Shulchan Aruch: Chapter 273 - [Requirement] that Kiddush Be Recited in the Place of the Meal

SECTION 273 [The Requirement] that Kiddush Be Recited in the Place of the Meal (1-12)

סימן רעג שֶׁיִּהְיֶה הַקִּדּוּשׁ בִּמְקוֹם סְעֻדָּה וּבוֹ י"ב סְעִיפִים׃

1 Kiddush [is valid] only [if recited] in the place of the meal.1 Thus, if one recites Kiddush in one house and eats in another house, [he does not fulfill his obligation].2 Whether he originally has the intent to eat in the other house or he recites Kiddush with the intent of eating in the same house and then changes his mind and decides to eat in the other house, he does not fulfill his obligation with the first Kiddush and must recite Kiddush again before he eats in the other house.

[This requirement applies] both with regard to the Kiddush recited at night and the Kiddush recited during the day. Our Sages [derive this concept through] their interpretation of the verse:3 “And you shall call Shabbos ‘A delight,’ ” explaining that in the place where one delights, i.e., in the place where he will take pleasure in the Shabbos meal, there [Shabbos]should be “called,” [i.e.,] Kiddush [be recited]. Needless to say, if one recites Kiddush and does not eat a meal after it at all, he [certainly] does not fulfill his obligation for Kiddush.4

א אֵין קִדּוּשׁ אֶלָּא בִּמְקוֹם סְעֻדָּה,א^,1 שֶׁאִם קִדֵּשׁ בְּבַיִת זֶה וְאָכַל בְּבַיִת אַחֵר,2 בֵּין שֶׁהָיָה דַעְתּוֹ מִתְּחִלָּה לֶאֱכוֹל בַּבַּיִת הָאַחֵר,ב^,1 בֵּין שֶׁקִּדֵּשׁ עַל דַּעַת לֶאֱכוֹל בְּבַיִת זֶה וְאַחַר כָּךְ נִמְלַךְ לֶאֱכוֹל בְּבַיִת אַחֵרג – לֹא יָצָא יְדֵי חוֹבָתוֹ בַּקִּדּוּשׁ הָרִאשׁוֹן, וְצָרִיךְ לַחֲזוֹר וּלְקַדֵּשׁ קֹדֶם שֶׁיֹּאכַל בַּבַּיִת הָאַחֵר, בֵּין בַּקִּדּוּשׁ שֶׁל לַיְלָה וּבֵין בַּקִּדּוּשׁ שֶׁל יוֹם,ד שֶׁנֶּאֱמַרה^,3 "וְקָרָאתָ לַשַּׁבָּת עֹנֶג", וְדָרְשׁוּ חֲכָמִים:ו בִּמְקוֹם עֹנֶג סְעֻדַּת שַׁבָּת – שָׁם תְּהֵא קְרִיאַת הַקִּדּוּשׁ.

וְאֵין צָרִיךְ לוֹמַר שֶׁאִם קִדֵּשׁ וְלֹא סָעַד אַחֲרָיו כְּלָל שֶׁלֹּא יָצָא יְדֵי חוֹבַת1 קִדּוּשׁ:ז^,4

2 [The above laws apply, not only when one moves from one house to another,] but even [when he moves] from room to room in the same house.5 Thus, if one recites Kiddush in one room with the intent to eat in that room, and then changes his mind and decides to eat in another room, [or if he recites Kiddush] on the first floor and then decides to eat on the second floor, or vice versa, he must recite Kiddush again.

