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Kiddush: Difference between revisions
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#For [[Kiddish|kiddush]], the [[Revi'it]] should be considered to be 4.4oz.<ref>Haggadah Kol Dodi (Rabbi Dovid Feinstein, 5730, pg 4) writes that the [[Revi'it]] for kiddush on [[Shabbat]] (using the method of measuring finger-widths) should be 4.42 oz.</ref> | #For [[Kiddish|kiddush]], the [[Revi'it]] should be considered to be 4.4oz.<ref>Haggadah Kol Dodi (Rabbi Dovid Feinstein, 5730, pg 4) writes that the [[Revi'it]] for kiddush on [[Shabbat]] (using the method of measuring finger-widths) should be 4.42 oz.</ref> | ||
== | ==Kiddush in Shul== | ||
#In the days of the gemara, the Rabbis instituted saying [[Kiddish|kiddush]] 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 that it is better not to. Mishna Brurah 269:5 writes that the common minhag is to say Kiddush in shul, and that 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 actually encouraged to say Kiddush in shul. If that is not the case, then a shul which doesn't yet have an established minhag shouldn't say kiddush in shul, but if their minhag is to say it then they may continue to do so. | #In the days of the gemara, the Rabbis instituted saying [[Kiddish|kiddush]] 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 that it is better not to. Mishna Brurah 269:5 writes that the common minhag is to say Kiddush in shul, and that 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 actually encouraged to say Kiddush in shul. If that is not the case, then a shul which doesn't yet have an established minhag shouldn't say kiddush in shul, but if their minhag is to say it then they may continue to do so. | ||
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#The minhag is to stand for [[kiddish|kiddush]] in shul.<ref>Rama 269:1 </ref> It is a segulah that one's knees won't feel tired.<ref>Mishna Brurah 269:6</ref> | #The minhag is to stand for [[kiddish|kiddush]] in shul.<ref>Rama 269:1 </ref> It is a segulah that one's knees won't feel tired.<ref>Mishna Brurah 269:6</ref> | ||
== | ==Kiddush at night== | ||
#On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not tary in conversation at shul.<ref>Yalkut Yosef [[Shabbat]] 1 271:1. See also Tur (very beginning of siman 271) who uses the language of ״ימהר לאכול מיד״. </ref> | #On Friday night, one should hurry home after shul to bring in the [[Shabbat]] and not tary in conversation at shul.<ref>Yalkut Yosef [[Shabbat]] 1 271:1. See also Tur (very beginning of siman 271) who uses the language of ״ימהר לאכול מיד״. </ref> | ||
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##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 of this pasuk, and don't say the entire first part quietly<ref>The verse (bereishis 1:31) begins with the phrase: "וַיַּ֤רְא אֱלֹקים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד" - and G-d saw everything He had made, and behold it was very good.</ref>, 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> | ##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 of this pasuk, and don't say the entire first part quietly<ref>The verse (bereishis 1:31) begins with the phrase: "וַיַּ֤רְא אֱלֹקים֙ אֶת־כָּל־אֲשֶׁ֣ר עָשָׂ֔ה וְהִנֵּה־ט֖וֹב מְאֹ֑ד" - and G-d saw everything He had made, and behold it was very good.</ref>, 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> | ||
== | ==Kiddush of the Day== | ||
#The text of [[Kiddish|kiddush]] during the day is just Borei Pri Hagefen.<ref>The Gemara Pesachim 106a states that the primary [[Kiddish|Kiddush]] is at night, but there's also a [[Kiddish|Kiddush]] of the day. Even though it seems to be Deoraitah, 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|Kiddush]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish|Kiddush]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 codify this as halacha. </ref> | #The text of [[Kiddish|kiddush]] during the day is just Borei Pri Hagefen.<ref>The Gemara Pesachim 106a states that the primary [[Kiddish|Kiddush]] is at night, but there's also a [[Kiddish|Kiddush]] of the day. Even though it seems to be Deoraitah, 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|Kiddush]] during the day is only Rabbinic. The gemara concludes that the text of such a [[Kiddish|Kiddush]] is just Borei Pri [[HaGefen]]. Rambam (Hilchot [[Shabbat]] 29:10) and Shulchan Aruch 289:1 codify this as halacha. </ref> | ||
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#If one does eat before [[Mussaf]] one must first recite [[Kiddish|kiddush]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish|kiddush]].<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 kiddush at the bread meal if he recited kiddush 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> | #If one does eat before [[Mussaf]] one must first recite [[Kiddish|kiddush]] and have a [[Revi'it]] of wine or eat a [[Kezayit]] of baked [[mezonot]] (cakes and cookies) in order to fulfill [[Kiddish|kiddush]].<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 kiddush at the bread meal if he recited kiddush 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 | ==The Cup for Kiddush== | ||
