Shulchan Aruch: Chapter 271 - Laws Pertaining to [Recitation of] Kiddush over Wine

SECTION 271 The Laws Pertaining to [the Recitation of] Kiddush over Wine (1-30)

1It is a positive commandment of Scriptural origin1 to sanctify the Shabbos day verbally, as it is written:2 “Remember the Shabbos day to sanctify it” – i.e., call attention to it with [words of] praise and sanctification.3

This remembrance must be made at the commencement [of the Shabbos] and at its departure: at its commencement with the Kiddush, sanctification of the day, and at its departure with Havdalah. There are authorities who maintain that [the recitation of] Havdalah is merely a Rabbinic ordinance and, according to Scriptural Law, it is only necessary to recall its holiness upon its commencement. This [difference of opinion] is further explained in sec. 296[:19].

2 Our Sages ordained that this [verbal] remembrance [of the holiness of Shabbos be recited] over a cup of wine,4 both at the commencement [of the day] as well as at its departure.

The optimum manner of fulfilling the mitzvah is to recite Kiddush as close to the commencement [of the day] as is possible. Even if one left the synagogue [after reciting the Evening Service] while it was still day [on Friday], he should recite Kiddush immediately.5 Since he added from the mundane to the holy [by reciting the Evening Service], the Shabbos has already commenced for him and he should recite Kiddush immediately upon its commencement.

After reciting Kiddush, he must also eat immediately,6 so that Kiddush will have been recited in the place where the meal will be held.7 If he has no appetite just then, he may wait [to recite Kiddush] as far into the night as he desires [so that he will] recite Kiddush when he will eat with appetite.8 He may rely on his mention of [the Shabbos] in the Evening Service [to fulfill the requirement of sanctifying the Shabbos]upon its commencement. With it, he fulfills his obligation according to Scriptural Law, for according to Scriptural Law, all that is necessary is a verbal acknowledgment [of the holiness of Shabbos]; wine is not [required]. This, he already did in his prayers.

3 There are those who are careful not to recite Kiddush9in the first hour of the night (i.e., the seventh hour after midday;10 see sec. 428).11 [Thus, one should recite Kiddush] either before nightfall or an hour into the night. [The rationale is that] in the first hour of the night, the mazal of Mars [is empowered]12 and the angel Samael13 has sovereignty over it. It was already explained14 that, as an initial preference, one should recite Kiddush immediately when coming from the synagogue, while it is still day.

4 [The recitation of] Kiddush on a festival is a Rabbinic ordinance. Nevertheless, all of the laws that apply to Kiddush on Shabbos apply to it in every regard. Nonetheless, [greater prominence is granted to Shabbos]. Thus if a person has only one cup of wine and a festival falls on Friday,15 Shabbos is granted prominence over the festival [and the cup of wine is saved for the recitation of Kiddush on that night.16 The rationale is that although both are Rabbinic precepts,] the fundamental mitzvah to recite Kiddush on Shabbos is of Scriptural origin, even though the recitation over a cup of wine is of Rabbinic origin.

5 Women are obligated in the sanctification of the Shabbos day according to Scriptural Law17 and in [the sanctification of] the festivals according to Rabbinic decree. Although women are exempt from all positive commandments that are dependent on time, they are obligated in the sanctification of the [Shabbos] day. [This concept is derived as follows:] It is written: “Remember the Shabbos day to sanctify it” and it is written:18 “Observe the Shabbos day….” [Our Sages stated:]19 All those who are obligated to observe are obligated to remember. Women are obligated in the observance of Shabbos, i.e., to safeguard against the performance of forbidden labors on it. This is a negative commandment, [as it is written:] “Do not perform any work” and women are obligated in all negative commandments, even those dependent on time. [Therefore,] they are also obligated in the remembrance [of Shabbos,] i.e., the sanctification of the day.20

6 Since women are obligated in the sanctification of the Shabbos day according to Scriptural Law as men are, they may fulfill this obligation on behalf of men.21 Nevertheless, should a person ask about this,22 as an initial preference, one should not instruct him to actually do so,23 (lest this cause mitzvos to be demeaned).

