Kiddush: Difference between revisions
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==Kiddish in Shul== | ==Kiddish in Shul== | ||
#In the days of the gemara, the Rabbis instituted saying [[Kiddish]] in shul for the travelers who would eat and drink in the Shul. Nowadays, when guests don't eat their meals in shul, some say that its proper not to say Kiddush in shul, while others uphold this minhag to say Kiddush in shul on Friday night.<ref>The Gemara Pesachim 100b discusses the custom to recite kiddush on Friday night in shul. The Tur 269 writes that saying Kiddush in shul was only established in order to fulfill the obligation of Kiddush for the guests who would eat their meal in shul. He says that nowadays that guests don't eat their meal in shul one shouldn't say Kiddush in shul. The Beit Yosef 269 quotes the Rabbenu Yonah, Ran, and Rashba who defend this practice of saying Kiddush in shul even if guests don't even their meal in shul. Additionally, the Rambam (Sh"t Harambam 37) writes that this minhag shouldn't be discontinued because all establishments that the rabbis made must remain even if the reason no longer applies. Rashba responsa 1:37 and Maharam Chalavah Pesachim 101a agree. Nonetheless, the Bet Yosef writes that the more proper minhag is not to say Kiddush in Shul. Shulchan Aruch 269:1 rules that some have this practice to say Kiddush in shul, but its better not to. Mishna Brurah 269:5 writes that the common minhag is to say Kiddush in shul and one shouldn't uproot it. Yalkut Yosef 269:2 writes that if there are some in shul who will not say Kiddush at their homes at all, it is not just justified but even encouraged to say Kiddush in shul, but otherwise a shul who doesn't yet have that and doesn't yet have an established minhag, shouldn't say the kiddush in shul. He continues that whatever shul already | #In the days of the gemara, the Rabbis instituted saying [[Kiddish]] in shul for the travelers who would eat and drink in the Shul. Nowadays, when guests don't eat their meals in shul, some say that its proper not to say Kiddush in shul, while others uphold this minhag to say Kiddush in shul on Friday night.<ref>The Gemara Pesachim 100b discusses the custom to recite kiddush on Friday night in shul. The Tur 269 writes that saying Kiddush in shul was only established in order to fulfill the obligation of Kiddush for the guests who would eat their meal in shul. He says that nowadays that guests don't eat their meal in shul one shouldn't say Kiddush in shul. The Beit Yosef 269 quotes the Rabbenu Yonah, Ran, and Rashba who defend this practice of saying Kiddush in shul even if guests don't even their meal in shul. Additionally, the Rambam (Sh"t Harambam 37) writes that this minhag shouldn't be discontinued because all establishments that the rabbis made must remain even if the reason no longer applies. Rashba responsa 1:37 and Maharam Chalavah Pesachim 101a agree. Nonetheless, the Bet Yosef writes that the more proper minhag is not to say Kiddush in Shul. Shulchan Aruch 269:1 rules that some have this practice to say Kiddush in shul, but its better not to. Mishna Brurah 269:5 writes that the common minhag is to say Kiddush in shul and one shouldn't uproot it. Yalkut Yosef 269:2 writes that if there are some in shul who will not say Kiddush at their homes at all, it is not just justified but even encouraged to say Kiddush in shul, but otherwise a shul who doesn't yet have that and doesn't yet have an established minhag, shouldn't say the kiddush in shul. He continues that whatever shul already has the minhag to say it, they should not be stopped because this minhag has its basis. | ||
*Sh"t Yachin Uboaz 118 writes that that the Rashbetz wouldn't answer [[amen]] to the kiddush in shul because of the safek beracha livatala.</ref> | *Sh"t Yachin Uboaz 118 writes that that the Rashbetz wouldn't answer [[amen]] to the kiddush in shul because of the safek beracha livatala. | ||
*See Chazon Ovadia vol. 2 pg. 1 where he says that a community were everyone can be assumed to do kiddush at home, should not make kiddush in shul, but if this is not the case, then they should make kiddush in shul so that they can at least fulfill their obligation in kiddush mideorayta. He explains that the proper procedure would be to give the wine to a katan to taste to make sure it would not be considered a beracha levatalah. But also mentions that if the chazzan were to drink a reviet, that would also work as this can be considered kiddush bemakom seudah. | |||