#Some authorities say that one may not use a plastic or paper cup for [[Kiddish|kiddush]] | #Some authorities say that one may not use a plastic or paper cup for [[Kiddish|kiddush]]. However, many authorities permit them, but agree that it's preferable to use a real cup.<ref>Sh"t Igrot Moshe O"C 3:39 forbids using a plastic or paper cup as they aren't considered a nice cup and it's worse off than a broken cup (which is forbidden by Shulchan Aruch 183:3. Mishna Brurah 183:11 says that even if it is just the base that is cracked one should still be strict.) The Radiance of [[Shabbos]] (page 81 footnote 3) relates how in personal conversation with Rav Moshe he was told that this doesn't depend on the quality of the plastic at all. [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 min 25-30)] agrees with Rav Moshe. | ||
*However, Sh"t Tzitz Eliezer 12:23 differentiates between a cup that would be used for hot liquids and could be reused and one that's ruined after it's first use. Even if one personally doesn't reuse it, it is still considered a kli. This is true for kiddush, [[havdala]], and [[netilat yadayim]]. Sh"t Beer Moshe 5:55 on the other hand, only allows cup that are commonly reused and therefore only permits plastic cups and not paper cups, or small shot glasses because those are rarely reused. | *However, Sh"t Tzitz Eliezer 12:23 differentiates between a cup that would be used for hot liquids and could be reused and one that's ruined after it's first use. Even if one personally doesn't reuse it, it is still considered a kli. This is true for kiddush, [[havdala]], and [[netilat yadayim]]. Sh"t Beer Moshe 5:55 on the other hand, only allows cup that are commonly reused and therefore only permits plastic cups and not paper cups, or small shot glasses because those are rarely reused. | ||
*Sh"t Az Nidabru 6:49 is the most lenient allowing any disposal cup, however, it's still preferable to use a better cup as a hidur mitzvah. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2 p. 56) concur with the lenient opinion. See further: [http://www.yutorah.org/lectures/lecture.cfm/727120/Rabbi_Aryeh_Lebowitz/kiddush_with_disposable_cups Rabbi Aryeh Lebowitz on yutorah.org]. Although many poskim, say that using two plastic cups doesn't help at all, see [http://www.yeshiva.org.il/ask/?id=62394 Rav Dov Lior] for the explanation of that practice, though he writes that he doesn't necessarily think that it helps the issue.</ref> After the fact, one fulfilled one's obligation even if one holds one shouldn't use a disposable cup.<ref>Mishna Brurah 183:10 writes that the entire concept of having a cup for kiddush | *Sh"t Az Nidabru 6:49 is the most lenient allowing any disposal cup, however, it's still preferable to use a better cup as a hidur mitzvah. Shevut Yitzchak (vol 1, 4:5, pg 48) in name of Rav Elyashiv and Chazon Ovadyah ([[Shabbat]] vol 2 p. 56) concur with the lenient opinion. See further: [http://www.yutorah.org/lectures/lecture.cfm/727120/Rabbi_Aryeh_Lebowitz/kiddush_with_disposable_cups Rabbi Aryeh Lebowitz on yutorah.org]. Although many poskim, say that using two plastic cups doesn't help at all, see [http://www.yeshiva.org.il/ask/?id=62394 Rav Dov Lior] for the explanation of that practice, though he writes that he doesn't necessarily think that it helps the issue.</ref> After the fact, one fulfilled one's obligation even if one holds that one shouldn't use a disposable cup.<ref>Mishna Brurah 183:10 writes that the entire concept of having a proper cup for kiddush is important initially (lechatchila) but after the fact (b'dieved) it isn't critical and one still fulfills one's obligation without it. Therefore, [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 min 25-30)] explained that Rav Moshe, who invalidated a disposable cup for kiddush because it is like it is already broken, would agree that if one nevertheless used such a cup one has still fulfilled their obligation. | ||
*Rashba 51a s.v. ha writes that if a person doesn’t have one of the four major rules of a kos shel bracha a person doesn’t fulfill their obligation, the others are enhancements initially. Meiri 51a s.v. asara quote some who said that they are all only critical initially. Mishna Brurah 183:10 implies that we follow the Meiri. Maaseh Rav n. 86 follows the Rashba that it would prevent fulfilling one's obligation.</ref> | *Rashba 51a s.v. ha writes that if a person doesn’t have one of the four major rules of a kos shel bracha a person doesn’t fulfill their obligation, the others are enhancements initially. Meiri 51a s.v. asara quote some who said that they are all only critical initially. Mishna Brurah 183:10 implies that we follow the Meiri. Maaseh Rav n. 86 follows the Rashba that it would prevent fulfilling one's obligation.</ref> | ||