7 A minor – even if he is thirteen years old, [but] it is not known whether he manifested physical signs of maturity24 – may not fulfill the obligation [of Kiddush] for a woman. For she is definitely obligated according to Scriptural Law,25 while his obligation is a matter of question, for perhaps he did not manifest physical signs of maturity and thus is exempt from [the observance of] all the mitzvos according to Scriptural Law. Therefore, the woman should recite Kiddush herself. If she does not know [the words],26 she should recite [them] together with the minor, word by word. [Moreover,] even if she listens to [the recitation of] Kiddush by an adult, if she does not understand the Holy Tongue, she should repeat after him, word by word, as stated in sec. 193[:1].27

8 [The following guidelines apply when] a person does not have the means to: a) purchase wine for Kiddush at night; b) prepare the needs for the meal in honor of the night and the meal in honor of the day; and c) [purchase] wine for Kiddush for the day. The [purchase of wine for the] Kiddush at night takes priority over all [other purchases],28 because [it is required] by Scriptural Law. Even though one may recite Kiddush over bread and the obligation to recite it over wine is only Rabbinic, since the fundamental obligation of Kiddush is a Scriptural requirement, the wine for its recitation receives precedence over everything else, with the exception of bread.29 For if one does not have two loaves of bread (lechem mishneh), [the bread] takes precedence over wine for Kiddush at night.30 [In such a situation,] he should recite Kiddush over the bread. [The rationale is that] bread is the fundamental dimension of the mitzvah of the Shabbos meal, for it is utterly impossible to carry it out without bread, as will be stated in sec. 274:5.31

If one has bread and wine for Kiddush at night and he must (purchase wine for Kiddush during the day) and prepare the needs for the meal in honor of the night and the meal in honor of the day, the needs for the meal in honor of the day take precedence over ([wine] for Kiddush during the day) and the needs for the meal in honor of the night. [The rationale is that] the honor of the day takes precedence over the honor of the night. Similarly, if a person has but a small amount of delicacies, he should leave them for the day [meal] and not partake of them at night, for honoring the day meal is granted precedence. (Similarly, wine for Kiddush during the day is granted precedence over the needs of the meal that honors the night.)

9 Our Sages32 forbade tasting anything, even water, from the time when the obligation to recite Kiddush takes effect – i.e., from bein hashmashos, at which time there is a question whether the holiness of the day takes effect – until one recites Kiddush. Moreover, [this restriction takes effect] even while it is still day [on Friday] if one had recited the Evening Service at that time.

[Our Sages established a general rule] regarding all mitzvos whose observance is associated with a specific time: When the time for their observance arrives, it is only forbidden to sit down to a meal,33 lest one be drawn to continue eating34 and the time [for the observance of the mitzvah] pass. Merely tasting [food or drink] is permitted,35 because there is no concern that one’s [sitting] will be extended36 and the time [for the observance of the mitzvah will] pass. Nevertheless, [our Sages] ruled more stringently with regard to Kiddush and Havdalah,37because primarily, the mitzvah is to be fulfilled at the very beginning of the time frame [for its observance], i.e., close to the commencement of Shabbos and close to its departure.38

Even if one began to eat and drink while it is still day [on Friday], he must stop when bein hashmashos arrives.39 With regard to all the other mitzvos, even those of Scriptural origin, if one began [eating or drinking] when one is permitted to do so, i.e., before the time for the fulfillment of the mitzvah arrived, there is no need for him to interrupt [his meal]. For this reason, it is not necessary [at this meal] for one to cease [eating] to recite the Shema or the Shemoneh Esreh [immediately] when the time [for their recitation] arrives.40 Nevertheless, with regard to the sanctification of the [Shabbos] day, our Sages did not grant license for one to complete his meal and then recite Kiddush. [The rationale is] that Kiddush was primarily ordained to be recited at – and before – the Shabbos meal,41 not after it. Our Sages [derived this concept through] their interpretation of the verse:42 “And you shall call the Shabbos ‘a delight,’ ” explaining: “in the place where one delights,” i.e., in the place where you will take pleasure in the Shabbos meal, “there – before [partaking of] it – Shabbos should be ‘called’ ” through the prior recitation of Kiddush.