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#This minhag applies to [[Shabbat]] and [[Yom Tov]] except for the first day of [[Yom Tov]] of [[Pesach]] (and second in Chutz LaAretz).<ref>Mishna Brurah 269:5, BeYitchak Yikare adds second day in chutz la'aretz </ref> | #This minhag applies to [[Shabbat]] and [[Yom Tov]] except for the first day of [[Yom Tov]] of [[Pesach]] (and second in Chutz LaAretz).<ref>Mishna Brurah 269:5, BeYitchak Yikare adds second day in chutz la'aretz </ref> | ||
#The one making [[Kiddish]] in shul shouldn't drink from the wine but rather give it to children to drink. Some say that the children should be below the age of [[chinuch]] (6 or 7) while others say that it's better to give it a child above that age. If it is not possible to find a child to drink the wine, an adult should drink it but should make sure to drink a [[Reviyit]] or more, say a [[Bracha Achrona]], and have intent to fulfill the mitzvah of [[kiddish]].<ref>Shulchan Aruch 269, Mishna Brurah 269:1, Yalkut Yosef 269:2. The Magen Avraham 269:1 explains that it is permitted to have the child drink the kiddush wine even though his meal isn't there and it is like eating before kiddush. He explains it is permitted for a child to eat before kiddush for several reasons: 1) Since eating before kiddush is a prohibition implied from a mitzvah it isn't an issue of feeding something forbidden to children. (Yalkut Mefarshim on Ran Yoma 3a agrees.) 2) Since the prohibition is only related to time and not intrinsic to the food it is permitted to feed to children. (Meor Yisrael | #The one making [[Kiddish]] in shul shouldn't drink from the wine but rather give it to children to drink. Some say that the children should be below the age of [[chinuch]] (6 or 7), while others say that it's better to give it a child above that age. If it is not possible to find a child to drink the wine, an adult should drink it but should make sure to drink a [[Reviyit]] or more, say a [[Bracha Achrona]], and have intent to fulfill the mitzvah of [[kiddish]]. Then he can still recite Kiddish at home for his family members.<ref>Shulchan Aruch Orach Chaim 269:1, Magen Avraham 269:1, Mishna Brurah 269:1, Yalkut Yosef 269:2. The Magen Avraham 269:1 explains that it is permitted to have the child drink the kiddush wine even though his meal isn't there and it is like eating before kiddush. He explains it is permitted for a child to eat before kiddush for several reasons: 1) Since eating before kiddush is a prohibition implied from a mitzvah it isn't an issue of feeding something forbidden to children. (Yalkut Mefarshim on Ran Yoma 3a agrees.) 2) Since the prohibition is only related to time and not intrinsic to the food it is permitted to feed to children. (Meor Yisrael Yoma 78b agrees.) 3) According to the Geonim it is permitted to just have the cup of kiddush without the meal there and for children that is sufficient to rely upon. 4) According to the Rashba and Ran it is permitted to feed a child a rabbinic prohibition (see Bet Yosef O.C. 343:1). Ritva Eruvin 40b clearly requires that the children have reached the age of chinuch, otherwise it is a bracha levatala.</ref> Some say it is sufficient that the children rink a little bit and it isn't necessary that they drink a Reviyit.<ref> Chazon Ovadia Shabbat v. 2 p. 1</ref> | ||
#The minhag is to stand for [[kiddish]] in shul.<ref>Rama 269:1 </ref> | #The minhag is to stand for [[kiddish]] in shul.<ref>Rama 269:1 </ref> It is a segulah that one's knees don't feel tired.<ref>Mishna Brurah 269:6</ref> | ||
==Kiddish at night== | ==Kiddish at night== | ||
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#Kiddush has to be made before eating/drinking because the Pasuk says "VeKarasa LiShabbos Oneg" <ref>Isiah </ref> "And you shall call to the [[Shabbos]] a delight", which the Rabbanan learn to mean that there has to be a "calling" to the [[Shabbos]], meaning saying Kiddush, prior to it being "a delight", refering to eating/drinking.<ref>Tosfot and Rosh Pesachim 110a</ref> | #Kiddush has to be made before eating/drinking because the Pasuk says "VeKarasa LiShabbos Oneg" <ref>Isiah </ref> "And you shall call to the [[Shabbos]] a delight", which the Rabbanan learn to mean that there has to be a "calling" to the [[Shabbos]], meaning saying Kiddush, prior to it being "a delight", refering to eating/drinking.