#The cup of [[Kiddish|kiddush]] should be rinsed out before being used if it isn't already clean.<ref>The Gemara Brachot 51a establishes that the kos shel bracha should be cleaned on the inside and outside before it is used. Shulchan Aruch OC 183:1 codifies this gemara but adds that it is only necessary if the cup is dirty but if it is clean it doesn't need to be | #The cup of [[Kiddish|kiddush]] should be rinsed out before being used if it isn't already clean.<ref>The Gemara Brachot 51a establishes that the kos shel bracha should be cleaned on the inside and outside before it is used. Shulchan Aruch OC 183:1 codifies this gemara but adds that it is only necessary if the cup is dirty, but if it is clean then it doesn't need to be rinsed out. Chaye Adam ([[Shabbat]] 6:13) agrees. Mishna Brurah 183:3 writes that it is proper to clean it out unless it is completely clean. </ref> | ||
#Some say it is a nice practice to surround the kiddush cup with six small cups of wine. The minhag | ##According to Kabbalah, even if the cup is clean, one should still rinse it both inside and outside.<ref>Kaf Hachaim 183:4</ref> | ||
#The kiddush cup should be full.<ref>Gemara Brachot 51a, Shulchan Aruch OC 183:2</ref> If a person is afraid of spilling it is sufficient that it is almost full | #Some say it is a nice practice to surround the kiddush cup with six small cups of wine. The minhag is to not be concerned for this opinion.<ref>Gra in Maaseh Rav n. 174 states that it is nice to have six small cups surrounding the main kiddush cup. His reason is that this is the practice of Itur of the Gemara Brachot 51a and even though the gemara says we don't have that practice the gemara only meant that it isn't critical but it is still a nice practice. Kaf Hachaim 183:3 writes that it isn't our practice since we try to follow the other explanation of Itur is having talmidei chachamim around the table, which isn't always possible but when it is that's the main method to add significance to the kiddush. </ref> | ||
#The kiddush cup should be full.<ref>Gemara Brachot 51a, Shulchan Aruch OC 183:2</ref> | |||
##If a person is afraid of spilling, it is sufficient that it is almost full (e.g. 1/4 inch below the top).<ref>Taz 183:4 writes that the practice of not filling up the cup to the very top is because of a concern that it will spill and make a mess. Kaf Hachaim 183:13 adds to the Taz that it isn't considered not full if it is almost full. Similarly, Rabbenu Yonah 37b s.v. al writes that even if the cup isn't completely full it is considered full for a kos shel bracha. [https://www.yutorah.org/sidebar/lecture.cfm/899518/rabbi-hershel-schachter/berachos-101-50b-51b-kos-shel-beracha-chay-malei-shetifa-hadacha-disposable-cups-/ Rav Hershel Schachter (Brachot Shiur 101 beginning)] quoting Rav Shlomo Zalman Auerbach</ref> | |||
==Eating before | ==Eating before Kiddush== | ||
#It is | #It is Rabbinically<ref>Mishna Brurah 271:11 writes that the prohibition is only Rabbinic. </ref> forbidden to eat or drink anything, even water,<ref>[[Maggid]] Mishna (Hilchot [[Shabbat]] 29:5) explains that the Rambam holds that drinking water before [[Kiddish|Kiddush]] 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|kiddush]] once the time for [[Kiddish|kiddush]] has come.<ref>Pesachim 106b records a dispute whether one who tasted food before [[Kiddish|Kiddush]] can still make [[Kiddish|Kiddush]]. Bet Yosef 271:4 understands from there that everyone agrees that initially (lechatchila) it is forbidden to eat or drink before [[Kiddish|Kiddush]]. Rambam (Hilchot [[Shabbat]] 29:5), Tur and Shulchan Aruch 271:4 all rule that it's forbidden to eat before making [[Kiddish|Kiddush]]. </ref> This applies to both the nighttime and daytime Kiddush.<ref>Kitzur Shulchan Aruch 77:13. See Rambam (hilchot shabbat 29:10) who holds that it is forbidden to eat/drink before kiddush shabbat-day, just as Friday night. However, the Ra'avad (hasagot ibid) vehemently disagrees ("בחיי ראשי אם מסברא אמרה לא סבר מימיו סברא פחותה מזו"). Shulchan Aruch 289:1 sides with the Rambam. </ref> | ||
##Some explain the reason is because of the general prohibition to eat before performing a time-sensitive mitzvah that one is obligated to perform.<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 refrain from eating before acknowledging and declaring the sanctity of the day.<ref>Aruch Hashulchan 271:12</ref> | |||
##A third suggestion is based on the pasuk: ״וקראת לשבת עונג״ (and you shall call the shabbat a delight)<ref>Yeshaya 58:13</ref>. We understand the phrase "and you shall call the shabbat" to refer to making kiddush, and the phrase "delight" to refer to eating and drinking, and conclude that kiddush must precede "delighting", just as comes first in the pasuk.<ref>Igrot Moshe OC 4:63 s.v. aval af explains based on the Rashbam and Tosfot (Pesachim 101a) that the prohibition to eat before kiddush is built 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> | |||