Nevertheless, one should not interrupt his meal entirely and recite the Grace after Meals for the reason to be explained.43 Instead, he should [stop], recite Kiddush immediately, and then finish his meal, so that Kiddush will have been recited on the portion of the meal that follows it.44

10 Before making Kiddush,45one must spread a cloth over the table to cover the bread.46 Afterwards, he should remove it so that the bread will appear as if it was now brought to the table to honor the Shabbos that was mentioned in Kiddush.

11 If one had already recited the blessing Borei pri hagafen on wine in this meal, he does not have to recite that blessing on the cup [of wine] over which Kiddush is recited. For the blessing he already recited also covers the wine for Kiddush. For the same reason, he need notrecite a blessing over any wine that he will drink during his meal after Kiddush.47

Similarly, if he recites Kiddush over bread, he does not have to recite the blessing Ha­Motzi over it. Instead, he should begin from the blessing of Kiddush itself. If, however, he recites Kiddush over wine, he must recite the blessing HaMotzi over the bread that he will eat after Kiddush. [The blessing is required,] because at the time he recited Kiddush, he was unable to eat anything, because one cannot eat and speak at the same time. [Thus the Kiddush is considered an interruption in his meal, requiring him to recite a new blessing.]

[To explain by comparison:]48 His [situation] does not resemble that of one who recites the Shemoneh Esreh in the midst of his meal, in which instance, the person’s prayer is not considered an interruption that requires him to recite HaMotzi again on the bread that he will eat afterwards.49 [In that instance,] the person’s meal has not been finished, since he was not forbidden to eat at the time he was praying. If he desired, he could have eaten at the time he prayed and prayed afterwards. [Moreover,] even if there was not sufficient time left in the day for him to finish his meal and pray – in which instance, he would be obligated to interrupt his meal and pray, indeed, he would be forbidden to eat more – nevertheless, all that is forbidden to him is to sit down to a [new] meal, lest he be drawn to continue [eating]50 and [allow] the time of prayer to pass. Merely snacking would be permitted at the time of prayer.51 Therefore, his prayer is not considered an interruption of his meal.

(Furthermore, he was forbidden to eat only because the time for prayer arrived. Afterwards, he returns to his first setting. In this instance, however, eating is forbidden so that Kiddush will be recited before eating and not afterwards, as explained.52 If so, Kiddush makes a distinction between the two times he eats; when he eats afterwards, it is considered as another meal.)

[Since] he is forbidden to even snack from when the time for Kiddush arrives,53 it is as if his meal has already concluded. Accordingly, the recitation of Kiddush is considered an interruption, for he could not have eaten anything during its recitation. It is [therefore considered as if] he recited it after he finished his meal.

[The above does not apply] with regard to the wine over which Kiddush [is recited]. Even though one drinks it after Kiddush, [if one recited a blessing for wine beforehand, in the course of his meal,] he need not recite a blessing over [the cup of wine on which he is reciting Kiddush. The rationale is that] the blessing for the wine is to be recited before Kiddush and at that time no statement that differentiates [between one’s eating beforehand and afterwards] had been made.

[As] mentioned in sec. 190[:4], there are authorities who maintain that our Sages ordained that the blessing Borei pri hagafen should be recited before Kiddush –and before any other [blessing] that must be recited over a cup of wine.54 [Nevertheless, even according to that approach,] the blessing that was recited originally is [still] effective for Kiddush just as it effectively serves as a blessing over the satisfaction55 [received from the wine one drank earlier]. There is no need to recite a second blessing [over the wine over which he recites Kiddush] because at the time which is considered the conclusion of the meal and the person’s withdrawal from it – because he is forbidden to eat before Kiddush –a statement making an interruption had not yet been made. Accordingly, the initial blessing was still in effect. And at the time the person recites Kiddush, his intent is focused on the cup, to drink it immediately [after Kiddush]. Reciting Kiddush is thus necessary for the sake of drinking [the wine]. Thus, [the recitation of Kiddush] is not considered as an interruption for a person [who had recited the blessing Borei pri hagafen earlier in the meal], just as it is not considered as an interruption for any other person who recites Kiddush over a cup of wine.56

This is not so with regard to the bread that is eaten after reciting Kiddush over a cup of wine. [In that instance,] the person’s state when he recites Kiddush is the same as before he recited it – i.e., he had [already] concluded his meal and withdrawn from it.