When does the above apply? When he changes his mind. If, however, when one recites Kiddush, he has the intent to eat in another room in the same house6 – or on the second floor when he recites Kiddush on the first floor, or vice versa – he is not required to recite Kiddush again. (Nevertheless, as an initial preference, it is not desirable to do so, because there are authorities who differ.) By contrast, having in mind [while reciting Kiddush that one will move] from one house to another or from a house to a courtyard7 is not effective and he is required to recite Kiddush again as explained [above].8

Nevertheless, if when eating one can see the place where he recited Kiddush, even [if he can only see it] through a window9 and even if he sees only a portion of his place,10 there are authorities who maintain that this is considered as reciting Kiddush in the place of the meal. For these two places are considered as one place with regard to Kiddush, just like they are considered as one place with regard to joining people in a zimun, as stated in sec. 195[:1]. One may rely on their words in a pressing situation.

ב וַאֲפִלּוּ בְּבַיִת אֶחָד מֵחֶדֶר לְחֶדֶר,5 שֶׁקִּדֵּשׁ בְּחֶדֶר אֶחָד עַל דַּעַת לֶאֱכוֹל בְּחֶדֶר זֶה, וְאַחַר כָּךְ נִמְלַךְ לֶאֱכוֹל בְּחֶדֶר אַחֵר, וְכֵן מִבַּיִת לָעֲלִיָּה, אוֹ מֵעֲלִיָּה לַבַּיִת – צָרִיךְ לַחֲזוֹר וּלְקַדֵּשׁ.ח^,1

בַּמֶּה דְּבָרִים אֲמוּרִים? בְּנִמְלַךְ, אֲבָל אִם כְּשֶׁקִּדֵּשׁ הָיָה דַעְתּוֹ לֶאֱכוֹל בְּחֶדֶר אַחֵר – אֵין צָרִיךְ לַחֲזוֹר וּלְקַדֵּשׁ אִם שְׁנֵי הַחֲדָרִים הֵם בְּבַיִת אֶחָד. וְכֵן מִבַּיִת לָעֲלִיָּה, אוֹ מֵעֲלִיָה לַבַּיִתט^,6 (וּמִכָּל מָקוֹם, לְכַתְּחִלָּה טוֹב שֶׁלֹּא לַעֲשׂוֹת כֵּן, שֶׁיֵּשׁ חוֹלְקִים עַל זֶהי).

אֲבָל מִבַּיִת לְבַיִת,יא אוֹ מִבַּיִת לֶחָצֵריב^,7 – אֵינוֹ מוֹעִיל מַה שֶּׁהָיָה בְּדַעְתּוֹ מִתְּחִלָּה עַל כָּךְ, וְצָרִיךְ לַחֲזוֹר וּלְקַדֵּשׁ, כְּמוֹ שֶׁנִּתְבָּאֵר.8

וּמִכָּל מָקוֹם, אִם בִּשְׁעַת אֲכִילָתוֹ שָׁם יָכוֹל הוּא לִרְאוֹת מִשָּׁם אֶת מְקוֹמוֹ שֶׁקִּדֵּשׁ בּוֹ,יג אֲפִלּוּ דֶּרֶךְ חַלּוֹן,9 וַאֲפִלּוּ מִקְצָת מְקוֹמוֹיד^,10 – יֵשׁ אוֹמְרִים שֶׁזֶּה נִקְרָא קִדּוּשׁ בִּמְקוֹם סְעֻדָּה, שֶׁשְּׁנֵי מְקוֹמוֹת אֵלּוּ כְּמָקוֹם אֶחָד לְעִנְיַן קִדּוּשׁ, כְּמוֹ שֶׁהֵן כְּמָקוֹם אֶחָד לְעִנְיַן צֵרוּף לְזִמּוּן,טו כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן קצ"ה.טז וְיֵשׁ לִסְמוֹךְ עַל דִּבְרֵיהֶם בִּשְׁעַת הַדְּחָק:

3 [Changing one’s place] from one corner to another corner [in] the same [room of] a house [is not significant. If] one recites Kiddush in one corner with the intent of eating there and then changes his mind [and decides] to eat in another corner of the same room in that house, he need not recite Kiddush again.11 [This rule applies] even in a large hall, for the entire room is considered as one place. Nevertheless, as an initial preference, one should not do so,12 because there are authorities who differ with this ruling.

