It is a positive commandment from the Torah to sanctify Shabbat in words,
as it is said: ''Remember the Shabbat day to sanctify it'' 1
that is to say, ''talk about'' 2 Shabbat in the Kiddush.
One needs to ''talk about it'' as it starts by the Kiddush
and also when it finishes by the Havdala. 3
Our sages ordained that this ''remembrance'' will be over a cup of wine,
both at its entrance and at its exit.1) Exodus 20:8. 2) The Hebrew word ''Zachor'', which is usually translated as ''remember'', can also mean ''talk about'' in certain contexts. 3) In other words, both Kiddush and Havdala are aspects of one Mitzvah, derived from a single verse: ''Remember the Shabbat day to sanctify it.''.
מצות עשה מן התורה לקדש את יום השבת בדברים
שנאמר זכור את יום השבת לקדשו
כלומר זכרהו זכירות שבת בקידוש
וצריך לזכרהו בכניסתו בקידוש
וגם ביציאתו בהבדלה
ותקנו חכמים שתהא זכירה זו על כוס יין
בין בכניסתו בין ביציאתו One can make Kiddush and eat even thought it's not yet night, 1
However those who are accustomed all the week
to say the evening prayers at the correct time, 2
and on Shabbat to (pray) earlier, 3
are forbidden to eat from half an hour
before the appearance of the stars. 4
Therefore, if there is not more than half an hour to night,
they need to wait until the night, 5
and then read first the three portions of the Shema
and afterwards make Kiddush.
It is forbidden to taste anything, even water, before Kiddush. 61) There are those who hold (Sefer Chassidim, Bach) that, although one may begin the meal before nightfall, one should make sure that the meal continues until after nightfall, and that one should eat some bread (the size of an olive) after that point in time; these authorities hold that the mitzvah to eat a meal on Shabbat has to be fulfilled on Shabbat itself, in other words, after nightfall. The Mishna Berurah (267:5) writes that one should try to follow their ruling.
2) In Chapter 76 Law 1, there is a dispute in the Talmud as to what is the correct time frame within which to say the afternoon prayers and the evening prayers. Rabbi Yehuda rules that one can only say the afternoon prayers up to "Plag HaMincha," which is one and a quarter seasonal hours (Shaot Zemaniot) before sunset (a ''seasonal hour'' is equal to one twelfth of the total time from sunrise to sunset (some say from dawn to dark) ); from Plag HaMincha onwards, one can say the evening prayers. The Rabbis, however, rule that the time for the afternoon prayers extends until nightfall (in practical terms, this means sunset, because after that point we are not sure when ''night'' actually begins), and one can only say the evening prayers after nightfall (that is, from the time we are certain that nighttime has begun, which is when 3 stars appear).
3) There are two reasons for beginning Shabbat early. Firstly, most authorities rule that it is a Mitzvah to begin Shabbat while it is still considered to be ''daytime'' on Friday, i.e., before sunset. This concept is called ''Mosif Mechol Al HaKodesh'' (adding part of the non-holy to the holy). Secondly, even those authorities who rule that it is not an actual Mitzvah to begin Shabbat early, still rule that everyone should refrain from performing prohibited acts a short time before sunset, because if one got into the habit of waiting until a moment before sunset to begin Shabbat, one could easily end up performing a prohibited act after sunset (See Shulchan Aruch 261 and commentaries).
4) It is forbidden to begin a meal during the half-hour period leading up to the time for reciting the Shema; most authorities rule that one does not fulfill one's obligation to say the evening Shema until after the appearance of three stars. Consequently, according to these authorities, since one prayed the Shabbat evening prayers before the appearance of the stars, one did not fulfill one's obligation on the Shema by reading it during the evening prayers, and therefore must delay the meal until after the appearance of the stars, when one will be able to say the Shema in its proper time.
5) The Mishna Berurah (267:6) writes that one should not rebuke those who do not delay the meal until after the appearance of stars, because they do have authorities upon whom to rely.
6) This prohibition begins as soon as Shabbat commences, even when one accepts Shabbat before nightfall. There are authorities who rule that one may be lenient if one's thirst is causing discomfort.
יכולין לקדש ולאכול אף על פי שעדיין אינו לילה
אך הנוהגין כל ימות החול
להתפלל מעריב בזמנה
ובשבת מקדימין
אלו אסורין לאכול משהגיע חצי שעה
קודם צאת הכוכבים
ולכן אם אין יותר מחצי שעה עד הלילה
צריכין להמתין עד הלילה
ואז יקראו תחלה שלש פרשיות של קריאת שמע
ואחר כך יקדשו
ואסור לטעום כלום ואפילו מים קודם קידוש It is a mitzvah to make Kiddush on ''aged'' wine 1
and it is a mitzvah to choose a choice wine.
If possible one should try and choose red wine. 2
In a place where kosher wine 3 is not available,
one can make Kiddush on raisin wine. 4
''The heavens and earth were finished...'' 5 should be said standing. 6
One looks at the candles, 7
and then sits 8 and looks at the (wine) cup 9
and blesses ''...who creates the fruit of the vine'' and ''who has sanctified us...''
If one does not have wine, one can make Kiddush over bread, 10
and not over other drinks. 111) According to the Mishna Berurah 272:5, ''aged'' wine here means that it is at least 40 days old.
2) Grape juice is also acceptable.
3) See Chapter 47.
4) See Chapter 53:6.
5) Genesis 2:1-3.
6) Because we are giving testimony that Hashem created the universe, and witnesses must stand while giving testimony. The Rokeach cites a Midrash which states that one should say this passage three times: once during the Shemoneh Esreh of the evening prayers, once after Shemoneh Esreh, and once as part of Kiddush. There are those who sit while saying this at Kiddush time, because they have already said it standing during the evening prayers (those who have this custom usually stand for the first few words in honor of Hashem's name which the first letter of these words spell when put together - ''Yom HaShishi, Vayechulu Hashomayim...'') (Mishna Berurah 271:45).
