{"id":649,"date":"2013-08-15T20:30:35","date_gmt":"2013-08-15T20:30:35","guid":{"rendered":"https:\/\/www.star-k.org\/articles\/?p=649"},"modified":"2024-01-02T19:44:33","modified_gmt":"2024-01-02T19:44:33","slug":"the-halachic-guide-to-kiddush","status":"publish","type":"post","link":"https:\/\/www.star-k.org\/articles\/kashrus-kurrents\/649\/the-halachic-guide-to-kiddush\/","title":{"rendered":"The Halachic Guide to Kiddush"},"content":{"rendered":"

Published Winter 2009<\/em><\/p>\n

One of the most beautiful scenes in Yiddishkeit<\/em> is the family gathered around the table for Kiddush<\/em>,  a special moment for which we wait all week.  On Yom Tov<\/em>, the beautiful melody1<\/sup><\/a> ushers in each of the Shalosh Regalim<\/em> with much excitement.<\/p>\n

Although we are quite familiar with how to recite Kiddush<\/em>, it is important to review the halachos<\/em> related to this mitzvah<\/em>.<\/p>\n

A.   Obligation<\/em><\/strong><\/p>\n

In the Aseres Hadibros<\/em> (Ten Commandments), we are commanded to \u201cRemember the Shabbos<\/em> day to sanctify it.\u201d  One fulfills this Torah<\/em> obligation by simply reciting Kiddush<\/em> on Shabbos.<\/em>2<\/sup><\/a> Chazal<\/em> (the Rabbis) instituted the recitation of Kiddush <\/em>over a cup of wine.3<\/sup><\/a>  This Kiddush<\/em> consists of Yom Hashishi-Vayechulu, Savri-Borai Pri Hagafen<\/em>, and the brocha <\/em>of Kiddush <\/em>as found in the Siddur<\/em>.4<\/sup><\/a>  Both men and women are equally obligated in this mitzvah<\/em>.5<\/sup><\/a><\/p>\n

B.   The Wine and Kiddush Cup <\/em><\/strong><\/p>\n

1.   Wine <\/strong>
\nKiddush<\/em> may be recited on any kosher wine6<\/sup><\/a> upon which the brocha<\/em> of Borei Pri Hagafen<\/em> is recited.  If one cannot drink wine, one may recite Kiddush<\/em> on grape juice.7<\/sup><\/a>  One must be careful to purchase only wine and grape juice that have a reliable kosher certification.<\/p>\n

2.   Kiddush Cup <\/strong>
\nThe cup must hold at least a revi<\/em>\u2019is<\/em> (3.8 fl. oz.; 112 ml).8<\/sup><\/a>  It is mehudar<\/em> (best)to recite Kiddush<\/em> using a silver becher<\/em>.9<\/sup><\/a>  The cup should be clean and intact without any cracks or holes.    One may also use a glass or any other non-disposable cup.  B\u2019sha\u2019as hadechak<\/em> (in a difficult situation), if the cups listed above are not available (e.g. one is traveling), one can recite Kiddush<\/em> on the wine while it is still in a bottle or in a paper, plastic or styrofoam cup.    It is best to fill the cup to the top.  However, if one does not have enough wine to fill the cup he need not fill it, provided that the cup contains a revi<\/em>\u2019is<\/em> of wine.<\/p>\n

3.   Amount to Drink<\/strong>
\nUpon completing Kiddush<\/em>, the one who recites it should drink a \u201cm<\/em>\u2019lo lugmav,<\/em>\u201d the amount of wine that fills one of his cheeks.  For an average adult male, this is between 1.5 and 2 fl. oz. (44-59 ml).  This amount should be drunk within a 30 second time span.10<\/sup><\/a>  B\u2019dieved<\/em>, one is yotzai<\/em> (has fulfilled his obligation) if it is drunk within four minutes.11<\/sup><\/a>  Ideally, anyone being yotzai Kiddush<\/em> through listening should also drink some of the wine;12<\/sup><\/a> however, the listener is still yotzai<\/em> without drinking any wine.<\/p>\n

If it is too difficult for the one who recites Kiddush<\/em> to drink a m\u2019lo lugmav<\/em>, someone else may drink the entire m\u2019lo lugmav<\/em>.  If this is not possible, he may share the wine with others so that they13<\/sup><\/a> collectively drink 2 fl. oz. (59 ml). Either way, the mekadesh<\/em> should at least drink a little of the wine.  If he cannot drink any of the wine or grape juice (e.g. he is ill), others who heard Kiddush<\/em> may drink the entire 2 fl. oz.14<\/sup><\/a><\/p>\n

C.    Kiddush B\u2019Makom seudah \u2013 Eating Immediately After Kiddush In The Same Location<\/em><\/strong><\/p>\n

One is yotzai<\/em> Kiddush<\/em> only if a \u201cseudah<\/em>\u201d (meal) is eaten immediately after Kiddush <\/em>in the same location.  This is known as Kiddush B\u2019Makom seudah<\/em>.<\/p>\n

