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DAAT · LEVEL 1 — INTRODUCTION
Siman רע״א · 17 Se'ifim
Kiddush over wine (Friday night) — to discover and understand
סימן רע״א
דִּינֵי קִדּוּשׁ שֶׁעַל הַיַּיִן
🌱 Introductory Level · Beginners
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First approach to Siman רע״א: full Hebrew text of the Mechaber, accessible translation, pedagogical explanations of the halachic concepts, modern practical cases, and synthesis.
Topic: Kiddush over wine (Friday night)
Source: Shulchan Aruch Orach Chaim Siman 271 (17 se'ifim)
Compilation: Rav Yossef Chaim Samama
DAAT · daattorah.com
📑 Study Plan
1. The text of the Shulchan Aruch — the 17 se'ifim of the Mechaber
2. The general context: why this siman, what's the question?
3. The key halachic concepts of this siman
4. Detail of the se'ifim — one by one
5. The Mishnah Berurah — opening entries
6. The position of the Rema — Ashkenazi vs Sefardi differences
7. Modern practical cases
8. Practical synthesis and rules to remember
9. Comprehension questions
1. The text of the Shulchan Aruch
Siman רע״א contains 17 se'ifim of the Mechaber (Rabbi Yosef Karo) which codify the rules concerning kiddush over wine on Friday night.
Se'if 1 — Hurry to the meal upon coming home
דיני קידוש על היין. ובו יז סעיפים:
כְּשֶׁיָּבוֹא לְבֵיתוֹ — יְמַהֵר לֶאֱכוֹל מִיָּד.
Translation: when one comes home from shul on Friday night, one should hurry to eat (kiddush + meal) right away. Reason: to honor Shabbos by being zerizus in the mitzvah.
What this seif says:
- The siman opens on a single instruction: כשיבא לביתו ימהר לאכול מיד.
- This is not a rule of convenience but a way of honouring the day — promptness belongs to the mitzvah.
Se'if 2 — Women obligated in kiddush
נשים חייבות בקידוש אע״פ שהוא מצות עשה שהזמן גרמא משום דאתקש זכור לשמור, והני נשי הואיל ואיתנהו בשמירה — איתנהו בזכירה. ומוציאות את האנשים, הואיל וחייבות מן התורה כמותם.
Translation: women are obligated in kiddush, even though it is a positive time-bound mitzvah. Reason: "Zachor" (Shemos 20:8) is paired with "Shamor" (Devarim 5:12) — and since women are obligated in shamor (Shabbos prohibitions), they are also obligated in zachor (kiddush). Consequence: they can be motzi men (a d'oraisa obligation on the same level).
What this seif says:
- Women are obligated in Kiddush, although it is a time-bound positive commandment.
- The reasoning is a juxtaposition of verses: אתקש זכור לשמור — being bound by shamor, they are bound by zachor.
- A conclusion the Mechaber himself draws: ומוציאות את האנשים — their obligation being Torah-level like the men's, they may discharge a man.
Se'if 3 — Priority of wine for Friday night kiddush
אם אין ידו משגת לקנות יין לקידוש ולהכין צרכי סעודה — לכבוד הלילה, ולכבוד היום, ולקידוש היום: מוטב שיקנה יין לקידוש הלילה. והא דתניא "כבוד יום קודם לכבוד לילה" — היינו דוקא בשאר צרכי סעודה. אבל אם אין לו אלא כוס אחד לקידוש — כבוד לילה קודם לכבוד יום.
Translation: someone who can't afford wine for both kiddushim plus food — prioritizes Friday night kiddush. Order: night kiddush wine > food > day kiddush wine. Reason: "kavod yom kodem l'kavod laila" applies to food, not to kiddush (the night takes precedence, tied to Creation).
What this seif says:
- Means insufficient for everything: the wine for the night Kiddush comes first, before the needs of the meal and before wine for the day Kiddush.
- The objection is handled within the seif: כבוד יום קודם לכבוד לילה applies only to the other needs of the meal.
- On the cup itself the order reverses: כבוד לילה קודם לכבוד יום.
Se'if 4 — Forbidden to eat/drink before kiddush
אסור לטעום כלום קודם שיקדש — ואפילו מים. ואפילו אם התחיל מבעוד יום, צריך להפסיק, שפורס מפה ומקדש. ואם היו שותים יין תחלה — אינו אומר אלא קידוש בלבד בלא ברכת היין. ואח״כ מברך ברכת המוציא. ואם אין לו יין ומקדש על הפת — אינו מברך המוציא. וי״א שאף כשמקדש על היין אינו מברך המוציא.