<ref>Tosfot and Rosh Pesachim 110a</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. Shulchan Aruch O.C. 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 initially it is forbidden to eat or drink before [[Kiddish]]. Rambam (Hilchot [[Shabbat]] 29:5), Tur and Shulchan Aruch 271:4 all rule that it's forbidden to eat before making [[Kiddish]]. </ref> This applies to the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:13</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. Shulchan Aruch O.C. 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 initially it is forbidden to eat or drink before [[Kiddish]]. Rambam (Hilchot [[Shabbat]] 29:5), Tur and Shulchan Aruch 271:4 all rule that it's forbidden to eat before making [[Kiddish]]. </ref> This applies to the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:13</ref> | ||
#If one takes [[Shabbat]] upon oneself early, it's forbidden to eat before making [[Kiddish]].<ref>Magen Avraham 271:5 in name of the Bach writes that it's forbidden to eat before making [[Kiddish]] if one accepted [[Shabbat]] early. Mishna Brurah 271:11 agrees.</ref> | #If one takes [[Shabbat]] upon oneself early, it's forbidden to eat before making [[Kiddish]].<ref>Magen Avraham 271:5 in name of the Bach writes that it's forbidden to eat before making [[Kiddish]] if one accepted [[Shabbat]] early. Mishna Brurah 271:11 agrees.</ref> | ||
#If one doesn't pray or take [[Shabbat]] upon oneself early The time that the prohibition begins from [[Bein HaShemashot]].<ref>Magen Avraham 271, Mishna Brurah 271:11 and Ben Ish Chai Beresheet 17 write that the prohibition begins at [[Bein HaShemashot]]. </ref> Sephardim are lenient until the end of Ben Hashemashot (13.5 minutes).<ref>[https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 12)] explained that there's many reasons why it is permitted to drink water after accepting Shabbat during Ben Hashemashot. 1) The acceptance of Shabbat of an individual isn't a full acceptance that would make everything forbidden. 2) Ben Hashemashot might be like the day, especially since we might follow Rabbi Yose who holds that it is day until the end of Ben Hashemashot. 3) According to Rabbenu Tam it is the day. 4) According to the Rambam one can drink anything besides wine before Kiddush.</ref> | #If one doesn't pray or take [[Shabbat]] upon oneself early The time that the prohibition begins from [[Bein HaShemashot]].<ref>Magen Avraham 271, Mishna Brurah 271:11 and Ben Ish Chai Beresheet 17 write that the prohibition begins at [[Bein HaShemashot]]. </ref> Sephardim are lenient until the end of Ben Hashemashot (13.5 minutes).<ref>[https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 12)] explained that there's many reasons why it is permitted to drink water after accepting Shabbat during Ben Hashemashot. 1) The acceptance of Shabbat of an individual isn't a full acceptance that would make everything forbidden. 2) Ben Hashemashot might be like the day, especially since we might follow Rabbi Yose who holds that it is day until the end of Ben Hashemashot. 3) According to Rabbenu Tam it is the day. 4) According to the Rambam one can drink anything besides wine before Kiddush.</ref> | ||
#Rinsing out one's mouth is permitted since one doesn't intend to get benefit from the water.<ref>Magen Avraham 271:5 writes that rinsing out one's mouth is permitted as it isn't called drinking. Bear Hetiev 271:4 and Mishna Brurah 271:11 agree. However, Ben Ish Chai Beresheet 17 is more stringent and only permits if one was fasting and only during [[Bein HaShemashot]]. </ref> | #Rinsing out one's mouth is permitted since one doesn't intend to get benefit from the water.<ref>Magen Avraham 271:5 writes that rinsing out one's mouth is permitted as it isn't called drinking. Bear Hetiev 271:4 and Mishna Brurah 271:11 agree. However, Ben Ish Chai Beresheet 17 is more stringent and only permits if one was fasting and only during [[Bein HaShemashot]]. </ref> | ||
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#Ideally, one should say Kiddush as soon as one gets home from Shul on Friday night.<ref>Pesachim 106a learns that the primary way to do [[Kiddish]], a remembrance of [[Shabbat]] is with wine on Friday night because that's the beginning of the day (in the Jewish calendar). Shulchan Aruch, O”C 271:1 </ref> | #Ideally, one should say Kiddush as soon as one gets home from Shul on Friday night.<ref>Pesachim 106a learns that the primary way to do [[Kiddish]], a remembrance of [[Shabbat]] is with wine on Friday night because that's the beginning of the day (in the Jewish calendar). Shulchan Aruch, O”C 271:1 </ref> | ||
