Today’s class will be focused on the Friday night Kiddush by addressing five questions concerning the Halakhah of the Kiddush: when, where, what, who and how:
- When – When do we say the Kiddush?
- Where – Do we recite Kiddush at home or at the synagogue?
- What – Should we only recite Kiddush over wine (wine or wine not)?
- Who – Do women have an obligation to say the Kiddush?
- How – A question as old as time: do we stand or sit during the Kiddush?
But first, why?
I will start with a short overview to understand why we say Kiddush.
Personally, I am very intrigued by the power of the Kiddush for several reasons. For example, in Israel nearly all secular and religious people alike recite the Kiddush before Friday night meal. And Jews around the world recite "the Kiddush" often understanding this familiar prayer as the "blessing over the wine."
While the Kiddush, of course, includes a blessing over the wine (בּוֹרֵא פְּרִי הַגָּפֶן), the meaning, origin and halakhah surrounding the Kiddush is far more significant and fundamental to the entire mitzvah of Shabbat, and even our concept of peoplehood. Indeed, the word "Kiddush" is from the Hebrew לְקַדֵשׁ or "to sanctify."
So before we get to the details, let's ask a threshold question:
(ח) זָכ֛וֹר֩ אֶת־י֥֨וֹם הַשַּׁבָּ֖֜ת לְקַדְּשֽׁ֗וֹ׃
(8) Remember the sabbath day and keep it holy.
Notice in this verse the emphasis on זָכ֛וֹר֩ -- remember -- and on לְקַדְּשֽׁ֗וֹ -- sanctify. So the question is:
- How do you remember and sanctify the Shabbat?
- What are the actions that one needs to take to make the Shabbat holy?
One of the best Halakhic poskim on the Shabbat is the Rambam
- Rav Moshe Ben Mimon, also known as Maimonides
- Lived in the 12th century (1135-1204)
- He was born in Cordoba Spain but lived, worked, and died in Egypt.
- Rambam wrote the Mishneh Torah (which is sometimes referred to as the "cliff notes" to all our mitzvot).
- Rambam, who was also physician, is considered a rationalist in his Halakhic approach and understanding of the mitzvot.
In the following quote, Rambam address the question of how to make the Shabbat holy.
מִצְוַת עֲשֵׂה מִן הַתּוֹרָה לְקַדֵּשׁ אֶת יוֹם הַשַּׁבָּת בִּדְבָרִים שֶׁנֶּאֱמַר (שמות כ ח) "זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ". כְּלוֹמַר זָכְרֵהוּ זְכִירַת שֶׁבַח וְקִדּוּשׁ. וְצָרִיךְ לְזָכְרֵהוּ בִּכְנִיסָתוֹ וּבִיצִיאָתוֹ. בִּכְנִיסָתוֹ בְּקִדּוּשׁ הַיּוֹם וּבִיצִיאָתוֹ בְּהַבְדָּלָה:
It is a positive commandment from the Torah to sanctify the Sabbath day with a verbal statement, as [implied by Exodus 20:8]: "Remember the Sabbath day to sanctify it" - i.e., remember it with [words of] praise [that reflect its] holiness.This remembrance must be made at the Sabbath's entrance and at its departure: at the [day's] entrance with the kiddush that sanctifies the day, and at its departure with havdalah.
- Rambam thus grounds the Kiddush in the commandment from Exodus that we remember and sanctify the Sabbath.
- Also, this excerpt hints at one of the questions we will address below in more detail; namely when to recite the Kiddush. As Rambam states, the Kiddush must occur "at the entrance" of Shabbat although it is interesting that the direct quote from Exodus (זכור את־יום השבת לקדשו) is included in the Shabbat day Kiddush not the Friday evening Kiddush.
Returning to the Friday evening prayer, Rambam continues:
וְזֶה הוּא נֹסַח קִדּוּשׁ הַיּוֹם. בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְרָצָה בָנוּ וְשַׁבַּת קָדְשׁוֹ בְּאַהֲבָה וְרָצוֹן הִנְחִילָנוּ זִכָּרוֹן לְמַעֲשֵׂה בְרֵאשִׁית תְּחִלָּה לְמִקְרָאֵי קֹדֶשׁ זֵכֶר לִיצִיאַת מִצְרָיִם כִּי בָנוּ בָחַרְתָּ וְאוֹתָנוּ קִדַּשְׁתָּ מִכָּל הָעַמִּים וְשַׁבַּת קָדְשְׁךָ בְּאַהֲבָה וּבְרָצוֹן הִנְחַלְתָּנוּ בָּרוּךְ אַתָּה יהוה מְקַדֵּשׁ הַשַּׁבָּת:
This is the text of the kiddush, sanctifying the day:Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and has desired us. He has given us the holy Sabbath with love and with favor as an inheritance and a commemoration of the work of creation.It is the first of the convocations of holiness, a commemoration of the exodus from Egypt. For You have chosen us and sanctified us from among all the nations. With love and favor You have granted us Your holy Sabbath as an inheritance. Blessed are You, God, who sanctifies the Sabbath.
A few questions of interest here:
- Why is the Kiddush prayer focused on the fact that God has sanctified us? Why not just say, "We remember the Sabbath day and we sanctify it?"
- What is the relevance of God sanctifying us in fulfilling the mitzvah of sanctifying the Sabbath?
- Finally, why does the sanctification of the Sabbath include a reminder or commemoration of Creation and the Exodus?
Perhaps the purpose of remembering that God sanctified us with the Sabbath –
and further putting the gift of the Sabbath on the same footing as both Creation itself and the Exodus – we are indirectly sanctifying the Sabbath as a loving and miraculous gift from God. This is both “Zakor and Shamor” – remembering and doing! It is all about Kiddush Ha'shabbat -- elevating the Shabbat and showing our appreciation of this gift from God!
Interestingly the Talmud also comments on the reference to the Exodus in the Kiddush:
אָמַר רַב אַחָא בַּר יַעֲקֹב: וְצָרִיךְ שֶׁיַּזְכִּיר יְצִיאַת מִצְרַיִם בְּקִידּוּשׁ הַיּוֹם. כְּתִיב הָכָא: ״לְמַעַן תִּזְכּוֹר אֶת יוֹם״. וּכְתִיב הָתָם: ״זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ״.
Rav Aḥa bar Ya’akov said: And one must mention the exodus from Egypt in the kiddush of Shabbat day, despite the fact that Shabbat is not directly connected to the Exodus. The proof is that here, with regard to Passover, it is written: “That you may remember the day when you came out of the land of Egypt all the days of your life” (Deuteronomy 16:3); and it is written there, with regard to Shabbat: “Remember the Shabbat day to sanctify it” (Exodus 20:8). By means of a verbal analogy of the word “day,” these verses teach that one must also recall the Exodus on Shabbat. (Commentary by Rabbi Steinsaltz)
So according to the Talmud, we have the mitzvah of remembering the Exodus from Egypt and thus we are including it in the Kiddush because in this way we insure that on a weekly basis we remember the Exodus along side the regular weekly mitzvah of sanctifying the Shabbat.
- In summary, the Torah gives us the mitzvah of Kiddush Ha Shabbat.
- Rambam, as a halakhic posek, described the “formula" including that the Kiddush must include the miracles of creation and Exodus.
- Let's now turn to some of the specific halakhot of the Kiddush, including time, place and other aspects of the prayer.
QUESTION ONE: When?
- First, the question regarding z'man, or when do we recite Kiddush?
- As we noted above, Rambam maintains that the Kiddish must be stated at "the entrance" of Shabbat, that is on Friday evening.
- Let's explore in more depth. We turn again to Rambam.
- Ask: Any volunteer to read?
(ד) עִקַּר הַקִּדּוּשׁ בַּלַּיְלָה. אִם לֹא קִדֵּשׁ בַּלַּיְלָה בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד מְקַדֵּשׁ וְהוֹלֵךְ כָּל הַיּוֹם כֻּלּוֹ.
(4) The essence [of the mitzvah] of sanctifying the Sabbath [is to do so] at night. If a person does not recite kiddush at night - whether consciously or inadvertently - he may recite kiddush throughout the entire [Sabbath] day.
Question: So, what is Rambam saying?
- In a nutshell, given the importance of reciting Kiddush to the essence of Shabbat, one can say Kiddush at any time before the end of Shabbat.
- However, Rambam goes on to state that one is forbidden from eating on the Shabbat until the Kiddush is recited:
אָסוּר לְאָדָם לֶאֱכל אוֹ לִשְׁתּוֹת יַיִן מִשֶּׁקָּדַשׁ הַיּוֹם עַד שֶׁיְּקַדֵּשׁ... וְלִשְׁתּוֹת מַיִם מֻתָּר. שָׁכַח אוֹ עָבַר וְאָכַל וְשָׁתָה קֹדֶם שֶׁיְּקַדֵּשׁ ... הֲרֵי זֶה מְקַדֵּשׁ ... אַחַר שֶׁאָכַל:
A person is forbidden to eat or to drink wine from the commencement of the Sabbath onward until he recites kiddush. ...Drinking water is, however, permitted. Should a person forget or transgress and eat or drink before reciting kiddush... he may nevertheless recite kiddush... afterwards.
Question: How many of you eat appetizers or drink cocktails before the Kiddush?
- Often many of us celebrate Shabbat on Friday evenings at home with family or friends.
- According to Rambam, we should not serve appetizers (or wine or drinks) after Shabbat has started but before the Kiddush.
- What is the purpose of refraining from eating or drinking (except water) until the Kiddush? Does this further emphasize Kedushat Ha Shabbat?
The Shulchan Arukh (or Set Table) is the great codification of Jewish Law by Rav Joseph Ben Ephraim Karo.
- Karo, often refered to as “Maran”, our master, or “HaMechaber”, lived in Turkey and Safed during the Ottoman Empire, from 1488-1575.
- Karo had unique halachic approach that was often more lenient or flexible in understanding the Mitzvot.
- On the point of eating or drinking before Kiddush, Karo implies some leniency.
Ask: Who would like to read?
אף על פי שאסור לו לטעום קודם קידוש אם טעם מקדש:
7. Even though it is forbidden to taste before kiddush, if he does taste he still makes kiddush.
QUESTION TWO: Where?
- Our second question is "where" should we recite the Kiddush?
- As read below in the Mishneh Torah, the Kiddush is to be said only in the place of the meal.
- Yet often Kiddush is recited at the synagogue.
- This is a tradition that was started to accommodate guests who stayed for Shabbat at the synagogue.
- The congregational rabbi adds אין קידוש אלא במקום סעדה to allow the person who is not staying to eat at the synagogue to say the Kiddush again at her/his home.
- As stated by Rambam:
אֵין קִדּוּשׁ אֶלָּא בִּמְקוֹם סְעֻדָּה. כֵּיצַד. לֹא יְקַדֵּשׁ בְּבַיִת זֶה וְיֹאכַל בְּבַיִת אַחֵר. אֲבָל אִם קִדֵּשׁ בְּזָוִית זוֹ אוֹכֵל בְּזָוִית שְׁנִיָּה. וְלָמָּה מְקַדְּשִׁין בְּבֵית הַכְּנֶסֶת מִפְּנֵי הָאוֹרְחִין שֶׁאוֹכְלִין וְשׁוֹתִין שָׁם:
[The mitzvah of] kiddush [may be fulfilled] only in the place of one's meal. What is implied? A person should not recite the kiddush in one house and eat his meal in another. One may, however, recite kiddush in one corner and eat one's meal in another.[One might ask:] Why is kiddush recited in the synagogue? Because of the guests who eat and drink there.
QUESTION THREE: What?
- Our third question is "what" do we say the Kiddush over.
- We often assume that Kiddush should be said over wine since, according to Psalms 104:15, wine "cheer the hearts of men."
- But it's not always clear that the Kiddush must be said over wine.
- In fact, there is at least some authority for reciting Kiddush over other liquor or even beer.
תָּנוּ רַבָּנַן: אֵין מְקַדְּשִׁין אֶלָּא עַל הַיַּיִן, וְאֵין מְבָרְכִין אֶלָּא עַל הַיַּיִן. אַטּוּ אַשִּׁיכְרָא וְאַמַּיָּא מִי לָא מְבָרְכִין עֲלַיְהוּ שֶׁהַכֹּל נִהְיֶה בִּדְבָרוֹ? אָמַר אַבָּיֵי, הָכִי קָאָמַר: אֵין אוֹמְרִים ״הָבֵא כּוֹס שֶׁל בְּרָכָה לְבָרֵךְ״ אֶלָּא עַל הַיַּיִן. תָּנוּ רַבָּנַן: אֵין מְקַדְּשִׁין עַל הַשֵּׁכָר. מִשּׁוּם רַבִּי אֶלְעָזָר בַּר רַבִּי שִׁמְעוֹן אָמְרוּ: מְקַדְּשִׁין.
The Sages taught: One may recite kiddush only over wine, and one may recite blessings only over wine. The Gemara expresses surprise: Is that to say that one does not say the blessing: By Whose word all things [shehakol] came to be, over beer and water? Abaye said: This is what the baraita is saying: One only says: Bring a cup of blessing to recite the blessing of Grace after Meals, over wine. The Rabbis taught in a baraita: One may not recite kiddush over beer. In the name of Rabbi Elazar, son of Rabbi Shimon, they said that one may recite kiddush over beer.
- According to Joseph Karo, one can even say Friday evening Kiddush over bread.
- Let's read below from Karo with further commentary from Rabbi Moshe Isserles (REMA) who lived in Poland from 1530-1572
- Isserles's famous work is the Mapa, a commentary to the Shulchan Aruch which served as a supplement and offered his community the code of law adjusted to its authorities, customs and needs; his halachic approach was often stricter than Karo
במקום שאין יין מצוי י"א שמקדשין על שכר ושאר משקין חוץ מן המים וי"א שאין מקדשין ולהרא"ש בלילה לא יקדש על השכר אלא על הפת ובבקר יותר טוב לקדש על השכר שיברך עליו שהכל קודם ברכת המוציא שאם יברך על הפת תחלה אין כאן שום שינוי ודברי טעם הם: הגה וכן המנהג פשוט כדברי הרא"ש ואם יין בעיר לא יקדש על הפת ומי שאינו שותה יין משום נדר יכול לקדש עליו וישתו אחרים המסובין עמו ואם אין אחרים עמו יקדש על הפת ולא על היין או ישמע קידוש מאחרים (הגהות מיי' פ' כ"ט דמחזר אחר יין ותשובת מיי' ספר הפלאה סי' ד' דיקדש על הפת לכן צ"ל החילוק אם אוכל לבדו ואם אוכל עם אחרים):
9. Wherever wine is uncommon, there are those who say we may say Kiddush over liquor and other beverages, except for water. And there are those who say we cannot say Kiddush over these. According to the Rosh, on Friday night, one should say Kiddush over bread and not liquor; and on Saturday, it is better to say Kiddush over liquor, so that they will bless "SheHaKol" before "HaMotzi", because if one said Kiddush over bread initialy, there would be no change here (from the Friday night blessing), and these are the reasons. RAMA: And the simple custom is according to the words of the Rosh. And if there is wine in the town, one should not say Kiddush over bread. And someone who doesn't drink wine on account of a vow, they should bless over the wine and the others sitting with them should drink; but if there are not others with them, they should say Kiddush over bread and not wine; or that person can listen to others say Kiddush (and answer Amen). (Hagahos Maimoni; Teshuvos Maimoni).
- Grape juice is also ok, as stated in the Shulchan Arukh:
יין מגתו מקדשין עליו וסוחט אדם אשכול של ענבים ואומר עליו קידוש היום:
Unfermented wine directly from the wine press may be used for Kiddush. [In other words, grape juice.]
Indeed, a person may squeeze a cluster of grapes and recite Kiddush over its juice.
QUESTION FOUR: Who?
- Our fourth question is "who" has the obligation to say the Kiddush
- And specifically, are women obligated?
- On this point, let’s look at what is stated in the Shulchan Arukh.
נשים חייבות בקידוש אע"פ שהוא מצות עשה שהזמן גרמא (פי' מצות עשה התלויה בזמן) משום דאתקש זכור לשמור והני נשי הואיל ואיתנהו בשמירה איתנהו בזכירה ומוציאות את האנשים הואיל וחייבות מן התורה כמותם:
2. Women are obligated in Kiddush, even though it is a positive commandment that time causes (meaning, a positive commandment dependent on time), because Remember is compared to Guard. And these women, since they are included in watching, they are included in remembering. And they can discharge men (from their obligation) since they are obligated biblically, like them.
- From this we learn that every Jewish adult has the obligation to say Kiddush!
- Thus, women are obligated to recite the Kiddush, even in Orthodox traditions.
- Indeed, women may fulfil the obligation of Kiddush for a man, just as a man can for a woman.
QUESTION FIVE: How?
- And our fifth question
- Perhaps the most challenging and controversial aspect of the halakhah of the Shabbat Kiddush:
- Should I stand or sit?
- A problem as old as time
- We begin with the Shulchan Arukh and Rema presenting two different options:
מקדש על כוס מלא יין שלא יהיה פגום וטעון כל מה שטעון כוס של בהמ"ז ואומר ויכלו מעומד ואח"כ אומר בפה"ג ואח"כ קידוש: הגה ויוכל לעמוד בשעת הקידוש ויותר טוב לישב (כל בו) ונוהגים לישב אף בשעה שאומר ויכלו רק כשמתחילין עומדין קצת לכבוד השם כי מתחילין יום הששי ויכלו השמים ונרמז השם בר"ת וכשמתחילין יתן עיניו בנרות (מהרי"ל ושכל טוב) בשעת קידוש בכוס של ברכה וכן נראה לי עיין לעיל סי' קפ"ג סעיף ד':
10. One should make Kiddush on a full cup of wine that is not blemished, and to require all that us required for a cup for Birkat Hamazon, and to say 'Vayechulu' while standing and afterwards one says 'boreh pri hagafen' and afterwards one says kiddush. RAMA: One may stand during the time of Kiddush but it is better to sit (Kol Bo). Our custom is to sit even while saying 'Vayechulu', except when we begin we stand a bit to honor Hashem, because we begin 'Yom Hashishi, Vayechulu Hashamayim' and it hints to Hashem in the first letters of this phrase. When one begins he should look at the candles (Mahar"il; Sechel Tov) during kiddush with the cup of blessing. And so it seems to me, see above Siman 183 Seif 4.
Perhaps the one who summarizes best this issue from a modern perspective is Rabbi Lawrence Hoffman, and I would like us to end today’s class with an “Acting Out” exercise of his summary (and give us all a much needed physical stretch).
As Rabbi Lawrence Hoffman states in My People's Prayer Book: Traditional Prayers, Modern Commentaries there are three options.
- First, stand during the first paragraph (Vayechulu) which serves as testimony to creation, but sit during the blessing over the wine and the Kiddush itself.
- Second, sit during the entire Kiddush, as implied by RAMA's commentary above, on the grounds that the prayer is a single unit.
- And third, according to mystical tradition, stand during the entire Kiddush since the Shabbat is like a bride and it is appropriate to stand under a chuppah.
Given these options, according to Rabbi Hoffman one should:
- Follow their own tradition when at their home
- Otherwise "everyone around the table should assume the stance of the one making Kiddush. Stand when he or she does and sit when he or she does."
- That said, when actually drinking the wine (after the Kiddush), one should sit in order to indicate the importance of the Shabbat meal