ג מִפִּנָּה לְפִנָּה בְּבַיִת אֶחָד, שֶׁקִּדֵּשׁ בְּזָוִית זוֹ עַל דַּעַת לֶאֱכוֹל כַּאן וְאַחַר כָּךְ נִמְלַךְ לֶאֱכוֹל בְּזָוִית אַחֶרֶת בְּאוֹתוֹ בַיִת וְאוֹתוֹ חֶדֶר, וַאֲפִלּוּ הוּא טְרַקְלִין גָּדוֹל – אֵין צָרִיךְ לַחֲזוֹר וּלְקַדֵּשׁ,יז^,11 שֶׁכָּל הַחֶדֶר נֶחְשָׁב מָקוֹם אֶחָד. וּמִכָּל מָקוֹם, לְכַתְּחִלָּה טוֹב שֶׁלֹּא לַעֲשׂוֹת כֵּן,יח^,12 שֶׁיֵּשׁ חוֹלְקִים עַל זֶה:יט

4 When a sukkah is [erected] in [a corner of] a home,13 the sukkah is not considered as a separate roomeven though its partitions separate between its space and the space of the home.14 [The rationale:] The partitions are not intended to be functional [separations], but rather were erected for the sake of the mitzvah of sukkah.

Accordingly, if one recites Kiddush in the home and then changes his mind and decides to eat in the sukkah or vice versa,15 he need not recite Kiddush again. It is like moving from corner to corner [in the same room]. If, however, the walls of the house separate between the space of the home and the space of the sukkah,16even though the entrance of the house is open to the sukkah, [going from one to another] is considered as [moving] from room to room.17 (If the sukkah is not directly adjacent to the house, but the open space of the courtyard separates between them, [going from one to another] is considered as [moving] from one house to another or from a house to a courtyard.)18

ד וְסֻכָּה שֶׁהִיא בְּתוֹךְ הַבַּיִת13 אַף עַל פִּי שֶׁמְּחִצּוֹת הַסֻּכָּה מַפְסִיקוֹת בֵּין חֲלַל הַסֻּכָּה לַחֲלַל הַבַּיִת14 – אֵינָהּ כְּחֶדֶר בִּפְנֵי עַצְמוֹ, כֵּיוָן שֶׁאֵין מְחִצּוֹת עֲשׂוּיוֹת לְתַשְׁמִישׁ אֶלָּא לְשֵׁם מִצְוַת סֻכָּה,כ וּלְפִיכָךְ אִם קִדֵּשׁ בַּבַּיִתכא וְאַחַר כָּךְ נִמְלַךְ לֶאֱכוֹל בַּסֻּכָּה, אוֹ לְהֵפֶךְ15 – אֵין צָרִיךְ לַחֲזוֹר וּלְקַדֵּשׁ, שֶׁהֲרֵי זֶה כְּמוֹ מִפִּנָּה לְפִנָּה.כב

אֲבָל אִם מְחִצּוֹת הַבַּיִת מַפְסִיקוֹתכג בֵּין חֲלַל הַבַּיִת לַחֲלַל הַסֻּכָּה16 אַף עַל פִּי שֶׁפֶּתַח הַבַּיִת פָּתוּחַ לַסֻּכָּה – הֲרֵי זֶה כְּמֵחֶדֶר לְחֶדֶר.17

(וְאִם אֵין הַסֻּכָּה סְמוּכָה לַבַּיִת אֶלָּא אֲוִיר הֶחָצֵר מַפְסִיק בֵּינֵיהֶם – הֲרֵי זֶה כְּמִבַּיִת לְבַיִת אוֹ מִבַּיִת לֶחָצֵרכד):18

5 One must eat in the place where he recited Kiddush directly after19 reciting Kiddush. If, by contrast, he did not eat until later, he did not fulfill his obligation and must recite Kiddush again before he eats. There is no difference between a long interval and a short interval.