There are authorities who differ with [this ruling] and maintain that [a blessing should not be recited for the bread one eats after reciting Kiddush.

Their reasoning:] The fact that the person was forbidden to eat after the time for Kiddush arrived is not considered as the conclusion of the meal, since the person intends to eat more afterwards. [Indeed,] he would still be eating, were he not prevented from doing so by the obligation of Kiddush. When that impediment is removed – i.e., once he recites Kiddush – he will return to his meal. Therefore, the recitation of Kiddush is not considered an interruption, just like prayer is not considered an interruption, and it is not necessary to recite HaMotzi [after Kiddush].

Whenever there is a question whether a blessing is required, we rule leniently.57 Nevertheless, as an initial preference, every conscientious person58 should be careful not to put himself in such a situation.59 [Instead,] he should conclude his meal and recite Grace before the arrival of the time when Kiddush must be recited.

12 All the above applies when the person has not yet said: “Bring a cup and let us recite the Grace after Meals.” If, however, he has already made such a statement, whether he said so before the time for Kiddush arrived or afterwards, he must recite the blessing Borei pri hagafen on the cup of wine for Kiddush, for he diverted his attention from drinking because of the blessing of Grace.

If, however, he recites Kiddush over bread, he does not have to recite the blessing HaMotzi [in such a situation.60 Moreover,] even if one recites Kiddush over wine, it is not necessary to recite the blessing HaMotzi on the bread he eats after Kiddush,61 because saying “Bring a cup and let us recite Grace” is not considered an interruption with regard to eating, only with regard to drinking, as explained in sec. 179[1-2, 4].62

If, however, one already washed mayim acharonim,63 he must recite a blessing even on the bread over which he is reciting Kiddush. Certainly, when one recites Kiddush on a cup of wine, he must recite the blessing HaMotzi on the bread he will partake of afterwards. For washing mayim acharonim is considered a diversion of attention even with regard to eating, as stated in that source.64 True, as an initial preference, it is desirable not to eat or drink at all after washing mayim acharonim, even when one recites a blessing on what one eats and drinks and then, before reciting Grace, washes mayim acharonim again, as stated there. Nevertheless, in this instance, it is preferable to recite Kiddush immediately and then eat a little afterwards so that Kiddush will have been recited in the place of the Shabbos meal which follows it, rather than to recite Grace immediately and then recite Kiddush afterwards. [The rationale is that] by doing so, one enters [an area where there are] many halachic differences of opinion.65

There are authorities who maintain that he should recite the blessing Borei pri hagafen on the cup over which Grace was recited and taste it. Afterwards, he should not recite Borei pri hagafen again on the cup over which Kiddush was recited, since it was already covered by the blessing [recited over the cup of Grace]. Other authorities maintain that he should not taste the cup of wine over which Grace was recited at all, since he did not yet recite Kiddush.66Therefore, he should not recite the blessing Borei pri hagafen. Instead, he should leave [that cup of wine] until after he partakes of the cup of wine over which he recited Kiddush. Then he should partake of [the wine over which Grace was recited] as well. One may not fulfill [the directives of] both approaches by reciting Kiddush over the cup over which Grace was recited, because Grace possesses its own [inherent] holiness and Kiddush is an independent mitzvah. We do not recite two holy statements over one cup, because mitzvos may not be performed in bundles.67

Even if a person dines alone and recites Grace without a cup, nevertheless, if he will recite Kiddush immediately after Grace, there are authorities who maintain that he does not fulfill his obligation unless he eats again immediately after Kiddush,so that Kiddush will have been recited in the place where one eats a Shabbos meal directly thereafter. Accordingly, the recitation of Grace will have been an unnecessary blessing,68 since he could have covered [the food for which he recited Grace] in the Grace that he will recite for his second meal. [True,] there are authorities who maintain that there is no need to eat a second meal, for – after the fact – one may rely on the meal that he already ate, since when he recites Kiddush immediately afterwards, it is considered as having recited Kiddush in the place where he ate a meal even though it is a weekday meal.69 Nevertheless, in order to give weight to the first opinion, one should be careful not to bring oneself to such a situation.70

Instead, even though one washed mayim acharonim, he should spread a cloth [over the bread], recite Kiddush, and then eat a little,71 so that Kiddush will have been recited in the place of a Shabbos meal that follows it. Afterwards, he should wash mayim acharonim again and recite Grace. How much more so should this course of action be followed if one did not wash mayim acharonim even though he completed his meal while it was still day, but was unable to recite Grace before the time for Kiddush arrived.

