Kiddush (3)
THE LAWS
OF SHABBAT
By Rav Doniel Schreiber
Shiur #09: Laws of
Kiddush - Part 3
12.
Kiddush on Shabbat Day
A.
Kiddusha Rabba
Since kiddush on Shabbat day is a rabbinic obligation and not a Torah
obligation, it is euphemistically referred to as "kiddusha rabba" (the great
kiddush) (OC 289:1 and MB 289:3; however, Magen Avraham OC 597:3 understands
that, according to the Maharam, kiddush on Shabbat day is also a Torah
obligation; Mishna Berura ibid. in Sha'arei Tziyun note 7 disputes the Magen
Avraham's understanding of the Maharam).
B.
The Blessing and Introductory Verses
The formula for this kiddush is the blessing of "borei peri ha-gafen." Nonetheless, many have the custom to
add the verses "ve-shamru benei Yisrael et ha-shabbat" (Shemot 31:16-17) and
"zakhor et yom ha-shabbat lekadsho" (Shemot 28:11) prior to "borei peri
ha-gafen." Poskim differ as to
whether one must begin this addition with the opening verses, i.e., "zakhor et
yom ...," or if one may start reciting from the words "al kein beirakh ..." This is because "al kein" begins in
the middle of a pasuk and one may not divide any verse that Moshe Rabeinu did
not divide (Megilla 22a, Chatam Sofer, OC Responsum 10, and MB 289:2). The Arukh Ha-shulchan (OC 289:3)
supports the practice of reciting "al kein beirakh" alone by asserting that in
doing this one is only introducing the kiddush and not reformatting the Torah. See also SSK vol. 2, 47:30, notes
147-149).
C.
Fulfilling Kiddusha Rabba by Listening to the Mekadesh
It is generally accepted that one fulfills the obligation of kiddusha
rabba by listening to the recitation of "borei peri ha-gafen" (Rema OC 273:4). This is accomplished through the principle of "shomei'a ke-oneh"
(listening is as reciting - see previous shiur).
However, some poskim rule that to fulfill Shabbat morning kiddush all
those who hear kiddush are required to taste the wine. This is because the essence of
kiddusha rabba is the birkat ha-nehenin (blessing before enjoyment) of borei
peri ha-gafen and, if one does not benefit from the wine, how can the praise be
considered valid? (See Sefer Mo'adim
U-zemanin, vol. 3, p. 107, and vol. 8, p. 63, no. 243 in the name of R. Chaim
Brisker zt"l and the Griz zt"l, R. Velvel Soloveitchik).
The Netziv justifies the accepted custom of fulfilling kiddusha rabba by
"shomei'a ke-oneh" (Ha-amek She'eila, She'ilta 54, Ha'Amek She'eila, ot 4). He explains that although the mitzva
is to drink the wine, Chazal defined the mitzva as honoring Shabbat through the
head of the household drinking the wine.
In this way, everyone who hears the berakha fulfills their obligation. R.
Moshe Shternbuch (Mo'adim U-zemanim, vol. 8 ibid.) explains that the Netziv
meant that by hearing the blessing one is considered to have partaken in the
praise over the cup of wine.
D.
The Proper Time for Kiddusha Rabba
Why do we not recite kiddush upon arising Shabbat morning? As on any other day of the week, it
is forbidden to eat or drink before attending to our first priority - beseeching
God. Halakha deems it inappropriate
to pursue one's own physical desires prior to tending to one's responsibilities
to God. This is all the more true
for prayer which intends to demonstrate both our acceptance of the yoke of
Heaven and our recognition that we depend upon God for our well-being. Indulging ourselves prior to prayer
is thus viewed as incompatible with prayer's central themes (OC 89:3 and MB
89:21). It is for this reason that
on Shabbat day we recite kiddush only after morning prayers, and not upon
arising.
However, one is permitted to drink very simple beverages, such as water,
before davening (OC 89:3). The
Mishna Berura (89:22) adds that one may also drink tea or coffee
without milk or sugar. He concedes, however, that people are
customarily lenient with regard to adding sugar.
The Arukh Ha-shulchan (OC 89:23) allows coffee and tea with sugar, but
not with milk. He concedes, however,
that people are customarily lenient with regard to adding milk as it is merely
added to temper and add taste to the coffee.
Indeed, it is attested that Rav Moshe Feinstein zt"l used to drink coffee
with milk prior to morning prayers (Radiance of Shabbat, p. 99, note 11; see
Yabia Omer, vol. 4, no. 11 and 12).
Since these beverages are not tantamount to eating a meal, they do not generate
an obligation to recite kiddush on Shabbat morning.
However, if one is ill or weak or very hungry or thirsty so that one
cannot maintain proper attention (kavana) to prayers, one may eat before morning
prayers (OC 89: 3,4, MB ibid., and Arukh Ha-shulchan 89:24,25). The Biur Halakha rules that if this
is the case, then on Shabbat morning, since one is allowed to eat, one is
obligated to recite kiddush before eating (Bi'ur Halakha 289, s.v. Chovat, and
SSK vol. 1, 40:45). Rav Moshe
Feinstein zt"l (Igrot Moshe OC. vol. 2, no. 28) questions this ruling; perhaps
Chazal legislated kiddusha rabba only at a time when people normally eat, i.e.,
after morning prayers. Nonetheless,
he agrees that one should follow the above ruling of the Bi'ur Halakha.
Rav Moshe Feinstein zt"l (Igrot Moshe OC vol. 2, no. 26) rules in a
response found elsewhere that one should follow the ruling of the Bi'ur Halakha
only if one needs to eat a true meal, such as a piece of bread the size of an
olive or a meal (the size of three to four eggs) of pat ha-ba be-kisnin
(mezonot-like bread from the five species of grain - wheat, barley, oats, spelt,
or rye), such as cake, cookies, danishes, or pretzels. (One would have to wash one's hands,
recite the blessing "al netilat yadayim," and "ha-motzi" prior to eating this
meal, and recite birkat ha-mazon afterwards.
The laws of pat ha-ba be-kisnin are beyond the scope of this shiur.) One is required to recite kiddush,
since in this instance one will be eating a true meal prior to morning prayers,.
However, writes Rav Moshe, if one will be eating cooked mezonot (i.e.,
grain meals dissimilar to bread, such as some grain cereals, doughnuts deep
fried in oil or pasta boiled in water) which cannot have the status of bread,
and therefore cannot be considered a true meal, one is not required to recite
kiddush (see Eliyahu Rabba cited in MB 286:9).
It is even forbidden to recite kiddush; if there is no obligation to
recite kiddush, drinking wine before morning prayers is deemed inappropriate.
Rav Shlomo Zalman Auerbach zt"l (cited in SSK vol. 1, 40:45, note 93)
gives an even narrower definition for the obligation to recite kiddush prior to
morning prayers. He asserts that one
must be compelled to eat a meal which will obligate the recitation afterwards of
birkat ha-mazon or "al ha-michya."
Such blessings are only recited when a piece of bread the size of an olive or
mezonot are eaten "tokh kedei akhilat pras," i.e., within two to nine minutes. Since even those who are sick are not
compelled to eat at this speed, an objective obligatory meal does not exist, and
thus no obligation to recite kiddush.
Therefore, one may not recite kiddush in this situation prior to the
morning prayers.
After completing the shacharit service on Shabbat morning, one becomes
obligated in kiddush, even though one has not yet recited the musaf prayers. (However, see Prisha OC 89:6.) Once this obligation starts, it is
prohibited to drink even water unless one is sick or very weak. Yet, even if one does say kiddush
after shacharit prior to musaf, one can only eat up to a ke-beitza (a egg's size
worth) of bread or mezonot which is the measurement for a full meal. This is because one is prohibited
from partaking in a full meal prior to reciting musaf unless one is weak (OC
286:3, and MB ibid. 7-9).
E.
The Measurement of a Revi'it
Even for Shabbat morning kiddush, the kiddush cup must be filled with a
revi'it. However, Rav Moshe
Feinstein zt"l rules that since this kiddush is only a rabbinic obligation, the
measurement for a revi'it is less than that of the Torah obligated kiddush
Friday night (see also Bi'ur Halakha 271:13 in the middle of s.v. Shel revi'it). According to his opinion a revi'it
for kiddush on Shabbat day is only 3.3 fl ounces; others say it is only 3 fl
ounces. One must drink a melo
lugmav, which a bit more than half of a revi'it, for Shabbat morning kiddush. According to Rav Moshe Feinstein zt"l
this amounts to 1.7 fluid ounces.
F.
Wine and Chamar Medina
If one has both wine and chamar medina, it is best to recite Shabbat
morning kiddush on wine; one who prefers chamar medina can use it for kiddush. When using chamar medina, some say
that one must have a revi'it in the cup and one must drink a melo lugmav (Magen
Avraham OC 190:4). Whereas others
say that with liquor, a shotglass is enough, and one is only required to drink a
little (Taz OC 210:1). The Mishna
Berura (190:14) rules in accordance with the Magen Avraham - that one must drink
a melo lugmav - whereas the Chatam Sofer (OC Responsum 49) supports the view of
the Taz that even drinking a little of the shotglass is enough.
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