#One can say [[Kiddish]] before nightfall if one accepts upon oneself [[Shabbat]] early.<ref>Magen Avraham writes that [[Kiddish]] can be made during the day if one accepts upon oneself [[Shabbat]] early. Many achronim including Kitzur Shulchan Aruch 77:2 and Mishna Brurah 271:11 concur. </ref> If one needs to make Kiddush for someone else before Shabbat and one can't accept Shabbat then, some poskim allow making Kiddush then.<ref>Minchat Shlomo 1:3 allowed it non-regularly. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] and Tzitz Eliezer 14:25 allowed it. They cite Rabbi Akiva Eiger who was unsure about this.</ref> See further on the [[Yatzah Motzei]] page. | #One can say [[Kiddish]] before nightfall if one accepts upon oneself [[Shabbat]] early.<ref>Magen Avraham writes that [[Kiddish]] can be made during the day if one accepts upon oneself [[Shabbat]] early. Many achronim including Kitzur Shulchan Aruch 77:2 and Mishna Brurah 271:11 concur. </ref> If one needs to make Kiddush for someone else before Shabbat and one can't accept Shabbat then, some poskim allow making Kiddush then.<ref>Minchat Shlomo 1:3 allowed it non-regularly. [https://www.torahanytime.com/#/lectures?v=74381 Rav Yitzchak Yosef (Motzei Shabbat Shemot 5779 min 43)] and Tzitz Eliezer 14:25 allowed it. They cite Rabbi Akiva Eiger who was unsure about this.</ref> See further on the [[Yatzah Motzei]] page. | ||
#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 Shulchan Aruch 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. | #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 Shulchan Aruch 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.</ref> Vayichulu is omitted when recited during the day.<ref>Orchot Chayim (Kiddush n. 3), Rama O.C. 271:8, Misna Brurah 271:40, 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> | ||
#If one forgot to say [[Kiddish]] on Friday night and only remembered during [[Bein HaShemashot]] of Saturday, one should say [[Kiddish]] then with [[Shem UMalchut]], however, according to Ashkenazim as long as one davened any of the [[Shabbat]] [[prayers]], if one needs to make Kiddush during [[Bein HaShemashot]] it should be done without Shem Umalchut.<ref>Ben Ish Chai Beresheet 19 writes that one could argue that according to the Magen Avraham, once one prayed on [[Shabbat]] the obligation of [[Kiddish]] is only Derabbanan and whenever there is a doubt about a Derabbanan obligation one may be lenient (Safek Derabbanan Lekula). If this was the case, one should say that if it is [[Bein HaShemashot]] one no longer needs to say Kiddush. However, the Ben Ish Chai rejects such an argument because some commentators limit the Magen Avraham to a case where one doesn't have wine or one specifically had Kavana in [[davening]] to fulfill one's obligation. Therefore, the Ben Ish Chai rules that one can still make [[Kiddish]] during [[Bein HaShemashot]] with a Bracha because of the rule Safek Deorittah LeChumra just like if there's a doubt concerning [[Birkat HaMazon]]. Halichot Olam (vol 3, pg 25-7) agrees. However, the Mishna Brurah 271:39 (Shaar Hatziyun 47) rules that if one did say Tefillot [[Shabbat]] and it's [[Bein HaShemashot]], one should make the bracha without [[Shem UMalchut]]. See [http://www.dailyhalacha.com/Display.asp?ClipID=1866 Rabbi Mansour on Dailyhalacha.com]. </ref> | #If one forgot to say [[Kiddish]] on Friday night and only remembered during [[Bein HaShemashot]] of Saturday, one should say [[Kiddish]] then with [[Shem UMalchut]], however, according to Ashkenazim as long as one davened any of the [[Shabbat]] [[prayers]], if one needs to make Kiddush during [[Bein HaShemashot]] it should be done without Shem Umalchut.