1.   Location <\/strong>
\nB\u2019Makom seudah <\/em>means eating in the same room in which Kiddush<\/em> was heard.  It is acceptable if one heard Kiddush<\/em> while on one side of the dining room or social hall, and then moved to the other side of the room to eat.  However, one may not leave the building to eat the meal.  For example, one is not yotzai Kiddush<\/em> if he heard Kiddush<\/em> in shul<\/em> and then went home to eat.<\/p>\n

If one hears Kiddush<\/em> in one room, and intends15<\/sup><\/a> (has da\u2019as<\/em>) to eat in a different room in the same building, he may eat in the other room.16<\/sup><\/a>  This may be done l\u2019chatchilah<\/em> only if he can see the other room while saying Kiddush<\/em>.  If he cannot see the other room, he is only yotzai<\/em>  b\u2019dieved<\/em>.<\/p>\n

2.   Seudah <\/strong><\/p>\n

a. Ideally, the seudah<\/em> consists of bread.  Typically, following Kiddush<\/em> one washes and recites Hamotzi<\/em> on lechem mishne<\/em> (two loaves).  This constitutes Kiddush B\u2019Makom seudah<\/em>, as the seudah<\/em> follows Kiddush<\/em>.
\nb.  If one does not eat bread (e.g. at a simcha<\/em> in shul<\/em> after davening<\/em>), one may eat a food containing chamaishis minei dagan<\/em> (five special grains including wheat, oats, etc.) upon which the brocha<\/em> of Mezonos<\/em> is recited.17<\/sup><\/a>  Ideally, the food should be pas haba\u2019a b\u2019kisnin<\/em> (e.g. cake, cookies or crackers).  However, the \u201cseudah<\/em>\u201d may consist of other Mezonos<\/em> products, such as Yerushalmi<\/em> kugel<\/em> or pasta salad.18<\/sup><\/a>  In these cases, a regular seudahs Shabbos<\/em> with lechem mishne<\/em> must be eaten later.
\nc. B\u2019sha\u2019as hadechak<\/em>, if one is ill and cannot eat grain products for Kiddush B\u2019Makom seudah<\/em>, one can drink a revi’is<\/em> of wine or grape juice19<\/sup><\/a> to fulfill this condition.<\/p>\n

3.   Amount of Food<\/strong><\/p>\n

a.  In the above cases (as addressed previously in 2a and 2b), one must eat a k\u2019zayis<\/em>.  A k\u2019zayis<\/em> is 1.27 fl. oz. (38 ml).20<\/sup><\/a>  It is important to note that a brocha acharona<\/em> after eating cake (and\/or wine) should be recited while sitting.
\nb.  If one does not eat a k\u2019zayis<\/em>, one has not fulfilled his obligation of Kiddush<\/em>.  For example, if one heard Kiddush<\/em> on Shabbos<\/em> morning21<\/sup><\/a> in shul<\/em> and did not eat (or did not eat the prescribed amount), one is not yotzai Kiddush<\/em> and he must recite it again and then eat a seudah<\/em>.
\nc.  Although the \u201cseudah<\/em>\u201d one eats following Kiddush<\/em> (for Kiddush B\u2019Makom seudah<\/em>) can be a k\u2019zayis<\/em> of cake, it should be noted that to be yotzai <\/em>the three seudos <\/em>of Shabbos<\/em> (Shabbos<\/em> meals), one is required to eat a Hamotzi <\/em>product (e.g. challah<\/em>, bread or matzah<\/em>); a Mezonos<\/em> product does not suffice.  Ideally, at each seudah<\/em>, one should eat more than two k\u2019zaysim<\/em> of bread (i.e. \u201cyosair m\u2019kebaya<\/em>\u201d \u2013 at least 2.7 fl. oz., 80 ml); b\u2019dieved,<\/em> a k\u2019zayis<\/em> of bread will suffice.22<\/sup><\/a><\/p>\n

D.  Shomaya K\u2019Ona  – Hearing Kiddush Recited By Someone Else <\/em><\/strong>
\nEveryone has an obligation to recite and hear Kiddush<\/em>.  One may fulfill his obligation to recite Kiddush<\/em> by hearing someone else (the \u201cmekadesh<\/em>\u201d) recite it.  This is known as \u201cShomaya K<\/em>\u2019ona<\/em>\u201d (literally, \u201clistening is like answering\u201d).23<\/sup><\/a>  Shomaya K<\/em>\u2019ona<\/em> works only if all of the following conditions are met:<\/p>\n