13 If one transgressed72 and began the recitation of Grace after the time for Kiddush arrived – even if one began reciting Grace after nightfall – he should not mention Shabbos in Grace. [The rationale is that] since he is reciting Grace for a meal that he concluded on a weekday, i.e., while it was still day [on Friday], why should he mention Shabbos in [Grace]? If, however, he extended his meal into the night – even if he did not have the license to do so – he must mention Shabbos in Grace even though he did not yet recite Kiddush, because the holiness of Shabbos takes effect in and of itself.73

(Needless to say, if one spread a cloth over the bread, recited Kiddush, and then completed his meal, he is required to mention Shabbos in Grace. [This ruling applies] even if he was stringent and spread a cloth [over the bread] and recited Kiddush while it was still day [on Friday], before the time for Kiddush arrived and even if he also recited Grace while it was still day. Since he recited Kiddush, the holiness of Shabbos takes effect for him).

14 [If] while it was still day on Friday, two people were drinking after they completed their meal and they said, “Let us sanctify the day,”74 it is forbidden for them to drink any more75 until they recite Kiddush, even though the time for Kiddush has yet to arrive.76 If they desire to drink more – even though they do not have license to – they must recite the blessing Borei pri hagafen again. [The rationale is that] since they spoke about reciting Kiddush, they diverted their attention from drinking until they [actually] recite Kiddush. If, however, they recite Kiddush immediately, they do not have to recite the blessing [Borei pri hagafen] on the cup of wine over which Kiddush is recited, as explained above.77 For by making this statement, they did not divert their attention from the cup of Kiddush.

15 Although it is forbidden to taste [any food or drink] before Kiddush,78 if one forgot or [intentionally] transgressed this prohibition, even if he ate an entire meal, he must recite Kiddush immediately after he recalls [that he has yet to make Kiddush,] and is forbidden to eat or drink at all until after Kiddush.79 If he recited the blessing Borei pri hagafen [during his meal], he should not recite that blessing over the cup of Kiddush. Similarly, if he recites Kiddush over bread, he need not recite the blessing HaMotzi if he already recited that blessing earlier. Moreover, even if he recited Kiddush over a cup of wine, he is not required to recite the blessing HaMotzi on the bread he eats afterwards, as explained above.80

(If one remembers after completing his meal, he need not eat anything more after Kiddush so that Kiddush will have been recited in the place of the Shabbos meal that follows it. Since he ate his meal after nightfall, after the commencement of Shabbos, it is considered as a Shabbos meal,81 and when he recites Kiddush afterwards, he [is considered to have] recited Kiddush in the place where the Shabbos meal was eaten.)82

If he remembers after he recited the blessing HaMotzi, [but] before he tastes the piece of bread over which he recited that blessing, he should not recite Kiddush over wine, for he must partake of the bread before reciting Kiddush, so that the blessing HaMotzi will not have been recited in vain.83 Instead, he should recite Kiddush over the bread. If he does not have two loaves of bread84 and must wait until the bread is brought before him, [it is acceptable]. This is not considered as an interruption. Moreover, even if it would be necessary for him to speak and tell others to bring two loaves, it is not considered as an interruption at all,85 since it is necessary for the meal, as explained in sec. 167[:9].

16 Even though the optimum manner of fulfilling the mitzvah is to recite Kiddush close to the onset of Shabbos,86 fundamentally, the mitzvah continues throughout the night.87

If a person forgot or [intentionally] transgressed and did not recite Kiddush at night, he may compensate throughout the entire following day.88 He should recite the entire Kiddush recited at night with the exception of the passage Vaychulu. There is no point in reciting it during the day [because its purpose is to serve as testimony to G‑d’s creation,] and it was at nightfall that the Holy One, blessed be He, completed the work of creation.

