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Kiddush: Difference between revisions

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# Those listening don't need to drink a melo lugmav and any amount is sufficient.<ref>The Levush 271:14 writes that those listening should drink a melo lugmav. However, the Maggid Mishna Shabbat 29:7 writes that those listening only need to drink a bit and not melo lugmav. The Taz 271:17, Eliya Rabba 271:29, and Mishna Brurah 271:71 follow the Maggid Mishna.</ref>
# Those listening don't need to drink a melo lugmav and any amount is sufficient.<ref>The Levush 271:14 writes that those listening should drink a melo lugmav. However, the Maggid Mishna Shabbat 29:7 writes that those listening only need to drink a bit and not melo lugmav. The Taz 271:17, Eliya Rabba 271:29, and Mishna Brurah 271:71 follow the Maggid Mishna.</ref>
# Those listening to kiddush don't have to drink to fulfill their obligation but it is a mitzvah for them to drink.<ref>
# Those listening to kiddush don't have to drink to fulfill their obligation but it is a mitzvah for them to drink.<ref>
Eruvin 40b and Pesachim 108b imply that only the one drinking needs to drink and no one else but Pesachim 106a and perhaps 108b imply that everyone listening should drink. The Rosh Pesachim 10:16 writes that although each person listening to kiddush doesn't need to drink wine to fulfill his obligation, there is nonetheless an added mitzvah to do so. Tosfot Pesachim 99b s.v. lo originally assumes that those listening to the kiddush doesn't need to drink but afterwards questions that assumption. The Rambam Shabbat 29:7 implies that there is an obligation for everyone to drink. Maggid Mishna 29:7 just adds that those listening don't need to drink a melo lugmav. Shulchan Aruch OC 271:14 rules like the Rosh that as long as the one reciting kiddush drinks that is sufficient for everyone to fulfill their obligation but it is a mitzvah for them to drink. Mishna Brurah 271:83 agrees.</ref> They don't need their own cup and may drink from the cup of kiddush.<ref>Shulchan Aruch 271:14</ref> It isn't considered invalid for kiddush after the one reciting the kiddush drank and then they drink.<ref>Shaar Hatziyun 271:89 explains that even though if those listening had their own cup they should ensure that the cup should be valid for kiddush and not drunk from beforehand, however, if they are drinking from the kiddush cup after the one who recited kiddush drank it isn't considered invalid as their drinking is considered part of the original drinking of the one who recited kiddush.</ref>
Eruvin 40b and Pesachim 108b imply that only the one drinking needs to drink and no one else but Pesachim 106a and perhaps 108b imply that everyone listening should drink. The Rosh Pesachim 10:16 writes that although each person listening to kiddush doesn't need to drink wine to fulfill his obligation, there is nonetheless an added mitzvah to do so. Maharam Chalavah Pesachim 101a holds those listening don't need to drink. Tosfot Pesachim 99b s.v. lo originally assumes that those listening to the kiddush don't need to drink but afterwards questions that assumption. The Rambam Shabbat 29:7 implies that there is an obligation for everyone to drink. Maggid Mishna 29:7 just adds that those listening don't need to drink a melo lugmav. Shulchan Aruch OC 271:14 rules like the Rosh that as long as the one reciting kiddush drinks that is sufficient for everyone to fulfill their obligation but it is a mitzvah for them to drink. Mishna Brurah 271:83 agrees.</ref> They don't need their own cup and may drink from the cup of kiddush.<ref>Shulchan Aruch 271:14</ref> It isn't considered invalid for kiddush after the one reciting the kiddush drank and then they drink.<ref>Shaar Hatziyun 271:89 explains that even though if those listening had their own cup they should ensure that the cup should be valid for kiddush and not drunk from beforehand, however, if they are drinking from the kiddush cup after the one who recited kiddush drank it isn't considered invalid as their drinking is considered part of the original drinking of the one who recited kiddush.</ref>
# 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>