1.   One must hear the entire Kiddush <\/em>–<\/strong> One should not speak while listening and should not say \u201cBaruch Hu U\u2019Varuch Sh\u2019mo.<\/em>\u201d  If one spoke, b\u2019dieved<\/em>, the following halachos<\/em> apply:  If while speaking one failed to hear a word that is integral to Kiddush<\/em> (e.g. \u201cBoruch<\/em>\u201d or \u201cHashem Elokeinu<\/em>\u201d after \u201cBoruch Atoh<\/em>\u201d), one is not yotzai Kiddush<\/em>.  If one did not hear a word that is not integral (e.g. \u201cAtoh<\/em>\u201d24<\/sup><\/a> or \u201cKee hu yom<\/em>\u201d), one need not repeat Kiddush<\/em>.  The same halachos<\/em> apply if the one reciting Kiddush<\/em> skips, slurs or mumbles the words and the listener is unable to hear what words were said.  It is proper to answer \u201cAmen<\/em>\u201d when being yotzai<\/em>, however, if one did not do so he is still yotzai<\/em>.  One should also not speak between Kiddush<\/em> and drinking.  If the mekadesh<\/em> (or one who is listening) spoke, he is yotzai Kiddush<\/em> but must recite another Borai Pri Hagafen<\/em> before drinking.25<\/sup><\/a><\/p>\n

2.   \u201cDa<\/em>\u2019as Shomaya U<\/em>\u2019mashmia<\/em>\u201d-<\/strong> It is necessary for the one reciting Kiddush<\/em> to have in mind that he wishes to be motzee<\/em>26<\/sup><\/a> those listening.  One may have in mind specific individuals (e.g. \u201cmy family\u201d),27<\/sup><\/a> or everyone listening (e.g. when a Rav<\/em> recites Kiddush<\/em> for everyone present).  Furthermore, the one listening to Kiddush<\/em> must have in mind to be yotzai<\/em> Kiddush<\/em> (fulfill the obligation by listening).<\/p>\n

An example where one is not<\/span> yotzai<\/em> is the following scenario:  Someone was at a \u201cshul<\/em> Kiddush\u201d<\/em> on Shabbos<\/em> morning but was not planning to eat.  When the Rav<\/em> recited Kiddush<\/em>, the listener did not plan to be yotzai<\/em> with the Rav<\/em> (i.e. he was thinking he will recite Kiddush<\/em> at home).  If he later changes his mind and decides to eat, he must recite (or hear) Kiddush<\/em> again.  Although he \u201cheard\u201d Kiddush<\/em> from the Rav<\/em>, he did not have in mind to be yotzai<\/em> at that time.<\/p>\n

3.   High Enough Level of Obligation –<\/strong> The person reciting Kiddush<\/em> must have either the same or higher level of obligation (chiyuv<\/em>) as the listener.28<\/sup><\/a> This means that a child under Bar Mitzvah29<\/sup> <\/a><\/em> may not recite Kiddush<\/em> for an adult, since the child is obligated only because of chinuch<\/em> (teaching the child to learn how to perform mitzvos<\/em>) and the adult has a direct obligation in the performance of this mitzvah<\/em>.  If a husband is ill, his wife may recite Kiddush<\/em> for him on Shabbos<\/em> because both men and women are equally obligated to perform this mitzvah<\/em>.  Similarly, a woman may be motzee<\/em> a man in any mitzvah<\/em> that she is equally obligated to perform (e.g. Chanukah<\/em> candles, the brocha<\/em> on food that she is also eating).However, she may not be motzee<\/em> him in mitzvos<\/em> from which she is exempt (e.g. Shofar<\/em>, brocha<\/em> on Sukkah<\/em>), or mitzvos<\/em> from which she is possibly exempt (e.g. Havdalah<\/em>, Kiddush<\/em> on Yom Tov<\/em>).30<\/sup><\/a><\/p>\n

E.   Differences Between Kiddush on Friday Night and Shabbos Day <\/em><\/strong><\/p>\n

1.   If one does not have (or is unable to drink) wine or grape juice<\/strong>, the following halachos<\/em> apply:<\/p>\n

a.   Friday Night<\/strong>31<\/sup><\/a> \u2013 One may recite Kiddush<\/em> on challos<\/em>.  The procedure is as follows:  Wash and recite \u201cAl Netilas Yadayim<\/em>.\u201d  Recite the entire Kiddush <\/em>on the lechem mishne<\/em>, replacing the brocha<\/em> of \u201cBorai Pri Hagafen<\/em>\u201d with \u201cHamotzi Lechem Min Ha\u2019aretz<\/em>.\u201d32<\/sup><\/a>  After Kiddush<\/em>, cut and eat the challah<\/em>.  If one does not have full challos<\/em>, one may recite Kiddush<\/em> on regular bread (even slices).
\nb.   Shabbos<\/em> Day<\/strong>33<\/sup><\/a> \u2013 Kiddush<\/em> may not be recited on challos<\/em> or bread.  One may recite Kiddush<\/em> on a revi\u2019is<\/em> of chamar medina<\/em>, ideally an alcoholic beverage including schnapps34<\/sup><\/a> or beer.  If these are not available, one may use coffee or iced tea35<\/sup><\/a>  and must drink at least a m\u2019lo lugmav<\/em>.  The brocha<\/em> of Shehakol<\/em> is recited when using chamar medina<\/em>.<\/p>\n

