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#When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר" - "Vayihi erev vayihi boker" quietly before saying "יום הששי" Yom Hashishi. While we generally avoid reciting Pesukim in ways which differ from their presentation in the Torah<ref>Tanit 27b, [[Megillah]] 22a. "כל פסוקא דלא פסקיה משה אנן לא פסקינן".</ref>, nonetheless we only say the second part, and don't say the first part of the Pasuk quietly because Chazal understand the words "טוב מאד" as a reference to death. However, there is debate whether one is allowed to say only part of a Pasuk so some are careful to add the rest of the Pasuk ''Vayar Elokim Et Kol Asher Asa Vehini Tov Meod, Veyihi Erev Vayihi Boker Yom Hashishi''.<ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10. Chatom Sofer OC 1:51 explains the minhag is based on the fact that we want to mention yom hashishi before vayichulu hashamayim since there’s an acrostic of Hashem’s name of the first letter of each of those four words. But since we don’t want to mention only two words from a pasuk since it is meaningless we include a whole phrase. However, we don’t want to say the whole pasuk since the midrash says that there’s a reference to death in the beginning of the pasuk. [http://www.havabooks.co.il/sms.asp?cat=6 Rav Aviner] Nefesh Harav (p. 159) quotes Rav Soloveitchik as having the practice to say the beginning part of the pasuk quietly to himself. He also cites this as the practice of the Steipler (Orchot Rabbenu v. 1 p. 109).</ref> | #When reciting [[Kiddush]] on Friday night, we say the words "ויהי ערב ויהי בקר" - "Vayihi erev vayihi boker" quietly before saying "יום הששי" Yom Hashishi. While we generally avoid reciting Pesukim in ways which differ from their presentation in the Torah<ref>Tanit 27b, [[Megillah]] 22a. "כל פסוקא דלא פסקיה משה אנן לא פסקינן".</ref>, nonetheless we only say the second part, and don't say the first part of the Pasuk quietly because Chazal understand the words "טוב מאד" as a reference to death. However, there is debate whether one is allowed to say only part of a Pasuk so some are careful to add the rest of the Pasuk ''Vayar Elokim Et Kol Asher Asa Vehini Tov Meod, Veyihi Erev Vayihi Boker Yom Hashishi''.<ref>Rama 271:10, Levush 271:10, Aruch HaShulchan 271:25, Chatom Sofer OC 10. Chatom Sofer OC 1:51 explains the minhag is based on the fact that we want to mention yom hashishi before vayichulu hashamayim since there’s an acrostic of Hashem’s name of the first letter of each of those four words. But since we don’t want to mention only two words from a pasuk since it is meaningless we include a whole phrase. However, we don’t want to say the whole pasuk since the midrash says that there’s a reference to death in the beginning of the pasuk. [http://www.havabooks.co.il/sms.asp?cat=6 Rav Aviner] Nefesh Harav (p. 159) quotes Rav Soloveitchik as having the practice to say the beginning part of the pasuk quietly to himself. He also cites this as the practice of the Steipler (Orchot Rabbenu v. 1 p. 109).</ref> | ||
==Kiddish of the | ==Kiddish of the Day== | ||
#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 Shulchan Aruch 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. | #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 Shulchan Aruch 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. | ||
==Pouring Off== | ==Pouring Off== | ||
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==Eating before Mussaf== | ==Eating before Mussaf== | ||
# | #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 Magen 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 Shulchan Aruch 77:15 agrees. See Rav Mordechai Eliyahu's comment on Kitzur Shulchan Aruch 77:15 where he writes that we only rely on this in situations of pressing need.</ref> | ||
#The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before [[Mussaf]] after having made [[Kiddish]].<ref>Shaar HaTziyun 286:7 writes that the measure for a meal before [[mussaf]] in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref> | #The custom is to be lenient to permit eating even more than a Kabaytzah of baked [[Mezonot]] (cakes and cookies) before [[Mussaf]] after having made [[Kiddish]].<ref>Shaar HaTziyun 286:7 writes that the measure for a meal before [[mussaf]] in regards to baked [[mezonot]] is the same as by [[Sukkah]]. Mishna Brurah 639:15-6 (regarding [[Sukkah]]) quotes some who say that if one establishes a meal out of the [[Pas HaBah Bekisnin]] certainly it requires a [[Sukkah]]. However, if one didn’t have it as a meal if one had more than a [[KeBaytzah]] then there’s a dispute whether one needs a [[Sukkah]] and if one eats less than a [[KeBaytzah]] then certainly it doesn’t require a [[Sukkah]]. Nonetheless, Halichot Shlomo ([[Tefillah]] 14:9, pg 179-80) writes that the minhag is to lenient to have even more than a Kabaytzah of baked [[mezonot]]. </ref> | ||
#If one does eat before [[Mussaf]] one must first | #If one does eat before [[Mussaf]] one must first recite [[Kiddish]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish]].<ref>Magen Avraham 286:1, Beiur Halacha 286:3 s.v. Achilat, Mishna Brurah 286:7, Shemirat Shabbat KeHilchata 52:17</ref> It is good practice to repeat Kiddish at the bread meal if he recited Kiddish the first time before Mussaf.<ref>Shemirat Shabbat Kehilchata 52:16 citing Yabia Omer 5:22:4 relying on the opinion that the mitzvah of Kiddish doesn't apply until after Mussaf.</ref> | ||
==The Cup for Kiddish== | ==The Cup for Kiddish== | ||
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==Eating before Kiddish== | ==Eating before Kiddish== | ||
