Hot answers tagged

33

The reason is to exempt it from Value Added Tax. See the regulation at this www.gov.uk site. The important bit says: 4.7 Food and drink for religious and sacramental use The existence of religious laws requiring certain foods to be prepared in particular ways (for example, kosher or halal) doesn’t affect the liability of the final product, ...


15

The Gemara (Bava Batra 97b) says: סוחט אדם אשכול של ענבים ואומר עליו קידוש היום One can squeeze a cluster of grapes and say Kiddush on it. The Shulchan Aruch rules this way in OC 272:2 So it seems that letting the juice ferment is not a prerequisite for ritual use.


14

The Tur (OC 271) here brings three reasons why we cover the challah. 1) To establish that the meal is coming because of the kiddush. The Talmud (Pesachim 100b) quotes a braita that says one shouldn't bring the "table" out until after kiddush because, according to the Shi'iltot (#54), we want to show that the kiddush is defining the meal. Tosafot there ...


11

There are a few things that are not affected by Shaos Zemaniyos. Waiting time between eating meat and milk - you wait the amount of actual hours your Minhag is. Mazalos are also not affected by Shaos Zemaniyos and the Mazal of Maadim is between 6-7 PM during standard time and between 7-8 PM during daylight time. Please see this link from Medrash Shocher ...


11

Tzitz Eliezer 12:38:2 concludes that there is no connection of Shemiras Shabbos with Havdala. Therefore even a Mechalel Shabbos can and should make Havdala.


11

The source is the last Mishna in the first chapter of Chullin. Rav Ovadiah of Bartenura explains that indeed we only have a Havdala ceremony when moving from a higher holiness to a lower holiness, and the reason we say "Bein Kodesh leKodesh" generically between Shabbat and Yom Tov and not something like "from a higher holiness to a lower holiness" is so as ...


10

Having everyone drink kiddush wine at night is brought down in the shulchan aruch 271:14 and is based on the rosh in the 10th perek of pesachim siman 16 who, as interpreted by the beit yosef in orach chaim 271, is basing himself on the gemara in pesachim 106a where we see that those gathered also drank wine at the morning kiddush. But it has nothing to do ...


10

Aruch HaShulchan 289:3 makes it clear that your assumption (in your question) that the beracha on the wine is preceded by "one or more" Torah verses is wrong. The gemara doesn't mention any verses and perhaps it's better not to mention any. ולכן אין בו רק ברכת 'בורא פרי הגפן', ובגמרא שם קראו לה 'קידושא רבה' על דרך סגי נהור, ועוד מפני שברכה זו יש בכל ...


10

I have heard the same rumour. I found the following by Rav Aviner. He was asked that whether the Kiddush cup of the Chafetz Chaim was like the measurement of Ha-Rav Chaim Naeh and not like that of the Chazon Ish.   His answer was This is brought by Ha-Rav Moshe Karp as testified by the Chafetz Chaim's grandson, Ha-Rav Hillel Zacks, the Rav of the ...


9

Red is described as preferable, though white is always acceptable if necessary. (Or perhaps even if it's a type of wine you strongly prefer.) During times of the blood libels, white wine was actually recommended for the seder as no one could claim you were hiding blood in your glass. For regular kiddush, the Gemara says you can use freshly-squeezed grapes. ...


8

Avudraham cites the following verses for a couple of the lines: "ki vanu vacharta" from D'varim 7:7 "v'osanu kidashta mikol ha'amim" from D'varim 26:19 He also gives these non-citation explanations of the sources of the ideas: "t'chila l'mikra'ei kodesh" due to the fact that shabas is listed first among the holidays (in Vayikra 23) "zecher liy'tzi'as ...


8

The question of Kiddush on Yom Kippur is discussed first in the Gemara Eiruvin The Shibolei Haleket (312) writes that because one does not normally eat on Yom Kippur, the Sages never required mention of the holiday in kiddush or even bentching. In fact, making Kiddush would be improper because one might see kiddush being made and think that it should be ...


8

You cannot begin to recite Kiddush, drink 4 cups and eat matsa and maror before the night (exit of the stars, later than sunset). The time the Jews left Egypt was at night. And the korban Pesach and matsot were eaten at night. Further eating of pesach dorot was established by Tora as a night mitsva. Shulchan Aruch Orach Chayim 472.1 אבל לא יאמר קידוש עד ...


8

This is a very old custom, which is cited in the Sefer Rokeach Hilkhot Shabat 49 by Eleazar of Worms.1 The meaning of the three is given by the Kaf haChayim in his commentary to Orach Chayim 268:34, saying that it refers to the three worlds (see here), the higher, the middle and the lower one: ובצרור המור ט"א על ג"פ נגד ג' עולמות עולם עליון ואמצעי ותחתון ...


8

Two basic answers exist to this question: In reality, when the calendar was decided by testimony of the new moon, this phrase probably did not exist in the prayers. Maseches Sofrim 19:4 writes: בחג שבועות אומר ביום טוב מקרא קודש הזה וביום חג השבועות הזה וערבית שחרית ומנחה שוין בתפלות In fact, the Ritva (to Shabbos 86b) and Rivash (Shut no. 96) imply ...