2.   Time <\/strong><\/p>\n

a.   Friday<\/strong> Night<\/strong> –<\/strong>  Ideally, Kiddush<\/em> should be recited as soon as one comes home from shul<\/em> on Friday night.36<\/sup><\/a>  The earliest time to recite Kiddush<\/em> on Friday afternoon is Plag Hamincha,37<\/sup><\/a><\/em> which is one and a quarter halachic<\/em> hours38<\/sup><\/a> before sunset.39<\/sup><\/a>  The latest time to say the entire<\/span> Kiddush<\/em> is dawn on Shabbos<\/em> morning.  If one was unable to recite Kiddush<\/em> at night, one must say Kiddush<\/em> during the day.  He should daven<\/em> Shachris<\/em> (after sunrise or, if necessary, after dawn) and then recite Kiddush<\/em> without Vayechulu<\/em> (i.e. begin Kiddush<\/em> with Savri<\/em> \u2026 Borai P\u2019ri Hagefen<\/em>).  If necessary, one may recite Kiddush<\/em> (without \u201cVayechulu<\/em>\u201d) until sunset40<\/sup><\/a> on Shabbos<\/em> afternoon, and immediately eat the seudah<\/em>.  If one recited the night Kiddush<\/em> during the day, he does not have to recite Kiddusha Rabbah<\/em>.
\nb.   Kiddusha Rabbah<\/strong><\/em> – This is Kiddush <\/em>recitedduring the day (when regular Kiddush<\/em> was recited at night). It may be said from any time after Shachris<\/em> until sunset.  This Kiddush<\/em> consists of pesukim<\/em> (e.g. V\u2019shamru, Al Kain Bayrach), Savri,<\/em> and Borai Pri Hagafen<\/em>. One should follow his family\u2019s custom regarding which pesukim<\/em> to say.<\/p>\n

3.   Position –<\/strong> There are various customs regarding how Kiddush<\/em> is recited.  One should follow his family\u2019s custom.  The reasons for standing or sitting on Friday night are as follows:<\/p>\n

a.     Standing \u2013 \u201cVayechulu<\/em>\u201d is aidus<\/em> (testimony) that Hashem<\/em> created the world and rested on Shabbos<\/em>.  Just as witnesses stand before Bais Din<\/em> when testifying, similarly some stand for this \u201caidus<\/em>\u201d and remain standing while reciting the entire Kiddush<\/em>.
\nb.     Sitting \u2013 When being motzee<\/em> others, everyone is joined together for that moment.  This is known as a \u201ckviyus<\/em>.\u201d  When everyone sits together, there is a stronger sense of unity of purpose and kviyus<\/em>.
\nc.     Some stand for Vayechulu<\/em> because of aidus<\/em> and then sit down for the rest of Kiddush<\/em> for kviyus<\/em>.<\/p>\n

During the day, there are two customs.  Some people have a custom to stand when reciting
\nKiddusha Rabbah<\/em>, while others have a custom to sit.  One should follow his family custom.<\/p>\n

4.   Eating Before Kiddush –<\/strong> On Friday night, once Shabbos<\/em> begins,41<\/sup><\/a> one may not eat or drink before Kiddush<\/em>.  On Shabbos<\/em> morning, men may drink water, tea or coffee before Shachris <\/em>(after brochos<\/em>), but may not eat and may not drink \u201cchashuva<\/em> beverages\u201d (e.g. alcoholic beverages) unless they are required for health purposes.  After Shachris<\/em>, one may not eat or drink until after Kiddush<\/em>.A woman who normally davens<\/em> may eat or drink before davening<\/em> after reciting morning brochos<\/em>.  According to some Poskim<\/em>,42<\/sup><\/a> on Shabbos<\/em> if she needs to eat before davening, she is not required to recite Kiddush at that time.  Once she has completed davening<\/em> Shachris, <\/em>she must hear Kiddush<\/em> before eating or drinking.<\/p>\n