17 Even though the table should be set and prepared while it is still day [on Friday], as stated in sec. 262[:1], nevertheless, it should not be brought to the place where the meal is eaten until after Kiddush is recited,89 so that it is evident that it is [being brought] in honor of the Shabbos. If it was brought before the recitation of Kiddush, a cloth should be spread over it to cover it until after Kiddush [so that it appears] as if it was not there. [In this way, when it is uncovered after Kiddush] it will appear as if it was now brought in honor of the Shabbos.

When did the above apply? In the [Talmudic] era when they had small tables that were brought [and placed] individually in front of each of the persons dining. Thus, there was no difficulty in pausing to bring [these tables to the dining hall] after Kiddush. Presently, however, our tables are large and there would be much difficulty in bringing them [to the dining hall] after Kiddush. [Thus, this would necessitate making] an interruption between Kiddush and the meal. [Therefore,] it is customary to bring [the table] at the outset, before the recitation of Kiddush.90

Whether one recites Kiddush over wine or over bread, he should spread a cloth to cover the bread until after Kiddush.91 [In addition,] there should be a cloth on the table under the bread.92 Thus, the bread will be between two cloths, in commemoration of the manna which [was covered by] dew from above and from below.93

18 The cup [of wine] over which Kiddush is recited – whether by day or by night – and [the cup of wine] for Havdalah must comply with all the requirements necessary for the cup of wine over which Grace is recited, i.e., it must be: a) whole,94 b-c) washed out from within and its outer surface rinsed,95 d) filled with wine to capacity,96 e) the wine must not be blemished,97 f-g) he must receive it with both hands and [then] hold it with his right hand alone,98 h) he must lift it a handbreadth above the table,99 and i) he must look at it100 and not divert his attention from it,101 as explained in sec. 183.102

19 Even though one recited the passage Vaychulu in the synagogue,103 he should repeat it [while holding] the cup of wine104 before Kiddush, to fulfill the obligation of his sons and the members of his household who are below majority who did not recite it yet. He should then recite the blessing Borei pri hagafen105 and the blessing of Kiddush.106 If he forgot to recite Vaychulu before Kiddush, he should recite it during the meal over a cup [of wine].

It is desirable to stand while reciting the passage Vaychulu, for the reason mentioned in sec. 268[:12].107 While reciting the blessing for Kiddush, by contrast, it is preferable to sit (for the reason mentioned in sec. 296:15).108 In these countries, however, it has become the widespread custom also to sit while reciting the passage Vaychulu. [The rationale is that] since one already recited it while standing in the synagogue, there is no need to be so meticulous by standing when repeating it to fulfill the obligation of one’s sons and the members of his household. Nevertheless, one should raise himself slightly when saying the words יוםהששי ויכלוהשמים (“The sixth day. Heaven… was completed”), whose first letters form an acronym for G‑d’s name (י-ה-ו-ה).109

When one begins [the passage Vaychulu], it is desirable to look at the [Shabbos] lights, because twice the numerical equivalent of נר (“light”)110 equals 500. [This is an allusion to the concept that looking at the Shabbos lights] heals [the negative effects] brought about by taking large strides that cause a person to lose 1/500th of his sight.111 Nevertheless, when reciting Kiddush, one must look at the cup, as stated above.112

20 [The following laws apply to] one who has only one cup of wine [over which to recite] both the Kiddush on [Friday] and the Kiddush on [Shabbos] day, and if he divides it into two cups, they will not be full. ([They also apply] even if this cup is not full, but if it is divided into two cups, there will be less than a reviis113of wine in each one.)114

He should place [all the wine] in one cup and recite Kiddush over it at night. So that it will not become entirely blemished when he drinks from its entire contents at this time, he should pour off a little bit of it into another container before he tastes it. He should be careful that a reviis remains in this cup so that he will drink from a reviis [of wine], for a cup over which a blessing was recited must contain no less than a reviis. After [drinking at least a cheekful,]115 he should pour the bit he poured into the other container back into the cup. In that way, he corrects its blemish, as stated in sec. 182[:5].