7

Say it only during kiddush. The women too should only say it during kiddush. Why would one assume the two would be any different? They are both obligated in kiddush and both obligated to have the lights lit. The Talmud in Sukkah (47b) implies already that the shehechiyanu is said with the kiddush. (The Tur OC 519 deems it an "enactment of [the sages] to say ...


7

Shulchan Aruch Orach Chayyim 269 rules that if one recites kiddush in a synagogue without a meal following it (where such is the custom) the adult making kiddush should not drink the wine but instead give it to a child to drink. Mishnah Berurah 269:1 writes that if no child is available, the adult reciting kiddush should make sure to drink a revi'it so that ...


7

Rav Yehoshua ibn Shu’ib, Rabbi Mordecai ben Abraham Benet, and the Mateh Moshe (Laws of Shavuot 690) explain that for this reason the more general word 'time' is used instead of the more precise 'day' (the term usually used to refer to a one day holiday), because it hasn't always been the exact day, but it always is in the general time frame of Matan Torah. ...


6

Based on a statement from Pesachim 105a, if Kiddush was not said on Friday night either by accident or on purpose it can be said the entire next day (Rambam Shabbat 29:4, Shulchan Aruch OC 271:8), with the exception of the introductory paragraph of Vaychulu which is only said at night as that is when the creative work was originally finished (Rama, ad loc). ...


6

See Aruch HaShulchan 273:6 where he writes that there are those places where everyone makes his own kiddush, but "it is not appropriate to do so, and you should prevent them from doing this, and teach them that the mitzvah is better when one person makes kiddush on behalf of everyone." And he writes that the reason it is better is because of ברוב עם הדרת מלך


6

Note: This answer was penned when the question was only "What is the minimum Shi'ur (volume) of a cup required for making Kiddush on liquor? Is there a smaller amount required than there is for wine?", without the "What is the minimum Shi'ur of the liquor that one is required to consume?" part. This is the subject of a dispute. The default halacha is that ...


6

The first paragraph of kiddush is Biblical verses. The second paragraph is part of the core text of prayers, which were presumably finalized by Anshei Knesset HaGedolah, "The Men of the Great Assembly", i.e. the rabbinic leaders during the early Second Temple period, about 2300 years ago. (See Rambam Berachot 1:5) The same goes for something like the Amida ...


6

The rules of eating a meal in the same place one made or heard kidush are written among the rules of Friday night's kidush (and applied to both). Thus, the rule (Mishna B'rura 273:25) that cake suffices for this (so one need not immediately eat bread) applies to the nighttime as well as the daytime kidush. (However, even if he is famished during the day and ...


6

The Rosh ,based on the two sevaras given in Avoda Zara for the issur, explains that the issur of yayin nesech is not solely an issue of avoda zara but additionally an issue of mingling with non-Jews (משום בנותיהן). If this is so, he asks, why would mevushal wine be any less likely to cause mingling between jews and non-jews? He also asks even if one just ...


6

A person who eats on Yom Kipour does not make kiddush and have two challah rolls, plus meat and fish just as any other yom tov. The reason being that they should be eating as little as possible - just enough to keep alive & healthy. However, they do say יַעֲלֶה וְיָבֹא if they ate enough bread - as well as רְצֵה if it's also Shabbat. Enough bread: 27 ...


6

It's Shulchan Arukh OC 272:10 ברכת יין של קידוש פוטרת יין שבתוך הסעודה ואינו טעון ברכה לאחריו דברכת המזון פוטרתו בין שהוא על הכוס בין שאינו על הכוס.‏ The blessing on wine for Kiddush exempts wine during the meal [from needing a blessing before drinking] and the wine does not need a blessing afterwards for the blessings after bread exempt it, whether ...


6

The Beur Halacha says that beshaas hadechak, in pressing circumstances, when you make kiddush you can have in mind to eat in another room in the same building. He concludes that if you can see the other room, then in all circumstances it's fine, so long as you had in mind to eat there. My guess has always been that in certain shuls the Rabbi is concerned ...


5

Shulchan Aruch 271:14 says that at night everyone should ideally, but is not required to, taste it. (See Mishna B'rura :71 for an exception.) The same would seem to apply by day (see Rama 289). As always, for practical guidance, CYLOR rather than relying on what you read here.


5

Cantor Goffin refers to it as "Traditional / Corollary MiSinai", and therefore in his opinion, immutable. Not as iron-clad as something recorded by Maharil, "father of Ashkenazic custom", though. So I think that means we have no record of it from the 1400s, making it likely newer than that. Afraid I don't know when, though. Note that Cantor Goffin's ...


5

The proper order of these blessings is a machloket between Rav and Rabba bar bar Chana on Sukkah 56a. Rav held the blessing on the Sukkah comes first because it's the obligation of the day and Rabba bar bar Chana held that Shehechiyanu comes first because it is Tadir = said more often. The Rambam (Sukkah 6:2) rules like Rav and Shulchan Aruch does likewise ...


Only top voted, non community-wiki answers of a minimum length are eligible