F.  Yom Tov Kiddush<\/strong><\/p>\n

Generally, the halachos<\/em> of Kiddush<\/em> on Yom Tov<\/em> are similar to those of Shabbos<\/em>.43<\/sup><\/a>  One follows the special nusach<\/em> for Yom Tov<\/em> as found in the Siddur<\/em> or Machzor<\/em>.  \u201cShehecheyanu<\/em>\u201d is said following Kiddush<\/em>, with the exception of the last two nights of Pesach<\/em>.44<\/sup><\/a>
\nWhen Yom Tov<\/em> occurs on Shabbos<\/em>, the Yom Tov Kiddush<\/em> with \u201cVayechulu<\/em>\u201d and the special Shabbos<\/em> additions are recited. When Yom Tov<\/em> occurs on Motzai Shabbos<\/em>, Kiddush<\/em> and Havdalah<\/em> are recited on the same cup of wine.  The acronym used to remember the order is YaKNeHaZ<\/em>:  Yayin<\/em><\/strong> (wine) – the brocha<\/em> of Borai Pri Hagafen<\/em>; Kiddush<\/em><\/strong> – the regular nusach<\/em> of Yom Tov Kiddush<\/em>; Ner<\/em><\/strong> – Borei Me\u2019orai Ha\u2019aish;<\/em>45<\/sup><\/a> Havdalah<\/em><\/strong>– A special brocha<\/em> of  Havdalah<\/em> for Motzai Shabbos<\/em> going into Yom Tov<\/em>; Z\u2019man<\/em><\/strong>– the brocha<\/em> of Shehecheyanu<\/em>.46<\/sup><\/a>  There are no b\u2019samim<\/em>.<\/p>\n

Whenever the word \u201cKiddush<\/em>\u201d or \u201ckodesh<\/em>\u201d is used, it indicates holiness and separation.  For example, the place of the \u201cKodesh HaKedoshim<\/em>\u201d in the Bais Hamikdash<\/em> remains the holiest of sites that is set apart from all other places on earth.  When we, as Yidden<\/em>, recite Kiddush<\/em> every Shabbos<\/em> we reflect upon the holiness of the day, as well as how the Jewish people have remained sanctified and separated from the other nations of the world.<\/p>\n

In our modern world filled with ATMs, cell phones, instant messaging and MP3s, it is Klal Yisroel<\/em> who emulates the Ribono Shel Olam<\/em> when we stop all of our work for Shabbos<\/em>.  The cup of Kiddush<\/em> wine symbolizes our responsibility to sanctify everything around us. That is what Shabbos<\/em> is all about.<\/p>\n

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1<\/a> It should be noted that the melody of Kiddush<\/em> for all of the Shalosh Regalim<\/em> is also the tune used elsewhere during each z\u2019man<\/em> of Yom Tov<\/em>.  On Shavuos<\/em> (Zman Matan Torasainu<\/em>), it is also used for Akdamus<\/em>.  On Simchas Torah<\/em> (Zman Simchasainu<\/em>), it is also used when calling up the Chosson Torah<\/em> and Chosson Beraishis<\/em> (\u201cMairshus<\/em>\u201d).  On Pesach<\/em> (Zman Chairusainu<\/em>), some also use this tune during the Hagaddah<\/em> for \u201cLefeechach<\/em>\u201d and the brocha<\/em> of \u201cAsher Ga\u2019alanu.<\/em>\u201d<\/p>\n<\/div>\n

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2<\/a> The Rambam<\/em> (Hilchos Shabbos<\/em> 29:1) writes that the obligation to remember Shabbos<\/em> is both at the beginning and the end of Shabbos<\/em>.  Technically, Havdalah<\/em> is also a \u201cKiddush<\/em>\u201d for the end of Shabbos<\/em>.<\/p>\n<\/div>\n

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3<\/a> See Tosfos Nazir<\/em> 4a, \u201cmy hee.<\/em>\u201d  Tosfos Pesachim<\/em> 106a \u201czochrayhu<\/em>\u201d states two opinions: 1) the cup of wine is d\u2019Rabonon<\/em>;  2) the cup of wine is d\u2019Oraysa<\/em>, but the drinking of it is d\u2019Rabonon<\/em>.<\/p>\n<\/div>\n

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4<\/a> There are slight differences between nuschaos<\/em> (i.e. whether certain words are said). One should follow his family custom.<\/p>\n<\/div>\n

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5<\/a> There is a dispute as to whether women are obligated to recite Kiddush<\/em> on Yom Tov<\/em>.  The custom is to follow those who rule that they are obligated.  For a full discussion, see Shemiras Shabbos K\u2019hilchasa<\/em> (S.S.K.<\/em>) Ch. 47 footnote 26.<\/p>\n<\/div>\n

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6<\/a> The wine cup should also not be pogum<\/em> (i.e. this wine should not have been drunk from).  For a full discussion, see S.S.K. <\/em>47:15.  There is a hiddur <\/em>(best way to perform the mitzvah<\/em>)  to use non-mevushal<\/em> (uncooked) wine; however, mevushal<\/em> wine may also be used.  When using non-mevushal<\/em> wine, one must be careful that gentiles and non-observant Jews do not come into contact with the wine.  One should preferably not use wine which was left uncovered for several hours (megulah<\/em>) – see Kitzur Shulchan Aruch<\/em> 77:5.  Some are mehadar<\/em> to recite Kiddush<\/em> on red wine – see Mishna Brura<\/em> (M.B.<\/em>) 272:10.  See also Rama<\/em> 175:2 and M.B.<\/em> 175:13 regarding white wine.<\/p>\n<\/div>\n