#It is forbidden to eat before | #It is forbidden to eat anything before [[Kiddish]]. Some explain that it is because generally it is forbidden to eat before performing a mitzvah that one is obligated in.<ref>Levush 271:4, Ateret Tzvi 271:3, Mishna Brurah 271:11</ref> Others contend that it is based on [[kavod Shabbat]], honoring Shabbat, to not eat before acknowledging and declaring the sanctity of the day.<ref>Aruch Hashulchan 271:12</ref> A third suggestion is that Kiddush has to be the rabbis derive from "VeKarasa LiShabbos Oneg"<ref>Isiah </ref> "And you shall call to the [[Shabbos]] a delight", that there has to be a "calling" to the [[Shabbos]], meaning saying Kiddush, in the same place and also prior to it being "a delight", referring to eating/drinking.<ref>Igrot Moshe OC 4:63 s.v. aval af explained based on the Rashbam and Tosfot Pesachim 101a the prohibition to eat before kiddush would be based on the idea of וקראת לשבת עונג - במקום קריאה שם תהא עונג that the meal may only be had where kiddush is recited and not elsewhere or beforehand.</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> | ||
=== When is it forbidden to eat before Kiddish === | |||
#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 | #If one doesn't pray arvit or take [[Shabbat]] upon oneself early it is forbidden to eat before Kiddish once the sun sets.<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 after sunset).<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> | ||
#It is forbidden to eat anything before [[Kiddish]] of the day.<ref>Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch O.C. 289:1 rule that since there's an obligation to make [[Kiddish]] it's forbidden to eat anything before [[Kiddish]] of the day just like the [[Kiddish]] of Friday night. </ref> | |||
=== Drinking Water === | |||
#It is forbidden to drink water before Kiddish Friday night.<ref>Shulchan Aruch O.C. 271:4</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> | ||
#If one is thirsty it is 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 Shulchan Aruch 289:1 </ref> | |||
=== Someone who is Sick === | |||
#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> | |||
#If someone needs to eat after Shacharit before Mussaf he should make Kiddish. If he doesn't have wine or another drink to make Kiddish upon, he still may eat fruit or pat haba bkisnin.<ref>Shemirat Shabbat Kehilchata 52:15</ref> | |||
=== Children === | |||
#It is permitted for children to eat before Kiddish before by night and day. This applies even if he reached the age of chinuch.<ref>Shemirat Shabbat Kehilchata 52:18 is lenient since when eating before Kiddish the food itself isn't forbidden. It is just a forbidden time and since the child needs the food it is permitted.</ref> | |||
=== Women === | |||
#A woman who usually davens Shacharit before eating should also do so on Shabbat. She may drink just like men.<ref>Shemirat Shabbat Kehilchata 52:13</ref> | |||
#If she's sick and needs to eat before davening she does not have to recite Kiddish. However, if she usually does not daven Shacharit at all or she davens after she eats because she relies on reciting the opinion that she only has to recite some request from Hashem to fulfill the mitzvah of davening, she should recite Kiddish before eating.<ref>Shemirat Shabbat Kehilchata 52:13</ref> In an extenuating circumstance when she's weak doesn't have wine she may eat without Kiddish.<ref>Shemirat Shabbat Kehilchata 52:13 quoting Minchat Yitzchak 4:28:3 who includes a factor of relying on Maharam Chalavah that women are not obligated in Kiddish during the day.</ref> | |||
==Timing== | ==Timing== | ||
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#One may only make kiddush on wine that is proper for nisuch on the mizbeach, therefore, malodorous wine may not be used. However, malodorous wine can be fixed by adding other wine to it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref> Wine that has been sweetened with honey may still be used for kiddush (even though honey is an issue for nisuch on the mizbeach), the same ruling applies for all sweet wines.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 119 </ref> | #One may only make kiddush on wine that is proper for nisuch on the mizbeach, therefore, malodorous wine may not be used. However, malodorous wine can be fixed by adding other wine to it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref> Wine that has been sweetened with honey may still be used for kiddush (even though honey is an issue for nisuch on the mizbeach), the same ruling applies for all sweet wines.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 119 </ref> | ||
#Mevushal wine may be used for kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 115 </ref> | #Mevushal wine may be used for kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 115 </ref> | ||
#If wine tastes like wine but smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar but smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and | #If wine tastes like wine but smells like vinegar then it is permissible for making kiddush, but if wine tastes like vinegar but smells like wine then it is prohibited for making kiddush.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 82, based on Rambam, Hilchot Shabbat, Perek 29, Halachot 15 and 17, and Shulchan Aruch, Orach Chaim, 272:3 </ref> | ||
#Ideally, one should not make kiddush on wine that has been left open overnight, nevertheless, bediavad one has fulfilled the obligation if he/she made kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref> | #Ideally, one should not make kiddush on wine that has been left open overnight, nevertheless, bediavad one has fulfilled the obligation if he/she made kiddush on it.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref> | ||
#It is permissible to use wine that was left open as long as it was stored in a closet or refrigerator.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref> | #It is permissible to use wine that was left open as long as it was stored in a closet or refrigerator.<ref>Chazon Ovadia, Hilchot Shabbat, Chelek 2, Page 78 </ref> | ||
