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Kiddush: Difference between revisions
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==Eating before Kiddish== | ==Eating before Kiddish== | ||
# It's Rabbinically <ref> Mishna Berurah 271:11 writes that the prohibition is only Rabbinic. </ref> forbidden to eat anything even water <ref> Maggid Mishna explains that the Rambam holds drinking water before Kiddish is permitted, while the Rashba | # It's Rabbinically <ref> Mishna Berurah 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. Hagot 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> | ||
# If one takes Shabbat upon oneself early, it's forbidden to eat before making Kiddish. <ref> Magan Avraham in name of the Bach writes that it's forbidden to eat before making Kiddish if one accepted Shabbat early. </ref> Therefore, one can accept Shabbat early, make Kiddish, and eat even before praying Arvit as long as it's not within a half hour of the time to say Arvit. <ref> Magan Avraham 271:5 writes that one is allowed to accept Shabbat early, and then make Kiddish to permit eating, all before praying Arvit. Beir Heitev 271:4 quotes this as halacha. Kitzur Shulchan Aruch 77:4 and Mishna Brurah 271:11 limit the permit to eat to when one is more than a half hour before nightfall as is the halacha everyday of not eating before Arvit. </ref> | # If one takes Shabbat upon oneself early, it's forbidden to eat before making Kiddish. <ref> Magan Avraham in name of the Bach writes that it's forbidden to eat before making Kiddish if one accepted Shabbat early. </ref> Therefore, one can accept Shabbat early, make Kiddish, and eat even before praying Arvit as long as it's not within a half hour of the time to say Arvit. <ref> Magan Avraham 271:5 writes that one is allowed to accept Shabbat early, and then make Kiddish to permit eating, all before praying Arvit. Beir Heitev 271:4 quotes this as halacha. Kitzur Shulchan Aruch 77:4 and Mishna Brurah 271:11 limit the permit to eat to when one is more than a half hour before nightfall as is the halacha everyday of not eating before Arvit. </ref> | ||
# If one doesn't pray or take Shabbat upon oneself early The time that the probition begins from Ben HaShemashot. <ref> Magan Avraham 271, Mishna Berurah 271:11 and Ben Ish Chai Beresheet 17 write that the prohibition begins at Ben HaShemashot. </ref> | # If one doesn't pray or take Shabbat upon oneself early The time that the probition begins from Ben HaShemashot. <ref> Magan Avraham 271, Mishna Berurah 271:11 and Ben Ish Chai Beresheet 17 write that the prohibition begins at Ben 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> Magan Avraham writes that Kiddish can be made during the day if one accepts upon oneself Shabbat early. So rule the achronim including Kitzur Shulchan Aruch 77:2 and Mishna Brurah 271:11 concur. </ref> | #One can say Kiddish before nightfall if one accepts upon oneself Shabbat early. <ref> Magan Avraham writes that Kiddish can be made during the day if one accepts upon oneself Shabbat early. So rule the achronim including Kitzur Shulchan Aruch 77:2 and Mishna Brurah 271:11 concur. </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, the Aruch HaShulchan and Ben Ish Chai 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 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> | ||
# If one forgot to say Kiddish on Friday night and only remembered during Ben HaShemashot of Saturday, one should say Kiddish then without Shem UMalchut. <ref> Ben Ish Chai Beresheet 19 writes that one could argue that since according to the Magan Avraham, once one prayed on Shabbat the obligation of Kiddish is only Derabbanan and in a case of doubt such as Ben HaShemashot, we should apply the rule of Safek Derabbanan Lekula. However, the Ben Ish Chai rejects such an argument because there are those who limit the Magan Avraham to a case when one doesn't have wine or one had Kavana to fulfill one's obligation. </ref> | # If one forgot to say Kiddish on Friday night and only remembered during Ben HaShemashot of Saturday, one should say Kiddish then without Shem UMalchut. <ref> Ben Ish Chai Beresheet 19 writes that one could argue that since according to the Magan Avraham, once one prayed on Shabbat the obligation of Kiddish is only Derabbanan and in a case of doubt such as Ben HaShemashot, we should apply the rule of Safek