<ref>Ben Ish Chai Beresheet 19 writes that one could argue that according to the Magen Avraham, once one prayed on [[Shabbat]] the obligation of [[Kiddish]] is only Derabbanan and whenever there is a doubt about a Derabbanan obligation one may be lenient (Safek Derabbanan Lekula). If this was the case, one should say that if it is [[Bein HaShemashot]] one no longer needs to say Kiddush. However, the Ben Ish Chai rejects such an argument because some commentators limit the Magen Avraham to a case where one doesn't have wine or one specifically had Kavana in [[davening]] to fulfill one's obligation. Therefore, the Ben Ish Chai rules that one can still make [[Kiddish]] during [[Bein HaShemashot]] with a Bracha because of the rule Safek Deorittah LeChumra just like if there's a doubt concerning [[Birkat HaMazon]]. Halichot Olam (vol 3, pg 25-7) agrees. However, the Mishna Brurah 271:39 (Shaar Hatziyun 47) rules that if one did say Tefillot [[Shabbat]] and it's [[Bein HaShemashot]], one should make the bracha without [[Shem UMalchut]]. See [http://www.dailyhalacha.com/Display.asp?ClipID=1866 Rabbi Mansour on Dailyhalacha.com]. </ref> | ||
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==Eating in the Place One Made Kiddish== | ==Eating in the Place One Made Kiddish== | ||
#In the place where one made [[Kiddish]] one should make sure to have a meal there. This principle is called by chazal ''Kiddush Bimakom Seuda''.<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" (Yishayahu 58:13) 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. Shulchan Aruch O.C. 273:4 and Kitzur Shulchan Aruch 77:14 codify this as the halacha.</ref> This applies both for the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:14</ref> | #In the place where one made [[Kiddish]] one should make sure to have a meal there. This principle is called by chazal ''Kiddush Bimakom Seuda''.<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" (Yishayahu 58:13) 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. Shulchan Aruch O.C. 273:4 and Kitzur Shulchan Aruch 77:14 codify this as the halacha.</ref> This applies both for the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:14</ref> | ||
#One should begin to eat something immediately after [[Kiddish]]. After the fact, as long as one had intent to eat immediately one doesn't need to make [[Kiddish]] again even if one made a long interruption and had a Hesech HaDaat (interruption of thought). However, if one didn't have intent to eat right away and then made an interruption of 72 minutes a new Kiddush is needed.<ref>Preferably, Rama 273:3 writes that one should make one's meal immediately after [[Kiddish]]. Mishna Brurah 273:12 explains that preferably, one should eat one's meal right after [[Kiddish]] without waiting. However, Bedieved, Mishna Brurah 273:12 and Piskei Teshuvot 273:3 based on Aruch HaShulchan 263:1 write that one shouldn't make a new [[Kiddish]] even if one had a long break or made a change in place and returned to the place of the [[Kiddish]]. On the other hand, if one didn't have in mind to eat immediately and then made an interruption, Mishna Brurah 273:14 writes that a new Kiddush is needed. Halichot Olam (vol 3, pg 3) defines this interruption as 72 minutes. </ref> | #One should begin to eat something immediately after [[Kiddish]]. After the fact, as long as one had intent to eat immediately one doesn't need to make [[Kiddish]] again even if one made a long interruption and had a Hesech HaDaat (interruption of thought). However, if one didn't have intent to eat right away and then made an interruption of 72 minutes a new Kiddush is needed.<ref>Preferably, Rama 273:3 writes that one should make one's meal immediately after [[Kiddish]]. Mishna Brurah 273:12 explains that preferably, one should eat one's meal right after [[Kiddish]] without waiting. However, Bedieved, Mishna Brurah 273:12 and Piskei Teshuvot 273:3 based on Aruch HaShulchan 263:1 write that one shouldn't make a new [[Kiddish]] even if one had a long break or made a change in place and returned to the place of the [[Kiddish]]. On the other hand, if one didn't have in mind to eat immediately and then made an interruption, Mishna Brurah 273:14 writes that a new Kiddush is needed. Halichot Olam (vol 3, pg 3) defines this interruption as 72 minutes. </ref> | ||