(If the cup [the person has] is not full even at this time, but if he divides it into two cups, there will not be a complete reviis in each cup, he should pour off a little before Kiddush and after he drinks, pour that wine back into [the cup to correct its blemish]. He should not pour off some after Kiddush, before drinking {because this demeans the blessing (see sec. 296[:5]),116 as explained in sec. 206[:15]}. Also, [in this way,] he will avoid a purposeless interruption117 between the blessing and his drinking, for regardless, the cup will not be full, even if he does not pour anything from it before Kiddush.)

[The following law applies] if one has but an exact reviis of undiluted wine that is not blended with water,118 or even if he has a little more than that, but he does not have two ample revios [of wine], and thus when he drinks at night, he will be lacking [much during the next day]. He should mix [the wine that remains after he recited Kiddush at night] with water on the following day,119 until it contains a reviis, provided it remains fit to drink despite this dilution and it thus is fit to have the blessing Borei pri hagafen recited over it, as explained in sec. 204[:9].

21 All of the above applies when the person will have another cup [of wine] for Havdalah.120If not, it is preferable that he leave [the wine] for Havdalah and recite Kiddush over bread than he recite Kiddush over [the wine] and not have anything to recite Havdalah over, for Havdalah may not be recited over bread. Nevertheless, in a place where beer is considered “the wine of the region,”121 he should not leave the wine for Havdalah if he has beer over which he could recite Havdalah. [Indeed,] even the Kiddush of the day [meal] takes precedence over Havdalah in a place where it is possible to recite Havdalah over beer because it is “the wine of the region.” [The rationale is that] there are authorities who maintain that Kiddush – even for the day [meal] – may not be recited over beer, even though it is “the wine of the region,” as will be explained in sec. 272[:11]. All authorities, by contrast, agree that such a beverage may be used for Havdalah.

In which situations does the above apply? To a person in his home. In the synagogue,122 by contrast, Havdalah takes precedence over Kiddush, because no one fulfills their obligation with this Kiddush. Indeed, there are authorities who dispute [this practice] and protest the recitation of Kiddush [in the synagogue], as stated in sec. 269[:2]. All authorities agree, by contrast, that the recitation of Havdalah [in the synagogue] is a mitzvah — to fulfill the obligation of those individuals who do not have wine, as will be stated in sec. 295[:4].

22 There are three who will receive a heritage in the World to Come; one of them is a person who leaves over wine from Kiddush for Havdalah.123 [This refers to] a person who has only a little bit of wine and refrains from drinking it [so that he will have some left] for Havdalah.124

Others state that this refers to a person who recites Kiddush on a large cup and leaves over some of the wine in that cup for the Kiddush of the day and for Havdalah, correcting its blemish [each time by adding wine], as explained above.125 During the meal, he drinks other wine. It is desirable to conduct oneself in this manner.

23 After one recited Kiddush on a cup of wine, he should wash his hands for the meal and recite the blessing Al netilas yadayim (“concerning the washing of hands”). If he forgot and washed his hands before reciting Kiddush,126he should not recite Kiddush over wine, but instead, over bread, since by washing his hands, he showed that he desires the bread more than wine and Kiddush should be recited over [whichever] he desires more.

There are authorities who differ with this statement and maintain that one may wash his hands before Kiddush even as an initial preference. Kiddush is not considered as an interruption between washing one’s hands and the meal, since it is required for the meal.127 Fundamentally, the halachah follows the latter approach.128 This is the common custom in these countries except on the night of Pesach, as will be explained in sec. 473[:4].129 Nevertheless, a person who desires to be stringent with himself and not wash until after Kiddush is acting in a desirable manner; he should not be admonished for not observing the custom, for he can justify himself, [explaining] that he is following a course of action acceptable to all authorities.130

All authorities agree that [if] one washed his hands [before Kiddush], he should not mix the cup of wine with hot water [in the interim].131 That involves precise attention, making sure one does not [add] too little or too much, and thus constitutes an interruption and a diversion of attention. As an initial preference, it is desirable to be careful and even pour the wine from the bottle to the cup before washing one’s hands.

24 One who recites Kiddush must drink a cheekful of [the wine] from the cup.132 [The intent is] not an actual cheekful, but an amount sufficient that were one to shift it to one side of his mouth, his cheek would appear full. For an average person, this is the greater portion of a reviis.133 For a larger person, it is calculated according to his size, [for the size of] a cheekful is [calculated according to each person] individually.134 Nevertheless, no more than a reviis is necessary, even if that does not constitute the person’s cheekful.