Translation: it is forbidden to taste anything before kiddush — even water. If one had started eating before nightfall, he must stop, spread a tablecloth (פורס מפה) to mark the interruption, and make kiddush. If he had been drinking wine before — at kiddush he omits "Borei Pri Hagafen" (already said) and says only the brachah of kedushas hayom. Afterwards he recites the brachah of HaMotzi. And if he has no wine and makes kiddush on the bread — he does not recite HaMotzi (it was already said at the start of the meal). And some say that even when he makes kiddush on wine, he does not recite HaMotzi.
What this seif says:
- Nothing before Kiddush — ואפילו מים.
- A meal begun before nightfall: one interrupts, spreads a cloth (פורס מפה) and makes Kiddush.
- If they were already drinking wine, only the Kiddush is said — the wine bracha has already been recited.
- And one making Kiddush on bread does not repeat Hamotzi; some say it is not repeated after Kiddush on wine either.
Se'if 5 — Announcement "let's make kiddush"
שנים שהיו שותים ואמרו "בואו ונקדש קידוש היום" — נאסר עליהם לשתות עד שיקדשו. ואם רצו לחזור ולשתות קודם שיקדשו (אע״פ שאינם רשאים) — צריכים לחזור ולברך תחלה בפה״ג ואח״כ ישתו. הגה : אדם ששכח לקדש עד לאחר שבירך ברכת המוציא, ונזכר קודם שאכל — יקדש על הפת ואח״כ יאכל. אבל בהבדלה — יאכל תחלה, דהרי אין מבדילין על הפת (הגהות אלפסי מרדכי פ' ב״מ).
Translation: two people drinking wine before Shabbos who say "let's go and make kiddush" — they are forbidden to continue drinking. If they want to resume, they must say "Borei Pri Hagafen" again (the original brachah was interrupted). Hagahah (Rema): someone who forgot to make kiddush and already said "Hamotzi" — if he realizes before eating, he makes kiddush over the bread.
What this seif says:
- Two who are drinking and announce "בואו ונקדש קידוש היום": the announcement interrupts — they may no longer drink.
- If they resume nonetheless, they must repeat Borei Pri Hagafen: the original bracha has ceased to cover.
- Rema: one who forgot Kiddush and recalls it after saying Hamotzi but before eating — he makes Kiddush on the bread. For Havdalah the reverse: he eats first, since Havdalah is not made on bread.
Se'if 6 — Kiddush forgotten during the meal
אם גמר סעודתו וקדש היום קודם שבירך ברכת המזון — מברך ברכת המזון על כוס ראשון, ואחר כך אומר קידוש היום על כוס שני. וצריך להזכיר של שבת בברכת המזון, אע״פ שמברך קודם קידוש. הגה : ויש אומרים דאינו מזכיר של שבת, דאזלינן בתר תחלת הסעודה — וכן עיקר, כמו שנתבאר לעיל סוף סי' קפ״ח. ויש מחלוקת אם יטעום מכוס של ברכת המזון קודם שיקדש, גם אם צריך לאכול מעט אחר הקידוש כדי שיהא הקידוש במקום סעודה. ויש אומרים דאף בגמר סעודתו אינו מברך ברכת המזון תחלה — אלא פורס מפה ומקדש ומברך המוציא ואוכל מעט, ואח״כ מברך בהמ״ז. הגה : והכי נהוג, להוציא את נפשיה מפלוגתת סברא ראשונה.
Translation: rare case — a meal that started before Shabbos and ended after Shabbos came in, without kiddush having been made. Mechaber's solution: Bircas Hamazon on a first cup, then kiddush on a second cup. He mentions Shabbos in Bircas Hamazon even though he benches before kiddush. Hagahah of the Rema: some say he does not mention Shabbos — we follow the beginning of the meal — and that is the essential ruling (see end of siman 188); and there is a machlokes whether he may taste from the Bircas Hamazon cup before making kiddush, and also whether he must eat a little after kiddush so that the kiddush be "in the place of the meal." Preferred variant (Rema "and so is the minhag"): spread the tablecloth, make kiddush, say Hamotzi, eat a little, then Bircas Hamazon — to avoid the disputed first opinion.
