who are listening to the kiddush shouldn't drink until the making the kiddush drinks.<ref>Gemara Brachot 47a</ref> However, if they each have their own cup they may drink without waiting.<ref>Yerushalmi Brachot 6:1, Tosfot Brachot 47a s.v. ein, Tosfot Pesachim 106a s.v. gachin, Rashba Brachot 47a s.v. amar, Maharam Chalavah Pesachim 106a s.v. chazyey, Shulchan Aruch 271:16</ref>
# Those who are listening to the kiddush shouldn't drink until the making the kiddush drinks.<ref>Gemara Brachot 47a</ref> However, if they each have their own cup they may drink without waiting.<ref>Yerushalmi Brachot 6:1, Tosfot Brachot 47a s.v. ein, Tosfot Pesachim 106a s.v. gachin, Rashba Brachot 47a s.v. amar, Maharam Chalavah Pesachim 106a s.v. chazyey, Shulchan Aruch 271:16</ref>
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# If those listening want to have their own cup to fulfill this added mitzvah to drink wine after kiddush they may do so. If they do so they should have a cup that is valid for kiddush and we view it as though they are all reciting their own kiddush over their cup of wine.<ref>Rosh Pesachim 10:16 writes that the wine in each person's cup has to be fixed and not drunk from beforehand in order for them to use it for drinking at kiddush even though they aren't reciting the kiddush. He explains that since they are listening to kiddush and going to drink wine from their own cup it is considered as though they are reciting their own kiddush over their own cup. If so that cup should be valid for kiddush. Tosfot Pesachim 106a s.v. hava, Tosfot Brachot 47a s.v. ein,  Rashba Brachot 47a s.v. amar, Tur 182:4, and Ohel Moed 6:6 cited by Bet Yosef 182:2 agree. The Shulchan Aruch OC 271:17 accepts the Rosh.
# If those listening want to have their own cup to fulfill this added mitzvah to drink wine after kiddush they may do so. If they do so they should have a cup that is valid for kiddush and we view it as though they are all reciting their own kiddush over their cup of wine.<ref>Rosh Pesachim 10:16 writes that the wine in each person's cup has to be fixed and not drunk from beforehand in order for them to use it for drinking at kiddush even though they aren't reciting the kiddush. He explains that since they are listening to kiddush and going to drink wine from their own cup it is considered as though they are reciting their own kiddush over their own cup. If so that cup should be valid for kiddush. Tosfot Pesachim 106a s.v. hava, Tosfot Brachot 47a s.v. ein,  Rashba Brachot 47a s.v. amar, Tur 182:4, and Ohel Moed 6:6 cited by Bet Yosef 182:2 agree. The Shulchan Aruch OC 271:17 accepts the Rosh.
* The Tiferet Shmuel on Rosh Pesachim 10:15:10 seems to have another understanding of the Rosh in which he assumes that those who are listening to the kiddush and have their own cups don't need their cups to be valid for kiddush and may be drunk from beforehand (like the Raah). However, the Divrei Chamudot Pesachim 10:15:36 understood the Rosh as above.</ref> Some disagree.<ref>The Raah cited by Bet Yosef 182:4 writes that those listening don't have to have valid cups for kiddush. The Shulchan Aruch 182:4 cites that opinion as a minority view.</ref>
* The Tiferet Shmuel on Rosh Pesachim 10:15:10 seems to have another understanding of the Rosh in which he assumes that those who are listening to the kiddush and have their own cups don't need their cups to be valid for kiddush and may be drunk from beforehand (like the Raah). However, the Divrei Chamudot Pesachim 10:15:36 understood the Rosh as above.</ref> Some disagree.<ref>The Raah cited by Bet Yosef 182:4 writes that those listening don't have to have valid cups for kiddush. The Shulchan Aruch 182:4 cites that opinion as a minority view.</ref>
# The one reciting kiddush doesn't have to pour off into their cups unless their cups are invalid for kiddush as they drank from them already. In such a case the one reciting kiddush can pour off from his cup into the others so that they are considered valid for kiddush.<ref>Tosfot Pesachim 106a s.v. gachin, Tosfot Brachot 47a s.v. ein, Rosh Pesachim 10:16, Rosh Brachot 7:15, Shulchan Aruch OC 271:17</ref>
# Some say that for kiddush by day those listening to kiddush must drink from the kiddush cup.<ref>
# Some say that for kiddush by day those listening to kiddush must drink from the kiddush cup.<ref>
[https://www.yutorah.org/sidebar/lecture.cfm/856129/rabbi-hershel-schachter/inyonei-sefiras-haomer-nowadays-women-before-kiddush-beit-din-bein-hashmashos-shomea-keoneh/ Rav Schachter Inyonei Sefirat Haomer 5776 towards the very end] quoted the Torah Temimah and Netsiv that it is possible that one doesn’t fulfill one’s obligation if one doesn’t drink wine at the kiddush of the day specifically.</ref>
[https://www.yutorah.org/sidebar/lecture.cfm/856129/rabbi-hershel-schachter/inyonei-sefiras-haomer-nowadays-women-before-kiddush-beit-din-bein-hashmashos-shomea-keoneh/ Rav Schachter Inyonei Sefirat Haomer 5776 towards the very end] quoted the Torah Temimah, Netsiv, and Rav Velve Soloveitchik that one doesn’t fulfill one’s obligation if one doesn’t drink wine at the kiddush of the day specifically since it really is only a birchat hanehenin and not a bracha of a mitzvah. However, in [https://www.yutorah.org/sidebar/lecture.cfm/898548/rabbi-hershel-schachter/berachos-92-47a-kiddusha-rabba-ii-bracha-al-hakos-ad-sheyitom-hamevarech-answering-amen/ Brachot Shiur 92 (min 23)] he quoted that Rav Chaim was upset with this chiddush of the Netsiv and not everyone has to drink at the daytime kiddush.</ref>


==Eating before Mussaf==
==Eating before Mussaf==
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