##Even though Kiddush should be recited immediately prior to the meal, if there is a halachic need related to the meal to delay it, it is permitted to delay for that reason. For example, the Kiddush at the seder on Pesach is made much in advance of the meal but it is acceptable since the Maggid is a necessary prerequisite to the meal.<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 (Kol Sinai Tevet 5724 p. 15)] writes that Maggid doesn't make the Kiddush before the meal not adjacent to the meal because the Maggid is necessary for the meal as we need to speak about the Matzah (''Lechem Shonim Alav Devarim Harbeh''). Halichot Shlomo of Rav Shlomo Zalman Auerbach (Moadim v. 2 p. 248 9:14) agrees and explains that the Maggid is intrinsically part of the meal and such was the establishment of chazal. See Rav Chaim Palagi Haggadah regarding how Maggid is an extension of Kiddush (like the Rif cited by Avudraham why there's no bracha on Maggid since Kiddush already fulfills the mitzvah of Maggid).</ref> | ##Even though Kiddush should be recited immediately prior to the meal, if there is a halachic need related to the meal to delay it, it is permitted to delay for that reason. For example, the Kiddush at the seder on Pesach is made much in advance of the meal but it is acceptable since the Maggid is a necessary prerequisite to the meal.<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=15 (Kol Sinai Tevet 5724 p. 15)] writes that Maggid doesn't make the Kiddush before the meal not adjacent to the meal because the Maggid is necessary for the meal as we need to speak about the Matzah (''Lechem Shonim Alav Devarim Harbeh''). Halichot Shlomo of Rav Shlomo Zalman Auerbach (Moadim v. 2 p. 248 9:14) agrees and explains that the Maggid is intrinsically part of the meal and such was the establishment of chazal. See Rav Chaim Palagi Haggadah regarding how Maggid is an extension of Kiddush (like the Rif cited by Avudraham why there's no bracha on Maggid since Kiddush already fulfills the mitzvah of Maggid).</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 [[reviyit]] of wine.<ref>Shulchan Aruch O.C. 273:5 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. Magen Avraham 273:10 and Mishna Brurah 273:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 273:25 comments that certainly [[mezonot]] fulfills the obligation as it's more significant than wine. Rabbi Akiva Eiger (on MA 273:11) points out that Magen Avraham 188:9 quotes Rabbenu Yonah Brachot 36b s.v. birkat who disagrees with the logic of the Bet Yosef 273:5 in explaining the geonim. Mishna Brurah 273:25 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 Magen Avraham 273:11 and the Shaarei Teshuva 289:1 whether one can fulfill one's fulfill with [[mezonot]] that's not Pat HaBah Bekisnin. The Mishna Brurah 273:25 holds like the Magen 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> Even though theoretically this applies also at night, one should be strict at night not to rely on this.<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=13 (Kol Sinai Tevet 5724 p. 13)] writes that since some disagree with the geonim we shouldn't rely on them at night when Kiddush is Biblical. Mishna Brurah (Shaar Hatziyun 273:29) questions whether or not we should rely on the geonim for the kiddush at night and leaves it unresolved.</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 [[reviyit]] of wine.<ref>Shulchan Aruch O.C. 273:5 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. Magen Avraham 273:10 and Mishna Brurah 273:21 rule that a [[Kezayit]] is needed to fulfill this obligation. Mishna Brurah 273:25 comments that certainly [[mezonot]] fulfills the obligation as it's more significant than wine. Rabbi Akiva Eiger (on MA 273:11) points out that Magen Avraham 188:9 quotes Rabbenu Yonah Brachot 36b s.v. birkat who disagrees with the logic of the Bet Yosef 273:5 in explaining the geonim. Mishna Brurah 273:25 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 Magen Avraham 273:11 and the Shaarei Teshuva 289:1 whether one can fulfill one's fulfill with [[mezonot]] that's not Pat HaBah Bekisnin. The Mishna Brurah 273:25 holds like the Magen 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> Even though theoretically this applies also at night, one should be strict at night not to rely on this and to make sure to have a egg's volume of bread (once one has done this, he may finish his meal in a different location).<ref>Rav Ovadia Yosef in [http://www.hebrewbooks.org/pdfpager.aspx?req=25473&st=&pgnum=13 (Kol Sinai Tevet 5724 p. 13)] writes that since some disagree with the geonim we shouldn't rely on them at night when Kiddush is Biblical. Mishna Brurah (Shaar Hatziyun 273:29) questions whether or not we should rely on the geonim for the kiddush at night and leaves it unresolved.</ref> | ||