=== When | === When the Prohibition Begins === | ||
#If one takes [[Shabbat]] upon oneself early, it's forbidden to eat before making [[Kiddish|kiddush]].<ref>Magen Avraham 271:5 in name of the Bach writes that it | #Friday night: | ||
#If one doesn't | ##If one takes [[Shabbat]] upon oneself early, it's forbidden to eat before making [[Kiddish|kiddush]].<ref>Magen Avraham 271:5 in name of the Bach writes that if one accepted [[Shabbat]] early, it is forbidden to eat before making [[Kiddish|Kiddush]]. Mishna Brurah 271:11 agrees.</ref> | ||
# | ##If one doesn't take [[Shabbat]] upon oneself early, then the prohibition begins once the sun sets.<ref>Magen Avraham 271:5, Mishna Brurah 271:11, and Ben Ish Chai Bereshit 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) Bein 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 still the day. | |||
(4) He understands the Rambam's shita to be that one can drink anything besides wine before Kiddush.</ref> | |||
#Shabbat day: | |||
##Once one davens shacharit, they are obligated in kiddush, and the prohibition kicks in.<ref>Mishnah Berurah 286:7 citing the Magen Avraham and the Bach. Before one davens shacharit, while the prohibition of eating before kiddush has not yet begun, there is a separate prohibition in effect of eating before davening. However, with respect to this latter prohibition, it is permitted to drink water. See Tur siman 289 who cites the practice of his father, the Rosh, who would drink water before davening on shabbat morning. He explains that this is allowed since drinking water before davening is not asur, and the obligation of kiddush does not begin until after shacharit.</ref> | |||
=== Drinking Water === | === Drinking Water === | ||
#It is forbidden to drink water before kiddush Friday night.<ref>Shulchan Aruch O.C. 271:4</ref> | #It is forbidden to drink water before kiddush Friday night.<ref>Shulchan Aruch O.C. 271:4. See above section on "eating 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: | #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 271:13 agree. However, Ben Ish Chai Bereshit 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|kiddush]] doesn't apply until one prayed.<ref>Tur writes in the name of his father, the Rosh, and Shulchan Aruch 289:1 </ref> | #If one is thirsty, it is permissible to drink water before [[Shacharit]] on [[Shabbat]] day, since the obligation of [[Kiddish|kiddush]] 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 === | ||
#Someone who is sick and needs to eat before davening on Shabbat, according to Ashkenazim should recite Kiddush | #Someone who is sick and needs to eat before davening on Shabbat, (according to Ashkenazim) should recite Kiddush before eating, unless they don't need to 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 first, 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, and that way he won't be obligated to make kiddush.</ref> | ||
#If someone needs to eat after Shacharit before Mussaf | ##According to Sephardim, it isn't necessary to make kiddush in any event.<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, they should make kiddush first. | |||
##If they don't have wine or another drink (חמרא מדינא) upon which to make kiddush, they still may eat fruit or mezonos foods.<ref>Shemirat Shabbat Kehilchata 52:15. Mishnah Berurah 286:9 in the name of the Eliyah Rabah.</ref> | |||
=== Children === | === Children === | ||
#It is permitted for children to eat before kiddush | #It is permitted for children to eat before kiddush both by night and day. This applies even if they have reached the age of chinuch.<ref>Shemirat Shabbat Kehilchata 52:18 is lenient, since the prohibition of eating before kiddush is not a prohibition on the food itself (איסור חפצא) but rather just on the person not to eat at this time (איסור גברא). We can therefore be more lenient with respect to the prohibition of ספייה (abetting a minor in the performance of a prohibition), and since the child needs the food, it is permitted.</ref> | ||
=== Women === | === 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> | #A woman who usually davens Shacharit before eating should also do so on Shabbat. She may drink before davening 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 kiddush. However, if she usually does not daven Shacharit at all or she davens after she eats because she relies on | ##If she's sick and needs to eat before davening, she does not have to recite kiddush. | ||
#However, if she usually does not daven Shacharit at all, or if she usually davens after she eats (because she relies on the opinion that she only has to recite some request from Hashem in order to fulfill the mitzvah of davening), then she should recite kiddush before eating.<ref>Shemirat Shabbat Kehilchata 52:13</ref> | |||
##In an extenuating circumstance when she's weak and has no wine, she may eat without kiddush.<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 Kiddush during the day.</ref> | |||
==Timing== | ==Timing== | ||