When does the above apply? When initially the person recited Kiddush and he did not intend to eat directly [after its recitation]. If, however, he intended to eat directly afterwards, but an unforeseen event prevented him from eating until later, he fulfilled his obligation. He is not required to recite Kiddush again when he eats in the place where he recited Kiddush, provided he did not leave [the place where he recited Kiddush] from when he recited Kiddush until he ate. If he departed, he must recite Kiddush again.

If when he originally recited Kiddush, he did not intend to eat until later, and even if, additionally, he did not [even] intend to eat in this house, but in another house, and then he changed his mind and ate directly after Kiddush in the place where he recited Kiddush, he need not recite Kiddush again.

ה צָרִיךְ לֶאֱכוֹל בִּמְקוֹם הַקִּדּוּשׁ לְאַלְתַּר19 אַחַר הַקִּדּוּשׁ, אֲבָל אִם לֹא אָכַל עַד לְאַחַר זְמַן – לֹא יָצָא יְדֵי חוֹבָתוֹ,כה וְצָרִיךְ לַחֲזוֹר וּלְקַדֵּשׁ קֹדֶם שֶׁיֹּאכַל. וְאֵין חִלּוּק בֵּין זְמַן קָצָר לִזְמַן אָרֹךְ.כו

בַּמֶּה דְּבָרִים אֲמוּרִים? כְּשֶׁמִתְּחִלָּה כְּשֶׁקִּדֵּשׁ לֹא הָיָה בְּדַעְתּוֹ לֶאֱכוֹל מִיָּד, אֲבָל אִם הָיָה בְּדַעְתּוֹ לֶאֱכוֹל מִיָּד, אֶלָּא שֶׁאֵרְעוֹ אֹנֶס שֶׁלֹּא אָכַל עַד לְאַחַר זְמַן – יָצָא יְדֵי חוֹבָתוֹ, וְאֵינוֹ צָרִיךְ לַחֲזוֹר וּלְקַדֵּשׁ כְּשֶׁאוֹכֵל בִּמְקוֹם הַקִּדּוּשׁ.כז וְהוּא שֶׁלֹּא יָצָא מִמָּקוֹם זֶה מִשֶּׁקִּדֵּשׁ עַד שֶׁיֹּאכַל, אֲבָל אִם יָצָא בֵּינְתַיִם – צָרִיךְ לַחֲזוֹר וּלְקַדֵּשׁ.כח

וְאִם מִתְּחִלָּה כְּשֶׁקִּדֵּשׁ הָיָה בְדַעְתּוֹ שֶׁלֹּא לֶאֱכוֹל עַד לְאַחַר זְמַן, וַאֲפִלּוּ הָיָה בְדַעְתּוֹ גַּם כֵּן שֶׁלֹּא יֹאכַל בְּבַיִת זֶה אֶלָּא בְּבַיִת אַחֵר, וְאַחַר כָּךְ נִמְלַךְ וְאָכַל מִיָּד בִּמְקוֹם הַקִּדּוּשׁ – אֵינוֹ צָרִיךְ לַחֲזוֹר וּלְקַדֵּשׁ:כט

6 A person may recite Kiddush for others,20 even though he does not eat with them. [There is no difficulty that] Kiddush is not being recited in the place of the meal, since for the listeners who are fulfilling their obligation, it is [being recited] in the place of their meal. Nevertheless, since he is not fulfilling his obligation with this Kiddush – and similarly, if he had already recited Kiddush for himself in the place of his meal – and thus he does not require this recitation of Kiddush, as an initial preference, he should not recite Kiddush for others [when he is not fulfilling his own obligation,] unless they do not know how to recite it themselves.21