#If someone is reciting kiddush in one room and someone else is hearing the kiddush in another room if the person listening to the kiddush is going to eat his meal in the room where he is that is considered kiddush in the place of the meal. The reason is that the one fulfilling his obligation of kiddush needs to be in the room where he is going to eat his meal and not where the person making kiddush is.<ref>Maharam Chalavah Pesachim 101a explains that they used to make kiddush in shul and people in a nearby room would hear the kiddush and fulfill their obligation and eat there. It is considered kiddush in the place where they're going to eat since they're fulfilling their obligation and they're the ones eating. The location of the making kiddush doesn't impact that. Tosfot Pesachim 101a s.v. dochlu implies otherwise. Nonetheless, the Bet Yosef 273:6 cites the Rabbenu Yerucham, Smag, and Hagahot Maimoniyot who agreed with Maharam Chalavah. Shulchan Aruch OC 273:6 holds like Maharam Chalavah. Rabbi Akiva Eiger 273:2 explains that those listening to the kiddush are like making kiddush themselves.</ref> | #If someone is reciting kiddush in one room and someone else is hearing the kiddush in another room if the person listening to the kiddush is going to eat his meal in the room where he is that is considered kiddush in the place of the meal. The reason is that the one fulfilling his obligation of kiddush needs to be in the room where he is going to eat his meal and not where the person making kiddush is.<ref>Maharam Chalavah Pesachim 101a explains that they used to make kiddush in shul and people in a nearby room would hear the kiddush and fulfill their obligation and eat there. It is considered kiddush in the place where they're going to eat since they're fulfilling their obligation and they're the ones eating. The location of the making kiddush doesn't impact that. Tosfot Pesachim 101a s.v. dochlu implies otherwise. Nonetheless, the Bet Yosef 273:6 cites the Rabbenu Yerucham, Smag, and Hagahot Maimoniyot who agreed with Maharam Chalavah. Shulchan Aruch OC 273:6 holds like Maharam Chalavah. Rabbi Akiva Eiger 273:2 explains that those listening to the kiddush are like making kiddush themselves.</ref> | ||
#If when one made kiddush, he had intention to eat in one part of the room, but ended up eating in a different side of the room, one would fulfill his obligation of kiddush, but preferably, one should eat in the same part of the room that he intended to initially<ref>Chazon Ovadia 2 pg. 126 - See footnote where Rav Ovadia clarifies that if one intended from the time he made kiddush to eat on a different side of the same room, then even eating on the other side of the room would be permitted lechatchilla.</ref> . | |||
#If one would like to make kiddush in his house, but eat the actual meal in one's yard, one must fulfill two conditions. First, at the time of kiddush he must have intention to eat in the yard, and Secondly, from wherever he is eating in his yard, he must be able to the see the place in house where he made kiddsh. After the fact (bedieved), if one didn't have intention when making kiddush to eat in the yard, and ultimately did (as long as he could see the place he made kiddush in) he would have fulfilled his obligation.<ref>Chazon Ovadia 2 - pg. 127 </ref> | |||
#One should try to make kiddush and eat the shabbat meal by the shabbat candles, but if for any reason this would cause an inconvenience (for example, would prefer to eat in the yard etc.), one may make kiddush and eat somewhere else. <ref>Chazon Ovadia vol.2 pg. 145-146 - he says although its considered a "mitzva min hamuvchar" to eat by candles, at the same time, the mitzva of shabbat candles were only given to us to enjoy shabbat, not to bother us...</ref> | |||
==Women== | ==Women== | ||
#The Mitzvah of Kiddush is unique in that women are obligated even though it is a | #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 switching the terms "Zachor" and "Shamor" implying that anyone who is obligated in the negative commands is also obligated in the positive ones. Shulchan Aruch 271:2 and Kitzur Shulchan Aruch 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> | ||