What this seif says:
- The meal finished and Shabbos entered before Birkas Hamazon: Mechaber — Birkas Hamazon on a first cup, Kiddush on a second, mentioning Shabbos even so.
- Rema: some do not mention it, since we follow the beginning of the meal — "and that is the main view".
- A further view reported: not to bench first, but to spread the cloth, make Kiddush, say Hamotzi, eat a little, and bench afterwards.
- Rema: and so is the practice — so as to step out of the dispute.
Se'if 7 — If one tasted beforehand: kiddush anyway
אף על פי שאסור לו לטעום קודם קידוש — אם טעם, מקדש.
Translation: although it is forbidden to taste before kiddush, if one transgressed and did taste — one still makes kiddush afterwards. The prior issur does not disqualify the kiddush itself.
What this seif says:
- Although it is forbidden to taste beforehand, one who has tasted still makes Kiddush: אם טעם מקדש.
- The prior transgression does not cancel the obligation that remains.
Se'if 8 — Making it up the next day
אם לא קידש בלילה — בין בשוגג בין במזיד — יש לו תשלומין למחר כל היום. הגה : ואומר כל הקידוש של לילה (ב״י), מלבד ויכלו (אורח חיים בשם תוס').
Translation: if one did not make kiddush on Friday night — whether by accident or on purpose — he can make it up all day Shabbos. Hagahah (Rema): one says the entire text of the night kiddush except "Vaykhulu" (which already passed).
What this seif says:
- Kiddush not made at night — whether by oversight or deliberately: it can be made up all day.
- Rema: one recites the entire night Kiddush text, מלבד ויכלו — except Vayechulu, whose moment has passed.
Se'if 9 — Two tablecloths on the table
צריך שתהיה מפה על השלחן תחת הפת, ומפה אחרת פרוסה על גביו.
Translation: there must be two tablecloths on the table: one under the breads (lechem mishneh) and one over them. Symbolism: a remembrance of the manna in the wilderness (covered by dew above and below). The top cloth is removed after kiddush.
What this seif says:
- Two cloths: one beneath the loaves and one spread over them.
- The seif states the rule without giving a reason; the custom sees in it a reminder of the mann, held between two layers of dew.
Se'if 10 — Full cup, posture, order
מקדש על כוס מלא יין שלא יהיה פגום, וטעון כל מה שטעון כוס של ברכת המזון. 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 בראשי תיבות. וכשמתחילין — יתן עיניו בנרות (מהרי״ל ושכל טוב). בשעת קידוש — בכוס של ברכה, וכן נראה לי. עיין לעיל סי' קפ״ג סעיף ד'.
Translation: kiddush is made on a cup full of wine, not pagum. The 10 criteria of the cup of brachah (siman 183) apply. Order: Vaykhulu (standing, per Mechaber) → "Borei Pri Hagafen" → kedushas hayom. Hagahah (Rema): better seated (Kol Bo). Minhag: sit even for Vaykhulu, except at the very start — stand briefly for "Yom hashishi vaykhulu hashamayim" because the initial letters spell the Name (י-ה-ו-ה). Look at the candles at the start [Maharil, Sechel Tov]; and during kiddush — at the cup of brachah ("so it appears to me"; see siman 183, se'if 4).
What this seif says:
- The cup must be full and not diminished (פגום), and meet everything required of the cup of Birkas Hamazon (siman 183).
- The Mechaber's order: Vayechulu standing, then Borei Pri Hagafen, then the קדושת היום.
- Rema: one may stand, but it is better to sit; the custom is to sit even for Vayechulu, rising slightly at the start.
- Rema: and one turns one's eyes to the candles at the beginning, and to the cup of blessing during the Kiddush.
Se'if 11 — Only one cup available
אם אין לו אלא כוס אחד — מקדש בו בלילה, ואינו טועם ממנו שלא יפגימנו, אלא שופך ממנו לכוס אחר וטועם יין של קידוש מהכוס השני. ולמחר מקדש במה שנשאר בכוס ראשון. ואם לא היה בו אלא רביעית בצמצום ונחסר ממנו בלילה — מוזגו למחר להשלימו לרביעית. ואם יש לו שני כוסות מצומצמים אחר מזיגה — יקדש בלילה באחד ויבדיל על השני ולא יקדש ביום, דקידוש דלילה עדיף.