Derabbanan Lekula. However, the Ben Ish Chai rejects such an argument because there are those who limit the Magan Avraham to a case when one doesn't have wine or one had Kavana to fulfill one's obligation. </ref> | ||
# If one forgot to say Kiddish on Friday night and only remembered during Ben HaShemashot of Saturday, and one didn't pray any prayer of Shabbat, one should make Kiddish with a Bracha. <ref> Ben Ish Chai Beresheet 19 writes that since Kiddish is Deorittah and if one didn't pray any Shabbat prayer one is still obligated in Kiddish and so one can still make Kiddish during Ben HaShemashot with a Bracha because of the rule Safek Deorittah LeChumra just like if there's a doubt concerning Birkat HaMazon. </ref> | # If one forgot to say Kiddish on Friday night and only remembered during Ben HaShemashot of Saturday, and one didn't pray any prayer of Shabbat, one should make Kiddish with a Bracha. <ref> Ben Ish Chai Beresheet 19 writes that since Kiddish is Deorittah and if one didn't pray any Shabbat prayer one is still obligated in Kiddish and so one can still make Kiddish during Ben HaShemashot with a Bracha because of the rule Safek Deorittah LeChumra just like if there's a doubt concerning Birkat HaMazon. </ref> | ||
==Washing before making Kiddish== | ==Washing before making Kiddish== | ||
# One should make Kiddish before washing for bread. However if one did wash before making Kiddish, one should make Kiddish on bread and not on wine. On the other hand, some Ashkenazim have the Minhag to specifically wash before making Kiddish over wine. <ref> Tur 271:12 in name of Rav Amram Goan (Siddur vol 2, Siman 17) writes 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's explanation of the Rif (22a) concur. Such was the minhag of the Maharam MeRotenburg (quoted in Tur 271:12) and so rules the S"A 271:12. Gra | # One should make Kiddish before washing for bread. However if one did wash before making Kiddish, one should make Kiddish on bread and not on wine. On the other hand, some Ashkenazim have the Minhag (specifically German Jews) to specifically wash before making Kiddish over wine and they have what to rely on. <ref> Tur 271:12 in name of Rav Amram Goan (Siddur vol 2, Siman 17) writes 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's explanation of the Rif (22a) concur. Such was the minhag of the Maharam MeRotenburg (quoted in Tur 271:12) and so rules the S"A 271:12. Gra 271:12, Maamer Mordechai 271:16, and Yalkut Yosef (Shabbat vol 1 pg 273) concur. However, the Rashbam (Pesachim 106b), and Baal HaMoar (Pesachim 21b D"H Amar Rav Bruna) explain the gemara differently 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 D"H Mekadesh) and the Ri (Pesachim 106b D"H Zimnin) hold that even Lechatchila one should wash before making Kiddish on wine. 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. </ref> | ||
== Women == | == Women == | ||
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# Since women are obligation on a biblical level, they should either listen to they husband or 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 Magan Avraham that one fulfills the Deorittah obligation in prayer, if a man and women both have already prayed, they are 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 Aravim). 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 obligation on a biblical level, they should either listen to they husband or 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 Magan Avraham that one fulfills the Deorittah obligation in prayer, if a man and women both have already prayed, they are 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 Aravim). 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> | ||
# 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 doesn't fulfill the obligation of men not in her family because it's not entirely appropriate. </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 doesn't fulfill the obligation of men not in her family because it's not entirely appropriate. </ref> | ||
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==Sitting or standing for Kiddish== | |||
# Some have the practice to sit during Kiddish. <ref> Chaye Adam (Shabbat 6:13) writes that it's preferable to sit during Kiddish so one can see the cup and one's family as one makes Kiddish. </ref> | |||
== Sources == | == Sources == | ||
<references/> | <references/> | ||