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7<\/a> If wine and grape juice are not available, there may be other options as will be discussed in Section E.1.<\/p>\n<\/div>\n

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8<\/a> For a further discussion regarding halachic<\/em> measurements, see the Autumn 1998 issue of Kashrus<\/em> Kurrents, \u201cGuide to Halachic<\/em> Measurements,\u201davailable a by calling the Star-K office.<\/p>\n<\/div>\n

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9<\/a> This is in fulfillment of \u201cHisna\u2019eh B\u2019mitzvos,<\/em>\u201d that we derive from the passuk<\/em> of \u201cZeh Kaylee V\u2019anvahu.<\/em>\u201d<\/p>\n<\/div>\n

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10<\/a> This is the shiur k\u2019dai shtiyas revi\u2019is (psak <\/em>of HaRav<\/em> Moshe Heinemann, shlita)<\/em>.<\/p>\n<\/div>\n

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11<\/a> The lenient opinion for k\u2019dai achilas pras<\/em>.  See S.S.K.<\/em> 48:10.<\/p>\n<\/div>\n

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12<\/a> The ideal way to distribute Kiddush<\/em> is as follows:  After the completion of Kiddush<\/em>, the mekadesh<\/em> pours the wine from the becher<\/em> into another cup.  He then drinks a m\u2019lo lugmav<\/em> from the becher,<\/em> and the wine in the other cup is distributed.  If a husband and wife are eating alone, and the wife is a niddah<\/em>, the husband should either 1) put his cup down after drinking a m\u2019lo lugmav<\/em> and his wife drinks from that cup, or 2) pour wine into another cup and drink a m\u2019lo lugmav<\/em> from that cup.  His wife should then drink from the becher<\/em> that he has put down.<\/p>\n<\/div>\n

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13<\/a> Children age 6 and above can be counted in this drinking.<\/p>\n<\/div>\n

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14<\/a> Within the time of k\u2019dai achilas pras<\/em>.  For a full discussion, see Shulchan Aruch OC<\/em> 271:13 & 14 and the Mishna Brura<\/em>.<\/p>\n<\/div>\n

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15<\/a> Without da\u2019as<\/em>, one may not switch rooms.<\/p>\n<\/div>\n

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16<\/a> See Biur Halacha<\/em> 273:1 \u201cv\u2019chain<\/em>\u201d and S.S.K<\/em>. 54:9.<\/p>\n<\/div>\n

\n

17<\/a> This is very common on Shabbos<\/em> day in shul<\/em>.  L\u2019halachah<\/em>, such Mezonos<\/em> products constitute \u201cKiddush B\u2019Makom seudah<\/em>\u201d on Friday night, if necessary.  See S.S.K<\/em>. 54:22.<\/p>\n<\/div>\n

\n

18<\/a> M.B.<\/em> 273:25.  Matzoh<\/em> meal cake is also \u201cB<\/em>\u2019Makom seudah.<\/em>\u201d  However, potato starch cakes and rice products, such as \u201cRice Krispies Treats,\u201d can not be used for Kiddush<\/em> B\u2019Makom seudah<\/em>.<\/p>\n<\/div>\n

\n

19<\/a> When hearing Kiddush<\/em>, drink a revi’is<\/em>. When reciting Kiddush<\/em>, drink 1.51 revi\u2019is<\/em>.(i.e. slightly more than a half-reviis <\/em>to be yotzai Kiddush<\/em> and then another reviis for b\u2019makom \u201cseuda<\/em>\u201d) of wine or grape juice (S.S.K.<\/em> 54:23).  If one becomes ill from grain and wine products, he should eat fruits in order to have Kiddush B\u2019Makom seudah<\/em> (Shiltay Gibborim<\/em> as quoted in M.B. 273:26).<\/em> It is preferable that the fruit be cooked (see Kitzur Shulchan Aruch<\/em> 77:16).  One should  rely on this only if it is a major sha\u2019as hadechak<\/em>.<\/p>\n<\/div>\n

\n

20<\/a> About the size of a golf ball or roll of quarters.<\/p>\n<\/div>\n

\n

21<\/a> Friday night in shul<\/em>, one is not yotzai Kiddush<\/em> recited during Maariv<\/em>.  This Kiddush<\/em> is an old minhag<\/em> (custom) that was established when guests ate in the shul<\/em>.  The custom is to give this wine to children under the age of Bar Mitzvah<\/em>.  At least one child should be a \u201cbar chinuch,<\/em>\u201d over 6 or 7 years old.<\/p>\n<\/div>\n

\n

22<\/a> Men and women must have lechem mishne<\/em> at the three Shabbos<\/em> meals.  See Shulchan Aruch O.C.<\/em> 274:1. Additional guidelines regarding seudah Shlishis<\/em> are addressed in Rama O.C.<\/em> 291:4.<\/p>\n<\/div>\n

\n

23<\/a> Shomaya K\u2019ona<\/em> is not unique to Kiddush<\/em>.  When one hears Shofar<\/em> or Megillah<\/em>, one is yotzai<\/em> with the principle of Shomaya K<\/em>\u2019ona<\/em>.  For a thorough discussion of this topic, see Sefer Shaarei Shmiya <\/em>by HaRav<\/em> Mordechai Shuchatowitz, shlita<\/em>.<\/p>\n<\/div>\n

\n

24<\/a> M.B.<\/em> 214:3.<\/p>\n<\/div>\n

\n

25<\/a> If he said something that pertains to Kiddush<\/em> (e.g. when necessary, he may say \u201cWe need little cups to give everyone Kiddush<\/em>\u201d), he need not repeat Borai Pri Hagafen<\/em>.<\/p>\n<\/div>\n

\n

26<\/a> This means that he recites Kiddush<\/em> with the intent that others should be \u201cyotzai<\/em>.\u201d<\/p>\n<\/div>\n

\n

27<\/a> In this case, if someone recited Kiddush<\/em> only for \u201chis family\u201d, and someone else was listening, the other listener would not be yotzai<\/em>.<\/p>\n<\/div>\n

\n

28<\/a> One can be motzee<\/em> others, even if he has been yotzai Kiddush<\/em> already.  For example, one who was yotzai<\/em> at a \u201cshul Kiddush<\/em>\u201d may recite Kiddush<\/em> for his family at home, even though he was already yotzai<\/em>.  For an extensive discussion, see Biur Halachah<\/em> 271:1 meyad<\/em>.<\/p>\n<\/div>\n

\n

29<\/a> It should be noted that a bochur<\/em> who recently became Bar Mitzvah<\/em> should not be motzee<\/em> adults in mitzvos<\/em> that have a Torah<\/em> obligation (e.g. Kiddush<\/em> on Friday night).  It is for this reason that Bar Mitzvah<\/em> boys do not lain<\/em> Parshas<\/em> Zachor<\/em> or blow shofar<\/em> on Rosh Hashana<\/em> for others.  Under normal circumstances, they may be motzee<\/em> adults only in mitzvos<\/em> d\u2019rabanan<\/em> (regular laining<\/em>, chazaras hashatz<\/em>, etc.)  The reason for this is beyond the scope of this discussion.<\/p>\n<\/div>\n

\n

30<\/a> Although women are accustomed to hear Havdalah<\/em> after Shabbos<\/em> and Yom Tov<\/em>, as well as Kiddush<\/em> on Yom Tov<\/em>, there is a question as to the status of their obligation.  The issue relates to the parameters of mitzvos asei shehaz\u2019man grama<\/em> \u2013 positive mitzvos<\/em> bound by time, a topic beyond the scope of this article. Hence, they cannot be motzee<\/em> men who are definitively obligated.<\/p>\n<\/div>\n

\n

31<\/a> The same halachos<\/em> apply to Yom Tov<\/em> night.<\/p>\n<\/div>\n

\n

32<\/a> The method of holding the challos <\/em>in this case is discussed in M.B.<\/em> 271:41.<\/p>\n<\/div>\n

\n

33<\/a> The same halachos<\/em> apply to Yom Tov<\/em> during the day.<\/p>\n<\/div>\n

\n

34<\/a> When reciting Kiddush<\/em> on schnapps, one should use a cup that holds a revi\u2019is<\/em> and drink a m\u2019lo lugmav<\/em> (as discussed above, Section B-3).  One who wishes to recite Kiddush<\/em> using a shot glass (i.e. 1 fl. oz. cup) should consult his Rav<\/em>.<\/p>\n<\/div>\n

\n

35<\/a> See Igros Moshe O.C.<\/em> 2:75 and Aruch Hashulchan O.C.<\/em> 296:18.  The advantage of iced tea over hot tea is that one can easily drink a m\u2019lo lugmav<\/em> quickly enough k\u2019dai shtiyas revi\u2019is<\/em> (see Mikrai Kodesh-Pesach<\/em> 47:3).  When necessary, chamar medina<\/em> may also be used for Havdalah<\/em>.<\/p>\n<\/div>\n

\n

36<\/a> Regarding when it is necessary to repeat Shema<\/em> and count Sefiras Ha\u2019omer<\/em> before Kiddush<\/em>, see S.S.K.<\/em> 47:22 and 52:5.<\/p>\n<\/div>\n

\n

37<\/a> When Asara B\u2019Teves<\/em> (or any private fast) occurs on Friday, one must wait until Tzais Hakochavim<\/em> to recite Kiddush<\/em>.  This case, and Taanis Bechorim<\/em> for those who fast all day on Erev Pesach<\/em>,are the only regular fasts that come to an end with the recitation of Kiddush<\/em>.<\/p>\n<\/div>\n

\n

38<\/a> This time is based on the length of the day when 43\/48 of the time between sunrise and sunset has elapsed.  In the United States in the winter, this is often less than one clock hour before sunset; in the summer it is 1 \u00bd – 2 hours before sunset.<\/p>\n<\/div>\n

\n

39<\/a> The night Kiddush<\/em> of Yom Tov<\/em> may also be said after plag hamincha<\/em>, l\u2019chatchila<\/em>, only on the following Yomin Tovim<\/em>:   1) the seventh night of Pesach<\/em>, 2) when the last night of Pesach<\/em> occurs on Shabbos<\/em> and 3) when the second night of Shavuos<\/em> occurs on Shabbos<\/em>.  One should not recite Kiddush<\/em> before Tzais Hakochavim<\/em> (before it is dark and three stars are visible) on any other night of Yom Tov<\/em>.<\/p>\n<\/div>\n

\n

40<\/a> This should only be done b\u2019shaas hadchak<\/em>.  If one was unable to recite Kiddush<\/em> until after sunset on Shabbos<\/em> afternoon, one should still say it until Tzais Hakochavim<\/em> without Shaim U<\/em>\u2019Malchus<\/em> (i.e. say Boruch Asher Kidshanu v<\/em>\u2019ratza banu<\/em> \u2026 Boruch mekadesh HaShabbos<\/em>).  See M.B.<\/em> 271:39.<\/p>\n<\/div>\n

\n

41<\/a> Shabbos<\/em> begins either because the sun has set, or because an individual has been mikabel Shabbos<\/em> by lighting candles or during davening<\/em> (e.g. by saying Bo\u2019ee B\u2019Shalom<\/em> of L\u2019cha Dodi<\/em>).  A woman who is thirsty may drink water after lighting candles if it is still before sunset (S.S.K.<\/em> 43:46).  Before Shabbos<\/em>, one may not begin a Hamotzee<\/em> meal from the 10th hour of the day (3 halachic<\/em> hours before sunset) so as not to suppress one\u2019s appetite.  One may, however, eat cake or other Mezonos<\/em>. On Erev<\/em> Pesach<\/em>, one may not even eat Mezonos<\/em> after the 10th hour.  Similarly, men may not eat Mezonos after the 10th hour on Erev Sukkos<\/em>.<\/p>\n<\/div>\n

\n

42<\/a> For the various details regarding this halachah<\/em>, see Machze Eliyahu<\/em> 33:3.<\/p>\n<\/div>\n

\n

43<\/a> However, on the Seder<\/em> night the seudah<\/em> does not immediately follow Kiddush<\/em> (due to Maggid<\/em>, etc.)<\/p>\n<\/div>\n

\n

44 <\/a> On the second night of Rosh Hashana<\/em>, one should eat a new fruit immediately after Kiddush<\/em> or wear a new garment.  On the first night of Sukkos<\/em>, Shehecheyanu<\/em> is recited after the brocha<\/em> of  \u201cLayshev Basukkah,<\/em>\u201d and on the second night before \u201cLayshev Basukkah.<\/em>\u201d  When the second night of Sukkos<\/em> occurs on Motzai Shabbos<\/em>, the longest possible Kiddush<\/em> is recited.<\/p>\n<\/div>\n

\n

45 <\/a> One should recite Borei Meorei Ha\u2019aish<\/em> using the Yom Tov<\/em> candles, putting them together side by side while upright. They should not be tilted to touch each other. Alternatively, one may recite the brochah<\/em> using a non-frosted incandescent light bulb which was turned on before Shabbos<\/em> (or was turned on by a timer which was set before Shabbos<\/em>).<\/p>\n<\/div>\n

\n

46 <\/a> When the last night of Pesach<\/em> occurs on Motzai Shabbos<\/em>, the acronym of \u201cYaKNeHa\u201d<\/em> would be applied as Shehecheyanu<\/em> (z\u2019man<\/em>) is not said.  It should be noted that this case (i.e. when the last night of Pesach<\/em> occurs on Motzai Shabbos<\/em>) is the only time that Kiddush<\/em> ends with \u201cKodesh<\/em>\u201d (Hamavdil Bain Kodesh L’Kodesh<\/em>).<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Published Winter 2009<\/p>\n

One of the most beautiful scenes in Yiddishkeit is the family gathered around the table for Kiddush,  a special moment for which we wait all week.  On Yom Tov, the beautiful melody1<\/a> ushers in each of the Shalosh Regalim with much excitement.<\/p>\n","protected":false},"author":5,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[31,27,62],"tags":[],"class_list":["post-649","post","type-post","status-publish","format-standard","hentry","category-kashurs-kurrents-2009","category-kashrus-kurrents","category-winter-kashrus-kurrents-2009"],"yoast_head":"\nThe Halachic Guide to Kiddush | STAR-K Kosher Certification<\/title>\n<meta name=\"description\" content=\"Published Winter 2009 One of the most beautiful scenes in Yiddishkeit is the family gathered around the table for Kiddush,  a special moment for\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, 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