25 Should the person who recited Kiddush not partake of the wine and one of the others dining with him does so, all [those dining] fulfill their obligation if he partakes of a cheekful.135 [If,] however, [two people together drink that minimal amount, it is not acceptable because], the drinking of two people cannot satisfy the requirement [of drinking] a cheekful. [The rationale is that to fulfill the obligation of Kiddush,] one of those dining must derive satisfaction from drinking the cup of wine over which the blessing was recited and [drinking] less than a cheekful is not considered as drinking that provides satisfaction.136

Nevertheless, the optimum manner of fulfilling the mitzvah is for all [those dining] to partake of the wine from the cup over which the blessing was recited. These others need not, however, drink a cheekful. Indeed, [when] a person has only a small amount of wine, it is preferable that only one person drink the required amount and the remainder be left for Kiddush and/or Havdalah the following day.

The Geonim maintain that the person who recited Kiddush himself does not fulfill his obligation if he does not partake of a cheekful [of wine] even though the others dining all partook of a cheekful of wine. As an initial preference, it is fitting to give weight to their words.137

When does the above apply? With regard to Kiddush.138 By contrast, with regard to Havdalah and other [blessings] that require a cup of wine, the Geonim agree that it is sufficient for one of the others dining to partake of a cheekful [of the wine], even as an initial option.

26 If a person recited Kiddush over a cup of wine, but made an interruption by speaking before he drank from the wine, he should recite the blessing Borei pri hagafen again [before drinking].139 He need not, however, recite the Kiddush again.140 If, however, he diverted his attention from drinking this cup141 or left the room142 [where he recited Kiddush] and went to another room,143 he must recite Kiddush again. He does not fulfill his obligation with the Kiddush initially recited, since he interrupted between it and drinking the cup of wine by diverting his attention or by changing his place from one room to another.144

27 Similarly, if the cup of wine over which Kiddush was recited was spilled, another cup [of wine]145 should be brought to him146 and he should recite the blessing Borei pri hagafen again if he did not have the intent to drink additional wine after Kiddush.147 There is no need to recite Kiddush again if he did not divert his attention nor make an interruption by changing his place in the interim.

If a person recited Kiddush in the morning over beer and the cup spilled, (since [there are] people who are disgusted by drinking beer in the morning), there is room for leniency and there is no need to bring another cup over which to recite a blessing.148 [The rationale is that] there are authorities who maintain that one fulfills his obligation even by reciting the blessing HaMotzi over bread,149 as will be explained in sec. 272[:11].150

28 If, however, a person recited Kiddush over a cup of water, thinking that it was a cup of wine, he is required to recite Kiddush again, even if he would not be required to recite the blessing Borei pri hagafen again,151 e.g., he had the intent to drink other wine after Kiddush, as stated in sec. 209.152 [The rationale is that] since our Sages ordained that Kiddush be recited over wine and he recited it over water, [he did not fulfill their ordinance] and he must recite Kiddush again.

Nevertheless, if at the time he recited Kiddush over water, there was a reviis of wine before him in another container on the table or on a bench near him, ready for one to drink from, he need not recite the blessing Borei pri hagafen [again] nor repeat the Kiddush.153 Instead, he should drink immediately from the wine that is prepared before him. It is as if he made Kiddush on that wine. Although one must hold the cup over which Kiddush is recited in his hand,154 nevertheless, after the fact, failing to do so does not negate [his recitation of Kiddush].

29 It is not necessary to pour from the cup over which the person recited Kiddush to the cups of wine that are before the others dining, who fulfill their obligation by listening [to his Kiddush], unless their cups are blemished. In such a situation, he must pour into the cup of each one before he drinks so that they will all drink from cups that are not blemished.155 For this is the optimum manner of fulfilling the mitzvah.

30 The others dining should not taste [their wine] before the one who recites Kiddush tastes [his wine] if they need [the wine] in his cup to be poured into their empty or blemished cups.156 If, however, they have unblemished cups of wine, they may partake of the wine before the one who recited Kiddush drinks, as already explained in detail in sec. 190[:5].