Translation: very little wine on hand — optimize: (a) Friday night kiddush is the priority; (b) don't make the cup pagum by drinking from it directly — pour into another cup to taste; (c) next day, make kiddush on what's left. If exactly a revi'is, top it up with water in the day. If two cups: night kiddush + Havdalah (no day kiddush) — night kiddush has priority.
What this seif says:
- Only one cup for the whole Shabbos: he uses it at night without drinking from it directly — he pours into another cup to taste, so as not to render it פגום.
- The next day he makes Kiddush on what remains; if it held exactly a revi'is, he tops it up with water.
- But all this only if he has another cup for Havdalah — otherwise it is better kept for Havdalah, which cannot be made on bread.
- Two bare cups: Kiddush at night on one, Havdalah on the other, and no Kiddush by day — דקידוש דלילה עדיף.
Se'if 12 — Washing hands before or after kiddush
אחר שקידש על הכוס — נוטל ידיו ומברך על נטילת ידים. ואם נטל ידיו קודם קידוש — גילה דעתו דריפתא חביבא ליה, ולא יקדש על היין אלא על הפת. הגה : ויש אומרים דלכתחילה יש ליטול ידיו קודם הקידוש ולקדש על היין (הרא״ש והמרדכי פ' ע״פ ורשב״א והגהות מיי' פכ״ט וטור), וכן המנהג פשוט במדינות אלו — ואין לשנות, רק בליל פסח, כמו שיתבאר סי' תע״ג.
Translation: two opposing practices on the order of netilas yadayim/kiddush. Mechaber (Sefardi): kiddush first, then washing. If one washed first — kiddush over the bread (and not over the wine). Hagahah (Rema, Ashkenazi): l'chatchilah one washes first, then makes kiddush over wine. This is the widespread minhag. Exception: Pesach night.
What this seif says:
- Mechaber: Kiddush first, netilas yadayim after. One who washed first has shown that bread is dearer to him — he will therefore make Kiddush on the bread, not on the wine.
- Rema: the reverse — lechatchilah one washes first and makes Kiddush on the wine.
- Rema: "such is the widespread custom in these lands and it is not to be changed", except on the eve of Pesach (siman 473).
Se'if 13 — Amount of wine to drink
צריך לשתות מכוס של קידוש כמלא לוגמיו, דהיינו כל שיסלקנו לצד אחד בפיו ויראה מלא לוגמיו — והוא רובו של רביעית.
Translation: one must drink from the kiddush cup the amount of melo lugmav — "the fill of his cheek." Definition: if one pushed the wine to one side of the mouth, it would look full. Practical amount: the majority of a revi'is (≈ 50 ml).
What this seif says:
- One must drink from the cup כמלא לוגמיו.
- The seif gives the concrete measure: whatever, pushed to one side of the mouth, fills it — והוא רובו של רביעית, most of a revi'is.
Se'if 14 — Who must drink?
אם לא טעם המקדש וטעם אחד מהמסובין כמלא לוגמיו (פי' מלא פיו) — יצא. ואין שתיית שנים מצטרפת למלא לוגמיו. ומכל מקום מצוה מן המובחר שיטעמו כולם. יש אומרים דכיון שבין כולם טעמו כמלא לוגמיו — יצאו, דשתיית כולם מצטרפות לכשיעור. והגאונים סוברים שאם לא טעם המקדש — לא יצא. וראוי לחוש לדבריהם. ודוקא בקידוש, אבל בשאר דברים הטעונים כוס — מודים הגאונים דסגי בטעימת אחר.
Translation: three positions: Mechaber: it suffices for just one person to drink the required amount. Geonim: the one making kiddush must drink — otherwise he is not yotzei. Practical compromise: "one should be choshesh for the Geonim" — in practice, the one making kiddush drinks. This is also mitzvah min hamuvchar. Details: "k'mlo lugmav" = a cheekful; the drinking of two people does not combine (though some say that if all together tasted a cheekful — they are yotzei, their drinking combining to the shiur). And this is specifically for kiddush; but for other things requiring a cup, the Geonim concede that another person's tasting suffices.
What this seif says:
- Mechaber: it suffices that one of those present drank the measure — and the sips of two people do not combine.
- Mitzvah min hamuvchar: that all should taste.
- The Geonim: if the one making Kiddush did not taste, one is not quit — וראוי לחוש לדבריהם.
- And this stringency applies to Kiddush alone: for other cups, the Geonim themselves accept another's tasting.
Se'if 15 — Interruption by speech
קידש וקודם שיטעום הפסיק בדיבור — חוזר ומברך בורא פרי הגפן, ואינו צריך לחזור ולקדש. והוא הדין אם נשפך הכוס קודם שיטעום ממנו — יביא כוס אחר ומברך עליו בפה״ג, ואינו צריך לחזור ולקדש.
Translation: if one spoke between kiddush and drinking the wine (a hefsek) — one says only "Borei Pri Hagafen" again; not the kiddush. Same if the cup spilled — a new cup, say Borei Pri Hagafen again, drink. The kedushas hayom brachah remains valid.
What this seif says:
- Speech interposed between the Kiddush and the sip: one repeats only Borei Pri Hagafen — not the Kiddush.
- The same rule if the cup spilled before he tasted: another cup, the wine bracha, and that is all.
- The קדושת היום is not affected by the interruption.
Se'if 16 — Guests don't taste before the one making kiddush
לא יטעמו המסובין קודם שיטעום המקדש. אם הם זקוקים לכוסו — שופך ממנו לכוסות שבידם ריקנים או פגומים. אבל אם היו להם כוסות יין שאינם פגומים — רשאים לשתות קודם שישתה המקדש.
Translation: guests do not taste before the one making kiddush. Exception: if they don't have their own wine (empty or pagum cups), he pours from his cup into theirs. If each has his own intact cup — each may drink at his own pace.
What this seif says:
- Those at the table do not taste before the one making Kiddush — if they depend on his cup: אם הם זקוקים לכוסו.
- In that case he pours from his cup into theirs, empty or diminished.
- But if each has a cup of wine that is not diminished, they may drink before him.
Se'if 17 — Pour only into pagum cups
אין צריך לשפוך מכוס המקדש לכוסות יין שלפני המסובין — אא״כ היו פגומים, שאז צריך לשפוך לכל כוס וכוס כדי שישתו כולם מכוס שאינו פגום.
Translation: there is no need to pour from the kiddush cup into every guest's cup — only into those that are pagum (already drunk from). The goal: so everyone drinks from a cup whose halachic status is intact.
Overview of the 17 se'ifim: the siman is structured in 4 blocks:
• Se'ifim 1–3: setting up and obligation (hurry, women obligated, budget priorities)
• Se'ifim 4–8: situations of forgetting or confusion
• Se'ifim 9–13: the ritualized setting (tablecloths, cup, order, amount)
• Se'ifim 14–17: the guests and unforeseen events
• Se'ifim 1–3: setting up and obligation (hurry, women obligated, budget priorities)
• Se'ifim 4–8: situations of forgetting or confusion
• Se'ifim 9–13: the ritualized setting (tablecloths, cup, order, amount)
• Se'ifim 14–17: the guests and unforeseen events
What this seif says:
- There is no need to pour from the Kiddush cup into every cup on the table.
- Only into those that are פגומים — and then into each one of them.
- The purpose is stated: that all should drink from a cup that is not diminished.
2. The general context
Kiddush: a Torah mitzvah
Friday night kiddush is a Torah mitzvah (according to most Rishonim — Rambam, Ramban) — based on "זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ" (Shemos 20:8). Chazal clarified: "remembering" = by speech, on a cup of wine. This is the first historical kiddush (Talmud Berachos 33a — instituted by the Anshei Knesses HaGedolah).
The fundamental question of the siman: how do we materialize liturgically the sanctification of the day? What are the ritual elements (cup, wine, posture, order of brachos, washing hands, guests, forgetting) that compose the mitzvah?
Place in Hilchos Shabbos
Siman רע״א is the heart of the kiddush chapter. It follows the liturgical preparations (267–270) and precedes 272 (which wine) + 273 (location of kiddush). It is the longest siman in the sequence (17 se'ifim).
3. The 5 key halachic concepts
Concept 1 — זָכוֹר וְשָׁמוֹר (Zachor and Shamor): the two versions of the Ten Commandments for Shabbos — Zachor (Shemos, "remember") = kiddush; Shamor (Devarim, "guard") = prohibitions. Chazal: "זָכוֹר וְשָׁמוֹר בְּדִבּוּר אֶחָד נֶאֶמְרוּ" — hence a joint obligation, which explains the obligation of women (se'if 2).
Concept 2 — פָּגוּם (Pagum): "blemished" — a cup someone has already drunk from, or wine whose halachic status was compromised. Kiddush requires a cup that is not pagum. Solution if already drunk from: pour out and add fresh wine.
Concept 3 — מְלוֹא לוּגְמָיו (Melo Lugmav): "the fill of his cheek" — minimum amount to drink. Practically: the majority of a revi'is (≈ 50 ml).
Concept 4 — פּוֹרֵס מַפָּה (Pores Mapa): "spreading a cloth" — a ritual gesture to interrupt pre-kiddush drinking and mark the transition. Also: the two mandatory tablecloths under/over the breads (zecher to the manna).
Concept 5 — תַּשְׁלוּמִין (Tashlumin): "make-up" — for forgotten kiddush, one can do it all of Shabbos day, full text except "Vaykhulu" (already passed).
4. Detail of the 17 se'ifim — synoptic view
| Se'if | Topic | Key rule |
|---|---|---|
| 1 | Hurry to the meal | Honor Shabbos by being zerizus |
| 2 | Women obligated | Zachor = Shamor → d'oraisa obligation. Can be motzi men. |
| 3 | Budget priority | Night kiddush wine > food > day kiddush wine |
| 4 | Eating before kiddush forbidden | Even water. If wine beforehand → kiddush without "Borei Pri Hagafen". |
| 5 | Saying "let's make kiddush" | Interrupts the drinking. Hagahah: forgotten kiddush can be made over bread (but Havdalah cannot). |
| 6 | Kiddush at end of meal | Rema's recommendation: pores mapa + Hamotzi + meal + Bircas. |
| 7 | Tasted before: kiddush anyway | The issur does not disqualify the subsequent kiddush. |
| 8 | Making it up next day | All day. Full text except Vaykhulu. |
| 9 | Two cloths | Under and over the breads. Symbol of the manna. |
| 10 | Cup, order, posture | Full cup, not pagum. Mechaber: stand for Vaykhulu. Rema: mainly seated, except start. |
| 11 | Only one cup | Optimize: night kiddush first, don't make it pagum, share. |
| 12 | Washing hands | Mechaber: after kiddush. Rema: before. |
| 13 | Amount to drink | Melo lugmav = rov revi'is (≈ 50 ml). |
| 14 | Who must drink | Geonim: the one making kiddush. Mechaber: one participant suffices. In practice: the one making kiddush drinks. |
| 15 | Interruption by speech | Say only Borei Pri Hagafen again, not the kiddush. |
| 16 | Guests wait for the one making kiddush | Except for an intact own cup. |
| 17 | Pour only into pagum cups | Only if cups already drunk from. |
5. The Mishnah Berurah — opening entries
The Mishnah Berurah of Rabbi Yisrael Meir Kagan (the Chofetz Chaim) has 83 entries on this siman. Here are the first few — to better grasp the meaning of the se'ifim:
משנה ברורה (א) — (א) ימהר לאכול וכו' - היינו לקדש כדי שיזכור שבת בעת תחלת כניסתו דכל כמה דמקדמינן ליה טפי עדיף ומכיון שקידש צריך לאכול מיד כמבואר בסימן רע״ג ס״ג בהג״ה ואם אינו תאב לאכול יכול להמתין מלקדש עד שירעב שכבר זכר את השבת בתפלתו בבהכ״נ ויוצא בזה המ״ע דאורייתא להרמב״ם וכדלקמן [ממ״א בשם הרמ״ע] ומ״מ נראה דהיכא דיש בזה משום שלום בית או שיש לו בביתו משרתים או שאר אורחים ובפרט אורח עני לא יאחר בכל גווני דכיון דה…
משנה ברורה (ב) — (ב) מיד - ומ״מ מהנכון לקרות ק״ש מקודם אם מסתפק שבבהכ״נ לא קראה בזמנה ועיין לעיל בסימן רס״ז במ״ב סק״ו. כתב הרמב״ם פכ״ט מהלכות שבת מ״ע מן התורה לקדש את יום השבת בדברים שנאמר זכור את יום השבת לקדשו כלומר זכרהו זכירת שבת וקידוש וכו' ומדברי סופרים שתהא זכירה זו על כוס של יין וכ״כ התוספות [בסוכה דף ל״ח ובנזיר דף ד'] דעל היין הוא רק מדרבנן וכתב המ״א דלפ״ז מדאורייתא בקידוש שאומר בתפלה סגי דקרא כתיב זכור א…
משנה ברורה (ג) — (ג) דאיתקש זכור לשמור - דזכור את יום השבת לקדשו האמור בדברות הראשונות ושמור את יום השבת לקדשו האמור בדברות אחרונות שניהם בדבור אחד נאמרו וזכור קאי על מ״ע דקידוש וכנ״ל ושמור קאי על שמירה ממלאכה וכשם שבאיסור מלאכה בודאי גם נשים מוזהרות דבמצות ל״ת אין חלוק בין זמן גרמא בין שאין הזמן גרמא כן בעשה דזכור גם נשים מצוות ופשוט דקטן אינו מוציא את האשה דלא אתי דרבנן ומפיק דאורייתא ואפילו אם הוא בן י״ג שנה חי…
For the full text of the 83 entries, see Sefaria: Mishnah Berurah 271.