Should he have not yet recited Kiddush for himself, he must take care not to taste anything from the cup [of wine] over which Kiddush is recited, for he is forbidden to taste anything until he recites Kiddush in the place of his meal. Although [he is not drinking], he may nevertheless recite the blessing Borei pri hagafen in this Kiddush for [the listeners].22 True, [generally,] with regard to blessings recited in appreciation for receiving benefit (birchos hanehenin), a person who is not himself deriving benefit may not recite a blessing on behalf of others, even if they do not know how to recite these blessings. Nevertheless, the blessing Borei pri hagafen of Kiddush – whether of the night or of the day – and the blessing HaMotzi when one recites Kiddush on bread23 do not resemble other birchos hanehenin, since they are obligations, as explained in sec. 167[:23].24

ו יָכוֹל אָדָם לְקַדֵּשׁ לַאֲחֵרִים20 אַף עַל פִּי שֶׁאֵינוֹ אוֹכֵל עִמָּהֶם, וְאֵין בָּזֶה מִשּׁוּם קִדּוּשׁ שֶׁלֹּא בִּמְקוֹם סְעֻדָּה, כֵּיוָן שֶׁלְּהַשּׁוֹמְעִים הַיּוֹצְאִים יְדֵי חוֹבָתָן הוּא מְקוֹם סְעֻדָּה.ל

וּמִכָּל מָקוֹם, כֵּיוָן שֶׁהוּא אֵינוֹ יוֹצֵא יְדֵי חוֹבָתוֹ בְּקִדּוּשׁ זֶה, וְכֵן אִם כְּבָר קִדֵּשׁ לְעַצְמוֹ בִּמְקוֹם סְעֻדָּתוֹ, כֵּיוָן שֶׁהוּא אֵינוֹ צָרִיךְ לְקִדּוּשׁ זֶה – אֵין לוֹ לְקַדֵּשׁ לַאֲחֵרִים לְכַתְּחִלָּה,לא אֶלָּא אִם כֵּן הֵם אֵינָם יוֹדְעִים לְקַדֵּשׁ בְּעַצְמָם.לב^,21

וּכְשֶׁעֲדַיִן לֹא קִדֵּשׁ לְעַצְמוֹ – צָרִיךְ לִזָּהֵר שֶׁלֹּא יִטְעוֹם כְּלוּם מִכּוֹס שֶׁל קִדּוּשׁ זֶה, שֶׁאָסוּר לוֹ לִטְעוֹם עַד שֶׁיְּקַדֵּשׁ בִּמְקוֹם סְעֻדָּתוֹ.לג וְאַף עַל פִּי כֵן יָכוֹל לְבָרֵךְ לָהֶם "בּוֹרֵא פְּרִי הַגָּפֶן" שֶׁבְּקִדּוּשׁ זֶה.לד^,22

אַף עַל פִּי שֶׁבִּרְכַּת הַנֶהֱנִּין אֵין מִי שֶׁאֵינוֹ נֶהֱנֶה יָכוֹל לְהוֹצִיא אֲחֵרִים אַף עַל פִּי שֶׁאֵינָן יוֹדְעִים לְבָרֵךְ, מִכָּל מָקוֹם בִּרְכַּת "בּוֹרֵא פְּרִי הַגָּפֶן" שֶׁל קִדּוּשׁ, בֵּין שֶׁל לַיְלָה בֵּין שֶׁל יוֹם,לה וְכֵן בִּרְכַּת "הַמּוֹצִיא" כְּשֶׁמְּקַדֵּשׁ עַל הַפַּתלו^,23 – אֵינָן דּוֹמוֹת לִשְׁאָר בִּרְכַּת הַנֶּהֱנִין, הוֹאִיל וְהֵן חוֹבָה, וּכְמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן קס"ז:לז^,24