7) From the Maharil and based on Kabbalistic teachings. The Mishna Berurah (271:48) says that we are not so scrupulous about observing this now.
8) The Rema 271:10 states: ''One may stand for Kiddush, but it's better to sit.'' According to the Tosfot (Berachot 43a), one should sit for Kiddush because in circumstances such as this, in which one person is saying a blessing on behalf of others, a ''Keviyut'' is required; in other words, all those included have to be considered one group, and this is best achieved by sitting down together. However, if it was said standing, and all had the mental intent to be included in the blessing, it would still work provided that all are standing together in one group. Others state that sitting down at the table is the most appropriate way of fulfilling the requirement that Kiddush must be said in the place where the Shabbat meal will be served (Mishna Berurah 271:46).
The Kabbalists wrote that one should say the entire Kiddush standing, and this was the practice of the Arizal. A possible reason, cited by the Aruch Hashulchan (271:24), is that the seven wedding blessings said under the Chupah have to be said while standing, and since Shabbat is compared to a bride, the same would apply to Kiddush.
9) To focus and maintain one's concentration (MB 271:49).
10) If one prefer's bread over wine, one may choose to make Kiddush over the bread, even when wine is available (See Mishna Berurah 272:9 and Biur Halacha). A piece of bread the size of a "K'zayit" (Olive size) is sufficient, if that is all one has (Chayei Adam 6:10). When making Kiddush over bread, one must rest one's hands on the bread for the duration of Kiddush.
11) If one does not have wine then making Kiddush over the challot is preferable to making it with some other kind of drink.
מצוה לקדש על יין ישן
ומצוה לברור יין יפה
ואם אפשר יש להדר אחר יין אדום
ובמקום שאין יין כשר כראוי מצוי
מקדשין גם על יין צמוקין
ויכלו יש לומר מעומד
ומסתכל בנרות
ואחר כך ישב ומסתכל בכוס
ומברך בורא פרי הגפן ואשר קדשנו וכו'
ואם אין לו יין מקדשין על הפת
ולא על שאר משקין Women are also obliged to say Kiddush,
therefore they should listen carefully to the Kiddush and respond Amen,
however ''Blessed be He and blessed be His name'' they should not say. 1
A minor, even if he is (already) 13 years old,
if it is not known that he has two (pubic) hairs, 2
he cannot release a woman, 3
therefore the woman should make Kiddush for herself.
If she does not know (how), she should say with the minor word for word. 4
Also if she hears Kiddush from her husband or another man,
it is preferable 5 that she should say the Kiddush word for word. 6
(If there are several house owners (dining) in one house,
then with regard to how they should behave during Kiddush,
see Chapter 135, Law 6.)1) See Chapter 6:9. According to many authorities, saying this after hearing Hashem's Name in the middle of a blessing, is considered an interruption. Others maintain that it is permitted to say it. Our custom is not to say it, but one need not protest if others do so.
2) Becoming a legal adult (Gadol) in Jewish law is dependent on both age and physical signs of maturity. When a boy reaches the age of thirteen, and when a girl turns twelve, they both become fully obliged to keep the commandments of the Torah, as long as two pubic hairs are present.
3) From her obligation. One can only perform a mitzvah on behalf of someone else, if he himself is obliged to perform that act on the same level as the person for whom he is performing it. A minor is not Biblically obligated to perform any of the commandments, and therefore cannot say Kiddush on behalf of an adult woman who is Biblically obligated. When dealing with Rabbinical law, one is allowed to rely on the general assumption that a thirteen year old boy already has at least two pubic hairs. However, in cases of Biblical obligation, such as Kiddush, one may not rely on that assumption unless the boy already has a significant amount of facial hair.
4) When a woman is saying Kiddush along with a minor, she should have her own wine and bread in front of her (Mishna Berurah 271:3).
5) If she doesn't understand the Hebrew words.
6) According to the Aruch Hashulchan 271:8, our custom is that even women (or men) who do not understand Hebrew, can fulfill their obligation by simply listening to the Kiddush, and do not have to say it word for word with the person saying it. This is following the opinion of those authorities who rule that if the Mitzvah is being recited in another language (i.e. other than Hebrew) then one must understand that language in order to fulfill one's obligation by listening to someone else; however, if the language is Hebrew, the listener does not have to understand it in order to fulfill his obligation.
גם הנשים חייבות בקידוש
על כן ישמעו היטב את הקידוש ויענו אמן
אבל ברוך הוא וברוך שמו לא יאמרו
וקטן אפילו הוא בן שלש עשרה שנה
אם אינו ידוע שהביא שתי שערות
אינו מוציא את האשה
ולכן תקדש האשה בעצמה
ואם אינה יודעת תאמר עם הקטן מלה במלה
וגם אם שומעת את הקידוש מן הבעל או מאיש אחר
יותר נכון הוא שתאמר עם המקדש מלה במלה
אם יש כמה בעלי בתים בבית אחד
איך יתנהגו בקידוש
עיין לקמן סימן קל''ה סעיף ו' One should not make Kiddush over wine that has gone sour. 1
Also wine that has a bad smell,
even if it has not gone sour,
and it has the smell and taste of wine (so) that one (still) blesses over it
''...who creates the fruit of the vine'',
just that it smells a little because it was in a filthy barrel,
and also if it smells like the barrel, 2
one does not make Kiddush with it. 3
Similarly, wine that has been left open for some hours
(even though nowadays we are not particular about open (bottles)) 4
one should not make Kiddush over it,
because of: 5
''...offer it now to your governor, will he be pleased with you ? will he show you favor ?''
Wine that has white dregs 6 should be strained,
and if it is not possible to strain it one may make Kiddush over it in this state.
However, if there is a white foam on it, 7
one does not make Kiddush on it, because we assume its taste has (also) gone off.1) This refers to wine that people will no longer drink due to its sour taste. When it reaches that stage, it is no longer considered wine, and one would not make the blessing of ''...who creates the fruit of the vine'' over it (Mishna Berurah 272:4).
2) That is, the scent of the barrel, although not foul, overpowers the fragrance of the wine.
3) See Shaar HaTziyun 272:3 where the Mishna Berurah states that this case requires further investigation in order to determine whether or not one can use wine which smells like its container (even though neither the smell nor the container is foul).
4) In Talmudic times, containers of drink which were left uncovered for a short time were prohibited even for general usage, because it was feared that a poisonous snake may have drunk from the container, rendering it both dangerous to the health and dirty. Even though nowadays we are not concerned about poisonous snakes, wine that has been left uncovered long enough to cause its taste and smell to degenerate is disqualified for Kiddush, due to the principle of explained in the next footnote. See also Mishna Berurah 272:3.
5) The disqualification of the wine in the above cases is based on the principle described by the Prophet Malachi (1:8) as he rebukes the cohanim for offering unhealthy and blemished animals as sacrifices on the alter, asking ''would you offer this to your governor ? If not, why are you offering it to G-d.'' This principle is called ''would you offer it to your governor'' and is applied to all mitzvot, that is we should use the best quality objects or food for performing mitzvot. According to the Biur Halachah 272, if no other wine is available, then wine which would normally have been disqualified due to this principle may be used. Other authorities disagree.
6) Floating in it, looking like bits of flour.
7) Which often appears before wine turns sour.
יין שנתחמץ אין מקדשין עליו
וכן יין שיש לו ריח רע
אף על פי שלא נתחמץ
אלא ריחו וטעמו יין שמברכין עליו
בורא פרי הגפן
רק שמסריח קצת מחמת שהיה בכלי מאוס
וכן אם הוא מריח אחר החבית
אין מקדשין עליו
וכן יין שעמד מגולה איזה שעות
אף על פי דהאידנא לא קפדינן אגילוי
אין מקדשין עליו
משום
הקריבהו נא לפחתך הירצך או הישא פניך
יין שיש בו קמחין יש לסננו
ואם אי אפשר לסננו מקדשין עליו כך
אבל אם יש עליו קרום לבן
אין מקדשין עליו דמסתמא פג טעמו We make Kiddush with pasteurised (boiled) wine and on wine which has honey,
however, some (authorities) say that we do not make Kiddush with them,
because they are not suitable (as an offering) for the altar, 1
therefore, if possible, one should select a different wine from these. 21) That is as a libation offering on the Sacrificial Altar in the Temple. However, according to the Aruch Hashulchan (272:8,9), everyone agrees that not everything that is unfit for the Altar, is unfit for Kiddush. Furthermore, everyone agrees that the reason boiled wine is unfit for the Altar is because anything that has undergone a change of state is disqualified from use on the Altar. The essence of the dispute over boiled wine is whether the boiling process actually improves the taste of the wine or whether it negatively effects the taste of the wine to the point that it is no longer considered wine in terms of making the blessing.
Similarly, according to the Aruch Hashulchan, all agree that wine mixed with honey is disqualified for use on the Altar. Some hold that this disqualification is based on the fact that, in a certain way, honey ruins the quality of the wine, and therefore it is also unfit for Kiddush; others hold that the disqualification from use on the Altar is based on the general Torah prohibition against offering honey on the Altar (Leviticus 2:11), but it in no way negatively effects the quality of the wine, and therefore may be used for Kiddush.
2) The Rema 272:8 writes that the present custom is to be lenient, that is, to make Kiddush on boiled wine and wine with honey, even if there is another type of non-cooked, honey-free wine available of lesser quality. However, if they are of equal quality, the Mishna Berurah 272:23 writes that one should be stringent and use the non-cooked, honey-free wine.
מקדשין על יין מבושל ועל יין שיש בו דבש
אך יש אומרים שאין מקדשין עליהם
כיון דאינן ראויין למזבח
על כן אם אפשר יש להדר אחר יין אחר The (Kiddush) cup should be whole 1 and clean. 2
All the laws concerning the cup for the Grace after meals, 3
also apply to the Kiddush cup for the day and the night,
and to the Havdala cup.
It is preferable to make Kiddush at night over a large cup
so that some (wine) will remain for Kiddush in the day and for Havdala. 41) The cup must be completely intact, without any cracks or holes. Even the rim must be entirely free of chips or cracks. If the base is damaged, the cup should not be used even if it can still support the cup. If a cup without a defect is unobtainable, a damaged one may be used. A disposable cup should not be used unless nothing else is available.
2) The Kaf HaChaim writes that, according to the Zohar, one should rinse out the cup before Kiddush even if it is already clean.
3) See Chapter 45, Laws 3-4.
4) Most communities do not follow this custom, which was recorded by the Magen Avraham in the name of the ''Sheyoreh Knesset Hagedolah.'' The Mishna Berurah 271:57 cites other authorities who doubt its validity
הכוס צריכה להיות שלמה ונקיה
וכל הדינים שהן בכוס של ברכת המזון
ישנם גם בכוס של קידוש בין ביום בין בלילה
וכן בכוס של הבדלה
וטוב לקדש בלילה על כוס גדולה
שישייר ממנה לקידוש היום ולהבדלה The challot should be covered during Kiddush, 1
even if one makes Kiddush over them,
they should be covered during Kiddush, 2
as a remembrance of the Manna which was covered by dew from above and below. 31) We cover the bread (which is considered more significant than wine in most respects) so as to save it the ''shame'' of ''seeing'' us say Kiddush over the wine, rather than over it.
2) The procedure for making Kiddush over the challot is as follows; place both hands on top of the Challa cover for the beginning of Kiddush, then remove the cover and place one's hands on the bread for "who brings forth bread", and lift the Challot slightly when one says Hashem's Name in the blessing, then replace the cover until the end of Kiddush with one's hands again on top of the cover. See Mishna Berurah 271:41).
3) The Chayei Adam writes that according to this reason, the Challot should remain covered until after the "who brings forth bread" blessing. Others, however, disagree (Mishna Berurah 271:41).
החלות תהיינה מכוסות בשעת קידוש
ואפילו הוא מקדש עליהן
יהיו מכוסות בשעת הקידוש
זכר למן שהיה מכוסה בטל מלמטה ולמעלה All who make Kiddush should drink from the cup
at least a ''cheek-full'' 1 without pausing,
and it is a mitzvah that everyone should taste (a liitle wine) from the Kiddush cup.
One who does not drink wine because of an oath,
or because it is harmful to one and the like,
should not make Kiddush on the wine and rely on one of the guests drinking it. 21) The Shulchan Aruch 271:13 defines this measure as more than half a ''Revi'it'' - i.e., more than 43.2 cc. or more than 75 cc., according to the different opinions. Shulchan Aruch HaRav 271:24 and the Mishnah Berurah 271:68 emphasize that the figure quoted applies to the average size person, and the measure will therefore vary depending on the size of each individual's mouth. This amount was designated because it is the minimum amount necessary to provide the drinker with a sense of satisfaction.
2) Others disagree and rule that it would be allowable to say Kiddush and rely on someone else at the table to drink the wine (see Rema 272:9).
כל המקדש ישתה מן הכוס
לכל הפחות כמלא לוגמיו בלי הפסק
ומצוה שיטעמו כולם מכוס של ברכה
מי שאינו שותה יין מחמת נדר
או מחמת שמזיק לו וכדומה
אין לו לקדש על היין על סמך שישתו המסובין The wine of Kiddush is considered as part of the meal
and does not need it's own blessing after it,
but is covered by the Grace after meals. 1
There are authorities who claim that it is not exempted,
therefore, if possible, one should be strict
and after the Grace after meals, one should bless on a cup of wine,
drink a Revi'it, 2
and say the concluding blessing
with the intention of including the (wine in the) Kiddush cup. 31) Even if no other wine was drank during the meal (Mishna Berurah 272:38).
2) 3.2 - 4.42 fluid ounces - the minimum quantity which obliges one to say a blessing after one has drunk.
3) The Shulchan Aruch 272:10 rules that the Grace after meals does indeed cover the wine of Kiddush, and this opinion is accepted almost universally today.
יין של קידוש לפי שהוא מצרכי הסעודה
אינו טעון ברכה לאחריו
דברכת המזון פוטרתו
אך יש פוסקים דסבירא להו דאינו פוטרתו
על כן אם אפשר יש לו להדר
שלאחר ברכת המזון יברך על כוס יין
וישתה רביעית
ויברך ברכה אחרונה
לפטור גם את הכוס של קידוש On the wine (drank) during the meal, there is no need to bless,
as it is covered by the blessing ''...who creates the fruit of the vine'' in the Kiddush. על היין שבתוך הסעודה אינו צריך לברך
שנפטר בברכת בורא פרי הגפן שבקידוש One who made Kiddush over a cup that one thought was wine,
and afterwards found that it was water or another beverage,
must go back and make Kiddush (again) over wine. 1
If there was before one, wine on the table,
and it's one's intention to drink wine also during the meal,
one does not need to make Kiddush again,
because it is as if one made Kiddush on (this) wine. 2
If there was no wine before one on the table,
but there was wine in one's house
and one had the intention to drink (this) during the meal,
there is no need to bless ''...who creates the fruit of the vine'',
rather ''who has sanctified us...''. 3
If this cup had contained beer or ''mead'',
(honey drink),
and in this place it is considered ''the wine of the country'', 4
in any event, there is no need to make Kiddush again,
rather bless ''by whose word all things exist'' and drink.
In places where it is customary to make Kiddush after washing the hands
but before having the bread,
also here 5 there is no need to go back and make Kiddush.
Rather, one blesses ''who brings forth bread''
and that is considered as making Kiddush over the bread. 61) As soon as one realizes one's error, one should say the words Blessed be the name of His glorious majesty forever and ever'' (the second line of the Shema) which is what one says whenever one has said a blessing (and therefore G-d's Name) in vain.
2) There has to be at least a ''Revi'it'' of wine on the table at the time, and one must drink a ''cheek-full'' from it immediately (that is, as soon as one realizes that there is water rather than wine in his Kiddush cup).
3) This is because one has already made a ''...who creates the fruit of the vine'' over the cup of water which one thought contained wine. The Kiddush blessing itself has to be repeated because there was no wine on the table when one said it. See also Ch. 56:7.
4) "The wine of the country" is defined as a beverage one would serve to a guest to whom one wishes to show respect (and not merely to quench his thirst) such as beer or liquors. Such a drink serves as an acceptable substitute for wine in certain circumstances, see Ch. 45:1.
5) If one discovers water rather than wine in the cup.
6) In general, when there is no wine or grape juice available, or if one doesn't like wine or grape juice, one may make Kiddush over the Challot.
קידש על הכוס סבור שהוא יין
ואחר כך נמצא שהוא מים או שאר משקה
יחזור ויקדש על היין
ואם עמד לפניו יין על השלחן
והיה דעתו לשתות יין גם בתוך הסעודה
אינו צריך לקדש שנית
דהוי כאלו קידש על היין
ואם לא היה יין לפניו על השלחן
אבל היה יין בביתו
והיה דעתו לשתות בתוך הסעודה
אין צריך לברך בורא פרי הגפן
אלא אשר קדשנו וכו'
ואם היתה הכוס של שכר או ''מעד''
מי דבש
במקום שהוא חמר מדינה
בכל אופן אין צריך לקדש שנית
אלא יברך שהכל וישתה
ובמקומות שנוהגין לקדש אחר נטילת ידים
קודם בציעת הפת
גם כן אין צריך לחזור ולקדש
אלא מברך המוציא
והוי כאלו קידש על הפת Also during the day at the morning meal
one needs to make Kiddush over the (wine) cup, 1
that is that one blesses over it ''...who creates the fruit of the vine'',
and that is the Kiddush. 2
Women are also obliged to this Kiddush.
Also before this Kiddush it is forbidden to taste anything,
even water, like for the Kiddush at night, 3
and the most appropriate way of fulfilling the Mitzvah is to make this Kiddush
also over wine in particular.
If one prefers (other) alcoholic drinks
and makes Kiddush over that, one also fulfills one's obligation.
However, one should be careful that the cup holds a Revi'it 4
and that one drinks a cheek-full without pausing.
(If one makes Kiddush over wine and wants to drink
also alcoholic drinks or coffee see Chapter 49, Law 6.)1) The reason that the Sages instituted this Kiddush is to lend significance to the morning Shabbat meal by differentiating it from weekday meals.
2) It is a widespread custom to say various Biblical passages before the blessing over the wine. See Mishna Berurah 289:2.
3) See Chapter 8, Law 2. It is permitted to drink water (and according to some, even tea and coffee) before the Shabbat morning prayers, because the obligation to say Kiddush only begins after one has completed the morning Shemoneh Esreh.
4) According to Rav Moshe Feinstein zt'l, since the morning Kiddush is only a Rabbinical enactment, one may rely on the opinion that a Revi'it is 3.3 fluid ounces.
גם ביום בסעודת שחרית
צריך לקדש על הכוס
דהיינו שמברך עליה בורא פרי הגפן
וזהו הקידוש
וגם נשים חייבות בקידוש זה
וגם קודם קידוש זה אסור לטעום כלום
ואפילו מים כמו בקידוש הלילה
ומצוה מן המובחר שיהיה קידוש זה
גם כן על היין דוקא
ואם חביב לו יין שרף
ומקדש עליו גם כן יוצא
אך יזהר שתהא הכוס מחזיקה רביעית
וישתה מלא לוגמיו בלא הפסק
ואם מקדש על היין ורוצה לשתות
גם יין שרף או קפה עיין לעיל סימן מ''ט סעיף ו' Whether at night or in the day,
there is no Kiddush except at the place of the meal, as it is said: 1
''And you shall call the Shabbat a delight.''
Our sages, may their memory be for a blessing, interpreted this as,
in the place where you call Shabbat,
that is, (the place where) you read the Kiddush,
there you will delight.
If one made Kiddush at one house and ate at another house,
even if at the time of making Kiddush this was one's intention,
one does not fulfill (the mitzvah of) Kiddush. 2
One also needs to eat immediately after Kiddush,
and if one did not eat immediately after Kiddush,
one did not fulfill (the mitzvah of) Kiddush. 3
On (Shabbat) day if one does not want to eat immediately the regular meal,
one can make Kiddush and eat some cake, 4
and then one needs to drink from the (Kiddush) cup a ''Revi'it''
in order to make the blessing
''for the sustenance, for the fruit of the vine'', 5
and this can be done also before
the additional prayers if one feels weak. 6
A Mohel who (on Shabbat morning) needs to make a blessing
over the (wine in the) ''Circumcision Cup'' and has not yet made Kiddush, 7
should drink from the cup a ''cheek-full'' 8 and an additional Revi'it. 91) Isaiah 58:13.
2) It is allowed to make Kiddush in one room, and then eat in another room in the same house, as long as one intended to do so at the time of the Kiddush, and one can see the other room from the room in which one is saying Kiddush. If the room one intended to eat in is not visible from the room in which one is saying Kiddush, then only in difficult circumstances may one go ahead and eat the meal there (see Shulchan Aruch and Rema 273:1, and the Biur Halachah). If one moved to another building to eat after having made Kiddush, although one has acted improperly, one need not repeat the Kiddush, provided that one can see one's place of Kiddush from the building where one eats.
3) If the delay between Kiddush and the meal was due to unavoidable circumstances or circumstances related to the meal, one does not have to repeat the Kiddush (Mishna Berurah 273:12,13,14).
4) One must eat a piece of cake the size of a ''K'zayit'' (an olive) : 28.8 cc. according to Shiurei Torah, 33 cc.according to the Chazon Ish.
5) It is not clear why the Kitzur Shulchan Aruch rules that even when one eats a ''K'zayit'' of cake, one must still drink a ''Revi'it'' of wine. According to most Halachic authorities, one can fulfill the obligation of ''Kiddush where one eats a meal'' by eating a K'zayit of bread, cake or other food made from one of the five species of grain (wheat, barley, spelt, oats and rye) immediately after hearing or saying Kiddush. If there is no food available, such as in the case discussed above, drinking a Revi'it of wine is considered a ''meal'' in terms of this law (according to some, the person saying the Kiddush must also drink a ''cheek-full'' of wine apart from the additional Revi'it, in order to first fulfill the obligation of Kiddush).
6) See the next law for how one may make Kiddush and eat a snack in between the morning prayers and the additional prayers even when one is not feeling weak.
7) Should have the intention that this blessing over the wine also serves as Kiddush.
8) To fulfill the Kiddush obligation.
9) To serve as the ''meal''. See also Ch. 76:8.
בין בלילה בין ביום
אין קידוש אלא במקום סעודה שנאמר
וקראת לשבת ענג
ודרשו רבותינו זכרונם לברכה
במקום שאתה קורא לשבת
כלומר קריא דקידוש
שם תהא עונג
ואם קידש בבית זה ואוכל בבית אחר
אפילו אם בשעת קידוש היה בדעתו כן
אינו יוצא ידי קידוש
וגם צריך לאכול מיד לאחר הקידוש
ואם לא אכל מיד לאחר הקידוש
לא יצא ידי קידוש
וביום אף שאינו רוצה לאכול מיד סעודה קבועה
יכול לקדש ולאכול קצת פת כיסנין
ואז צריך לשתות מן הכוס רביעית
כדי לברך ברכה
על המחיה ועל פרי הגפן
וזאת יכול לעשות גם קודם
מוסף אם לבו חלוש
ומוהל שהוא צריך לברך
על כוס המילה ועדיין לא קידש
ישתה מן הכוס כמלא לוגמיו ועוד רביעית It is allowed to eat a little after the morning prayers and before the additional prayers.
This snack is a (quantity of) bread ''K'beitzah'' 1 and no more.
Fruit (can be eaten) even in (such) large quantities as to fill oneself up,
as long as one made Kiddush beforehand
and drank a ''cheek-full'' and an additional Revi'it of wine 2
(when necessary we rely on this,
that this like making Kiddush where the meal is), 3
or one can drink a Revi'it of wine and eat a K'zayit 4
from one of the five species of grain. 51) Lit: ''Like an egg'' - 57.6 cc.according to Shiurei Torah, 100 cc. according to the Chazon Ish.
2) Revi'it - 3.2 - 4.42 fluid ounces depending on which authority you follow.
3) The Shulchan Aruch HaRav (273) rules that in time of need, one can rely on drinking only a Revi'it rather than a Revi'it and a cheek-full.
4) Lit: ''like an olive''.
5) Wheat, Barley, Spelt, Oats and Rye.
מותר לטעום אחר תפלת שחרית קודם תפלת מוסף
וטעימה היינו פת כביצה ולא יותר
ופירות אפילו הרבה כדי לסעוד את הלב
ובלבד שיקדש תחלה
וישתה כמלא לוגמיו ועוד רביעית יין
דלעת הצורך סמכינן
דזאת הוי קידוש במקום סעודה
או ישתה רביעית יין ויאכל כזית
מחמשת מיני דגן Every Jew, whether man or woman,
is obliged to eat on Shabbat three meals, 1
one at night and two during the day. 2
One is obliged to eat at each meal bread. 3
Even at the third meal,
one should be very careful to eat specifically bread.
(Since one washes one's hands and blesses over the washing,
one needs to eat (at least) a ''K'beitzah'' of bread), 4
Therefore, each person should be careful to not fill
their stomach at the morning meal,
in order to be able to fulfill the mitzvah of (eating) three meals,
if it is impossible for one (to obtain and) eat normal (wheat) bread,
one should eat at least cake (or) bread,
or any other food made from the five species of grain, 5
on which one blesses ''who creates different kinds of foods'',
for this is called ''sustaining food''. 6
If this is also impossible for one,
one should eat, in any event, food that is normally eaten with bread,
such as meat and fish and the like.
If this is also impossible for one,
one should eat, in any event, cooked fruit.
The time of the third meal is from the starting time of the ''large mincha'',
that is, from six and half hours and onwards. 7.1) This obligation is based on the repetition of the word ''HaYom'' (today) three times in a verse which quotes Moshe telling the Nation to eat the Manna on Shabbat: ''And Moshe said: Eat it today, for today is Shabbat before Hashem, today you will not find it in the field'' (Exodus 16:25). There is a dispute among the authorities as to whether this is a Biblical or Rabbinic obligation (probably based on the dispute as to whether the mitzvah of ''Oneg Shabbat'' (physical pleasure on Shabbat) is Biblical or Rabbinic in nature).
2) The Sages of the Talmud taught that one who fulfills the Mitzvah to eat three meals on Shabbat will be spared three types of retribution: the tribulations preceding the coming of the Messiah, the judgement of Gehinom (the Jewish understanding of ''Hell''), and the apocalyptic war between Gog and Magog (Tractate Shabbat 118).
3) There is a dispute among the authorities as to whether the obligation to eat bread for the Shabbat meal is Biblical or Rabbinic.
4) Lit: ''like (the size) of an egg''. See also Chapter 40, Law 1. The Mishna Berurah (291:2) writes that one should eat a little more than a ''K'beitzah'', because eating exactly a ''K'beitzah'' is considered a snack, not a meal. However, if eating more than a ''K'beitzah'' is not possible, one can fulfill one's obligation with a minimum of a ''K'zayit'' (lit: ''like (the size of an) olive).
(5) Wheat, Barley, Spelt, Oats and Rye. 6) In such a case, the cake is treated with all the halachic requirements of bread, that is, washing with the blessing on the washing of the hands'', blessing ''who brings forth bread'' over the cake, and saying Grace after the meal. 8) ''Seasonal hours after sunrise. A ''seasonal hour'' is equal to one twelfth of the time from sunrise to sunset (some say from dawn to dark) See Rema 261:2.
כל אדם מישראל בין איש או אשה
חייבים לאכול בשבת שלש סעודות
אחת בלילה ושתים ביום
וחייב לאכול בכל סעודה פת
ואפילו בסעודה שלישית
יזהר מאד לאכול פת דוקא
וכיון שהוא נוטל ידיו ומברך על הנטילה
צריך לאכול פת כביצה
לכן יזהר כל אדם שלא למלאות
כרסו בסעודת שחרית
כדי שיוכל לקיים מצות שלש סעודות
ואם אי אפשר לו כלל לאכול פת גמור
יאכל לכל הפחות פת כיסנין
או שאר מאכל העשוי מחמשת מיני דגן
שמברכין עליו בורא מיני מזונות
שהוא נקרא מזון
ואם גם זאת אי אפשר לו
יאכל על על פנים דברים שדרך ללפת בהם את הפת
כגון בשר ודגים וכיוצא בהם
ואם גם זאת אי אפשר לו
יאכל על כל פנים פירות מבושלים
זמן סעודה שלישית היא משיגיע זמן מנחה גדולה
דהיינו משש שעות ומחצה ואילך One is obliged to make (the blessing) at each meal 1
over two whole loaves. 2
One holds the two in one's hand while blessing ''who brings forth bread'',
and then carry out (the cutting) on one of them.
It is customary to mark with the knife on the loaf
at the place one wants to carry out the cutting,
the reason is because in the week one needs to cut partially
the bread before blessing ''who brings forth bread'',
as explained in Chapter 41, Law 3,
and on Shabbat this is not possible
because the loaf must be whole at the time of the blessing,
so in any case one marks the place of the cut
so that one will know where to cut,
and will not need to pause too long, looking for the place to cut. 3
One should place the loaves so that the one to be cut is in front,
so that one does not pass over the mitzvah. 4
Even if one eats at several meals
one needs at each meal two whole loaves.
Similarly, one who makes Kiddush (after) the morning prayers
before the main meal and eats cake,
should take two whole cakes. 51) The source for this is the verse in the Torah which states that the Jews would collect ''Lechem Mishna'' (double portion) of Manna on Fridays, because no Manna would fall on Shabbat. As a remembrance of this double portion, we begin each Shabbat meal with two loaves. There is a dispute among authorities as to whether this obligation of having two loaves is Biblical or Rabbinic.
2) A loaf is considered whole even if there is a split or crack, provided that when one lifts the loaf by the weaker section, it does not break in two. Two loaves that have become attached during baking, are still considered whole when separated. A partially burnt loaf is still considered whole.
3) So as to minimize the delay between the blessing and the actual eating of the bread.
4) According to the Shulchan Aruch 274:1 one should place one loaf on top of the other and hold them in one's hands while making the blessing. Based on Kabbalistic sources, the Shulchan Aruch and Rema write that on Friday night, one should cut first from the bottom loaf, whereas on Shabbat day one should cut the upper loaf first. There is a principle in Jewish law called ''Eyn Ma'avirin Al HaMitzvot'' (One shouldn't pass over Mitzvot) which says that when one has two or more objects in front of him with which he will be performing a Mitzvah, one should arrange them in such a way so that one won't have to reach over one, or move one aside, in order to get to another. Therefore, regarding the Challah on Shabbat, since one is supposed to cut the bottom Challah first, one should hold it a little closer to one's body than the top Challah.
5) The Maharsham (289) disagrees because he holds that if one does this, it will indicate that one is having a regular meal, and one will be obliged to wash, say ''who brings forth bread'' and then Grace after the meal. The custom follows the Maharsham. However, if one does not have bread for the main meal, one may fulfill one's obligation of ''Lechem Mishna'' (Two loaves) with two whole cakes or pastries. In that case, all laws applying to bread would apply to the cake.
וחייב לבצוע בכל סעודה
על שתי ככרות שלמות
ואוחז שתיהן בידו בשעת ברכת המוציא
ובוצע אחת מהן
ונוהגין לרשום בסכין על הככר
במקום שרוצה לבצוע
והטעם מפני שבחול צריכין לחתוך קצת סביב
הפת קודם ברכת המוציא
כמו שכתוב בסימן מ''א סעיף ג'
ובשבת אי אפשר
משום דבעינן שתהיה הפת שלמה בשעת הברכה
ולכן על כל פנים רושמין מקום החתך
כדי שידע היכן יחתוך
ולא יצטרך להפסיק הרבה ולעיין באיזה מוקם יחתוך
ויש להניח הככרות שתהא זו שהוא רוצה לבצוע אותה לפניו
כדי שלא יצטרך להעביר על המצוה
ואפילו אוכל כמה סעודות
צריך בכל סעודה שתי ככרות שלמות
וכן כשמקדש ביום בשחרית
קודם הסעודה הקבועה ואוכל פת כיסנין
יש לקחת שתים שלמות If there is not, for all the guests at the table, two loaves
rather before (only) one,
that one can cover (the obligation of two loaves) for all the others,
and also (from) the blessing ''who brings forth bread''
they are covered by what one blessed. 1
Before one blesses ''who brings forth bread'' one should say:
''With your permission, my teachers and masters.'' 2
After eating from one of these loaves,
one gives to each one a piece and they eat. 31) The listeners must have intent to be included in this blessing, they must answer ''Amen'' to the blessing and they must eat from one of the two loaves in order to fulfill their obligation.
2) This is an expression of modesty and also serves to get the attention of the listeners.
3) The piece should be placed before them but not directly into their hands (Shulchan Aruch O.Ch 167:18).
אם אין לכל המסובין בשלחן לחם משנה
אלא לפני אחד
יבצע הוא להוציא את כולם
וגם בברכת המוציא
יצאו במה שבירך הבוצע
וקודם שיברך המוציא יאמר
ברשות מורי ורבותי
ולאחר שטעם הוא מפרוסת המוציא
נותן לכל אחד פרוסה ואוכלים If one did not read the (Torah) portion on Friday,
one should not eat on Shabbat morning until one has read it. 1
If one did not read before eating one should read,
in any case, before the afternoon prayers.
After the event, (one can read it) until Tuesday night.1) This is referring to the obligation of reading the weekly Torah portion twice in Hebrew and once with a translation (Shnayim Mikra VeEchad Targum). This obligation is discussed at length in Chapter 72, Law 11. The Mishna Berurah 285:9 adds that one should not delay the Shabbat meal until after ''Chatzot'' (Halachic Midday) on account of this Mitzvah nor should one delay the meal if there are others waiting to eat. He goes on to say that if one has not fulfilled one's obligation by the time Shabbat commences, one should get up early on Shabbat morning and complete one's reading before going to Synagogue.
אם לא קרא הפרשה בערב שבת
לא יאכל שבת בשחרית עד שיקראה
ואם לא קראה קודם האכילה יקרא
על כל פנים קודם מנחה
ובדיעבד עד סוף יום שלישי It is forbidden to not eat on Shabbat by making a fast even for a short time.
Even if this is not as a fast,
it is forbidden in any event to refrain from eating up to (halachic) midday. 11) ''Chatzot'' or six seasonal hours into the day. Each seasonal hour is equal to one twelfth of the time from sunrise to sunset (or dawn to dark, according to others). Obviously, if one made Kiddush and ate a snack before or after the additional prayers, one may delay the main meal until after Chatzot.
אסור להתענות בשבת לשם תענית אפילו זמן קצר
ואפילו שלא לשם תענית
אסור על כל פנים להתענות עד חצות It is forbidden to be sad, Heaven forbid,
over any misfortune, Heaven forbid. 1
Rather one should request mercy from the Merciful One.1) According to the Rema 288:2, one is allowed to cry only if doing so will ease one's emotional pain.
אסור להצטער חס ושלום
על איזה צרה רחמנא ליצלן
אלא יבקש רחמים מבעל הרחמים It is a mitzvah to have many fruits and delicacies and fragrant aromas,
in order to complete the hundred blessings. 1
It is a mitzvah to enjoy oneself
with any kind of (physical) activity from which one derives enjoyment,
as it is said: ''And you shall call the Shabbat a delight''. 21) Since the Shabbat Shemoneh Esreh only has seven blessings, as opposed to nineteen in the weekday Shemoneh Esreh, one needs to make up those missing blessings by eating extra food and smelling fragrances, all of which require blessings.
1) Isaiah 58:13.
מצוה להרבות בפירות ומגדנות ומיני ריח
כדי להשלים מאה ברכות
ומצוה לענגו
בכל דבר שהוא לו לעונג
שנאמר וקראת לשבת עונג After the morning meal, if one is accustomed to sleep, one should sleep. 1
However, one should not say ''I will sleep
because I need to do work or set off on a journey on Shabbat night''.1) Sleeping is included in the ways through which one may fulfill the Mitzvah of ''Oneg Shabbat'' (Physical pleasure on Shabbat). The Mishna Berurah 290:3 warns that one should not sleep more than is necessary on Shabbat afternoon so as not to waste valuable time that could be used for Torah learning.
אחר סעודת שחרית אם רגיל לישן יישן
אבל אל יאמר אישן
מפני שאני צריך לעשות מלאכה או ללכת בדרך בלילה Afterwards 1 one should have a fixed time for Torah study.
In (one of) the (Torah) portions about Shabbat it is said: 2
''And Moses gathered (the people together).''
Our sages, 3 may their memory be for a blessing, commented:
''Why does it say in this portion 'gather (the people)' ''
''and not say this in the rest of the Torah ?''
The Holy One, Blessed be He, said to Moses:
''Go down and gather together for me large groups on Shabbat,
so that the following generations will (also) learn after them,
to assemble groups each Shabbat and learnTorah together.'' 4
It was also said: 5
''The Shabbatot and festivals were not given to the Jews
except to busy (themselves) on them with (the study of) Torah.''
For many people are preoccupied all the week days with their work,
and they are not free to study Torah regularly.
On Shabbat and festivals when they are freed from their work
they can carry out (the study of) Torah properly.
Therefore, workers and businessmen,
who are not regularly engaged in Torah (study) during the week,
have a greater obligation to study Torah on the holy Shabbat day,
each one according to one's ability and potential. 61) After eating and sleeping on Shabbat afternoon.
2) Exodus 35:1.
3) Midrash Yalkut Shimoni, Vayakhel.
4) The Midrash ends with Hashem declaring to Moshe that if the Jews do this (that is, learn and teach Torah communally on Shabbat) He will treat it as if they have made Him King in His world.
5) Jerusalem Talmud, Shabbat 15:3.
6) A Midrash quoted by the Tur (see Mishna Berurah 290:5) tells how the Torah said to Hashem: ''When the Jews enter the Land of Israel, this person will be running to his vineyard, this one to his field, what then will become of me?'' Hashem answered: ''I have a partner for you, who's name is Shabbat, and (on that day) they will be free from their work and will thus be able to engage in (the study of) you.''
אחר כך קובעים ללמוד תורה
בפרשת שבת נאמר
ויקהל משה
ודרשו רבותינו זכרונם לברכה
למה נאמר בפרשה זו ויקהל
ולא נאמר כן בכל התורה כולה
אמר הקדוש ברוך הוא למשה
רד ועשה לי קהלות גדולות בשבת
כדי שילמדו הדורות הבאים אחריך
להקהיל קהלות בכל שבת וללמד תורה ברבים
עוד אמרו
לא נתנו שבתות וימים טובים לישראל
אלא לעסוק בהם בתורה
כי הרבה אנשים טרודים כל ימי החול במלאכתם
ואין להם פנאי לעסוק בתורה בקביעות
ובשבת ויום טוב שהם פנוין מלאכתם
יכולין לעסוק בתורה כראוי
לפיכך בעלי מלאכות ובעלי בתים
שאינם עוסקים בתורה כל ימי השבוע
המה מחוייבים יותר לעסוק בתורה ביום שבת קודש
איש איש כפי השגתו ויכלתו