6. The position of the Rema — 5 major hagahos
- Hagahah on se'if 5 (forgotten kiddush): someone who has already said Hamotzi before kiddush → makes kiddush over the bread. For Havdalah, different (Havdalah cannot be made over bread).
- Hagahah on se'if 6 (kiddush at end of meal): "and so is the minhag" — pores mapa + kiddush + Hamotzi + meal + Bircas, rather than the Mechaber's solution of Bircas-then-kiddush.
- Hagahah on se'if 8 (make-up): full text except "Vaykhulu" (already passed). Source: Tosafos via Beis Yosef.
- Hagahah on se'if 10 (posture): seated for all of kiddush (Kol Bo), except at "Yom Hashishi" at the start (stand briefly, because the initial letters form the Name י-ה-ו-ה). Look at the candles at the start.
- Hagahah on se'if 12 (washing hands): l'chatchilah washing before kiddush (Rosh, Mordechai, Rashba) — Ashkenazi minhag. Exception: Pesach (washing after kiddush).
Main Mechaber/Rema divergence: order of netilas yadayim / kiddush:
- Mechaber (Sefardi) — kiddush then washing
- Rema (Ashkenazi) — washing then kiddush — this is the widespread minhag
7. Modern practical cases
| Situation | Application |
|---|---|
| Woman who wants to make kiddush for her husband | Permitted (se'if 2). They are obligated on the same d'oraisa level — can be motzi. |
| Poor family — night wine vs day wine | Night wine takes priority (se'if 3). For the day: bread or grape juice. |
| Forgot and already drank water before kiddush | Se'if 7 — kiddush anyway. The prior issur does not invalidate the kiddush. |
| Forgot and already ate part of the meal | Se'if 5 + Hagahah — kiddush on the remaining bread. Continue the meal. |
| Completely forgot Friday night | Se'if 8 — make up the next day (Shabbos day), full text except Vaykhulu. |
| Kiddush cup spilled after the brachah | Se'if 15 — new cup, say only "Borei Pri Hagafen" again, not the kiddush. |
| Yachid in a hospital without wine | Kiddush over bread (lechem mishneh) — adjusted text. See siman 272 for alternatives. |
8. Practical synthesis of the siman
The 7 rules to remember from Siman רע״א:
- Hurry to the meal upon coming home from shul. Honor Shabbos by being zerizus.
- Women are obligated in kiddush on the same level as men (d'oraisa) — can be motzi.
- Night wine takes priority over day wine if budget is limited.
- Full cup, not pagum, order Vaykhulu → Borei Pri Hagafen → kedushas hayom.
- Amount to drink: melo lugmav (≈ rov revi'is, 50 ml). The one making kiddush drinks (settled practice).
- Washing hands: Mechaber — wash after kiddush; Rema — before kiddush, “וכן המנהג פשוט במדינות אלו”. Follow the minhag.
- Forgetting: make-up possible all day Shabbos (except Vaykhulu).
9. Comprehension questions
Check your understanding:
- Why are women obligated in kiddush? What is the "Zachor-Shamor" derivation?
- What is the budget priority between night wine, food, and day wine?
- What should one do if he already drank wine before kiddush?
- What are the conditions of the kiddush cup (pagum, full, "10 criteria")?
- What is the amount of wine to drink? Who must drink?
- What is the Mechaber/Rema divergence on netilas yadayim and kiddush?
- How does one make up a kiddush forgotten on Friday night?
To go deeper
If you want to go deeper in this siman:
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