7 The Geonim ruled that our Sages’ statement – that Kiddush may be recited only in the place of one’s meal – does not mean that one must complete his entire meal in that place. Instead, even if he ate only an olive-sized portion [of bread],25 even an olive-sized portion of products26 made from the five species of grain27 over which the blessing Borei minei mezonos is recited, or drank a reviis28 of wine besides the cup [of wine] over which Kiddush is recited,29 he fulfills the obligation to recite Kiddush in the place of a meal. Afterwards, whether immediately thereafter or at a later time, he may partake of his meal in another place.30

He does not have to recite a blessing over a cup of wine before that meal. This applies both at night and during the day. Since he already fulfilled his obligation to recite Kiddush in the place of a meal, this meal is similar to the third Shabbos meal, at which one is not required to recite a blessing over a cup of wine beforehand.31

ז הוֹרוּ הַגְּאוֹנִים שֶׁזֶּה שֶׁאָמְרוּ חֲכָמִים: אֵין קִדּוּשׁ אֶלָּא בִּמְקוֹם סְעֻדָּה – אֵין צָרִיךְ שֶׁיִּגְמוֹר שָׁם כָּל סְעֻדָּתוֹ,לח אֶלָּא אֲפִלּוּ אִם אָכַל כְּזַיִת,לט^,25 אוֹ אֲפִלּוּ כְּזַיִת26 מֵחֲמֵשֶׁת הַמִּינִיםמ^,27 שֶׁמְּבָרְכִים עֲלֵיהֶם "בּוֹרֵא מִינֵי מְזוֹנוֹת", אוֹ שֶׁשָּׁתָה רְבִיעִית28 יַיִןמא מִלְּבַד כּוֹס הַקִּדּוּשׁמב^,29 – יוֹצֵא בָזֶה יְדֵי קִדּוּשׁ בִּמְקוֹם סְעֻדָּה.

וְיָכוֹל לֶאֱכוֹל אַחַר כָּךְ הַסְּעֻדָּה בְּמָקוֹם אַחֵר, בֵּין מִיָּד בֵּין לְאַחַר זְמַן.מג^,30 וְאֵינוֹ צָרִיךְ לְבָרֵךְ עַל הַכּוֹס קֹדֶם אוֹתָהּ סְעֻדָּה,מד בֵּין בַּלַּיְלָה בֵּין בַּיּוֹם, שֶׁכֵּיוָן שֶׁכְּבָר יָצָא יְדֵי קִדּוּשׁ בִּמְקוֹם סְעֻדָּה – הֲרֵי סְעֻדָּה זוֹ הָאַחֶרֶת דּוֹמָה לִסְעֻדָּה שְׁלִישִׁית שֶׁל שַׁבָּתמה שֶׁאֵין צָרִיךְ לְבָרֵךְ עַל הַכּוֹס לְפָנֶיהָ:מו^,31

8 If, however, one ate fruit – even a large amount – or drank other beverages, even if they are “the wine of the region,”32 he does not fulfill the obligation of Kiddush in the place of the meal. The rationale is that wine satiates the heart33 and the five species of grain are called mazon, “sustaining food.”34 Therefore, it is appropriate to refer to [partaking of] them as a “meal.” This is not true of other beverages and fruits.

ח אֲבָל אִם אָכַל פֵּרוֹת,מז אֲפִלּוּ הַרְבֵּה, וְכֵן אִם שָׁתָה שְׁאָר מַשְׁקִים, אַף עַל פִּי שֶׁהֵם "חֲמַר מְדִינָה"32 – אֵינוֹ יוֹצֵא יְדֵי קִדּוּשׁ בִּמְקוֹם סְעֻדָּה,מח לְפִי שֶׁהַיַּיִן סוֹעֵד הַלֵּב,מט^,33 וַחֲמֵשֶׁת הַמִּינִים נִקְרָאִים מָזוֹן,נ^,34 לְכָךְ הֵם רְאוּיִים לְהִקָּרֵא עֲלֵיהֶם שֵׁם סְעֻדָּה,נא מַה שֶּׁאֵין כֵּן בִּשְׁאָר מַשְׁקִים וּפֵרוