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I have seen people who are careful to cover the wine bottle from which they poured into the kidish cup during the recitation of kiddush. As far as I know there isn't any issue with pagum because no one drank from the bottle and saying kiddush one has in mind only the wine in the cup not the bottle. Is there such an idea in halacha? —as far as I know this seems made up.

  • If he planned to drink wine from the bottle at any point during the seuda it is as if he made kiddush on the wine in the bottle too. M.B.272 78. (as concerns kiddush cup falling etc) But why would that matter? – user6591 May 29 '16 at 17:40
  • I thought the problem WAS p'gima, in case a person did not specifically exclude it from his kidush intent. – WAF Jan 2 '17 at 15:50
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The SA as noted in 272:1 along with the MB SK3 states that one should not make kiddush on wine that has been left uncovered (at any time, not specifically during kiddush) even nowadays when there is no concern about snakes (that is their drinking from it and injecting their poison). This does not apply to wine that was briefly uncovered, since the wine will not lose its quality during brief exposure to the air.

The question is then: What is a brief time?

As brought down in the Dirshu edition of the MB, which brings the psak halacha of recent poskim, Rav Yosef Shalom Eliashiv ZT"L ruled that l'chatchila one should avoid even brief unnecessary exposure of wine to be used for kiddush (note 6). However, when necessary, such as the Pesach Seder, it is not a problem (note 4).

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    … if the bottle will be used again for kidush. – msh210 Jan 2 '17 at 16:44
  • Welcome to Mi Yodeya Lawton! Thanks for sharing the answer. – mevaqesh Jan 2 '17 at 19:02
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First: There is no problem of Gilui

If a bottle remains opened when people see the bottle (see Mishna Teruma 8, 4, see bellow). If there is a Cavana to make Kiddush on the wine which is inside the bottle too this is not a problem, contrarily, this is better. In case of spilling the glass, they may drink from the bottle's content. There is no need for be in mind the wine in the cup only, contrarily the minhag is to set on the table the bottle of wine when you make kiddush on grappe juice in way to motsi the wine with the birkat bore peri hagefen.


Mishna Teruma 8, 4-5:

יַיִן שֶׁל תְּרוּמָה שֶׁנִּתְגַּלָּה, יִשָּׁפֵךְ, וְאֵין צָרִיךְ לוֹמַר שֶׁל חֻלִּין. שְׁלֹשָׁה מַשְׁקִין אֲסוּרִים מִשּׁוּם גִּלּוּי, הַמַּיִם וְהַיַּיִן וְהֶחָלָב. וּשְׁאָר כָּל הַמַּשְׁקִין מֻתָּרִים. כַּמָּה יִשְׁהוּ וְיִהְיוּ אֲסוּרִין, כְּדֵי שֶׁיֵּצֵא הָרַחַשׁ מִמָּקוֹם קָרוֹב וְיִשְׁתֶּה: ‏

Wine of teruma that was open, must be throw away and a fortiori wine of chulin. Three beverages are prohibited when leaved open, water, wine and milk. Other beverages are allowed. How many time should they be open in way to be prohibited. The time needed for a snake for coming from a place quite near and drinking.

About things that should be covered at time of Kiddush:

See Gemara Pessachim 100b:

it was taught likewise: and they both agree that one must not bring the table unless one has recited kiddush; but if it was brought, a cloth is spread [over it] and kiddush is recited. {So normally, the meal only must be covered, if early present on the table. Between wheat and grappe, there is also a problem of Kedima (precession) of the wheat.} I have not found any explanation to this minhag.

The gemara, in the last chapter of Pesachim (Arve Pesachim) gives several cases in which Kiddush needs a pause in some activities. In one case, people was drinking wine on Erev Shabbat and decided to receive the Shabbat with Kiddush. Despite that in this special case of Kiddush they do not blessing Bore Peri Hagafen, they do make a pause in drinking. I am pretty sure that in this case they need to cover bottles at time of Kiddush. But this case is not the standard and do not explains the custom cited in the OP.

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