#Since women are obligated on a biblical level, they should either listen to their husband or hear another adult make [[Kiddish]] and answer [[Amen]], or say it themselves.<ref>Since women are obligated in [[Kiddish]] on a biblical level, they can definitely make [[Kiddish]] for themselves. Additionally since a man is obligated, a women can fulfill her obligation with the man's [[Kiddish]] as they both have a Deorittah obligation. According the Magen Avraham that one fulfills the Deorittah obligation in [[prayer]], if a man and women have both already prayed, they can fulfill each other's obligation since they have equal obligations. However, if the man prayed and the women didn't, then the man is obligated on a Rabbinical level and the women is obligated on a Biblical level. If so, Rav Yechezkel Landau in Dagul Mirvavah 271:2 asks, whether the women can't fulfill her obligation with the man's reading, or perhaps she can because nonetheless, men are able to fulfill the obligation of others using Arevim Zeh LaZeh (the side is also not definite because the Rosh ([[Brachot]] 3:13 last line) writes that women aren't included in Arevim). He leaves it unanswered and the Kitzur Shulchan Aruch 77:4 writes that it's preferable that women say the [[kiddish]] along with the one making [[Kiddish]] so that they are fulfilling their own obligation. However, the Sh"t Rabbi Akiva Eiger 1:7 argues that certainly women are included in Arevim Zeh LaZeh (and explains that the Rosh was talking about mitzvot that women are exempt from) and so a man with a Derabbanan obligation can fulfill a woman's obligation even if she is has a Deorittah obligation. Aruch HaShulchan 271:6 and Chazon Ovadyah ([[Shabbat]] vol 2 pg 24) concur. </ref> | #Since women are obligated on a biblical level, they should either listen to their husband or hear another adult make [[Kiddish]] and answer [[Amen]], or say it themselves.<ref>Since women are obligated in [[Kiddish]] on a biblical level, they can definitely make [[Kiddish]] for themselves. Additionally since a man is obligated, a women can fulfill her obligation with the man's [[Kiddish]] as they both have a Deorittah obligation. According the Magen Avraham that one fulfills the Deorittah obligation in [[prayer]], if a man and women have both already prayed, they can fulfill each other's obligation since they have equal obligations. However, if the man prayed and the women didn't, then the man is obligated on a Rabbinical level and the women is obligated on a Biblical level. If so, Rav Yechezkel Landau in Dagul Mirvavah 271:2 asks, whether the women can't fulfill her obligation with the man's reading, or perhaps she can because nonetheless, men are able to fulfill the obligation of others using Arevim Zeh LaZeh (the side is also not definite because the Rosh ([[Brachot]] 3:13 last line) writes that women aren't included in Arevim). He leaves it unanswered and the Kitzur Shulchan Aruch 77:4 writes that it's preferable that women say the [[kiddish]] along with the one making [[Kiddish]] so that they are fulfilling their own obligation. However, the Sh"t Rabbi Akiva Eiger 1:7 argues that certainly women are included in Arevim Zeh LaZeh (and explains that the Rosh was talking about mitzvot that women are exempt from) and so a man with a Derabbanan obligation can fulfill a woman's obligation even if she is has a Deorittah obligation. Aruch HaShulchan 271:6 and Chazon Ovadyah ([[Shabbat]] vol 2 pg 24) concur. </ref> | ||
#Technically a woman can fulfill the obligation of her husband and family though it isn't advised.<ref>Shulchan Aruch 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, Magen 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> | #Technically a woman can fulfill the obligation of her husband and family though it isn't advised.<ref>Shulchan Aruch 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, Magen 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> | ||
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===If there is no wine or grape juice=== | ===If there is no wine or grape juice=== | ||
#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>Shulchan Aruch 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 Brurah 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 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>Shulchan Aruch 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 Brurah 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>Shulchan Aruch 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 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]]. </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>Shulchan Aruch 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 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]]. </ref> | ||
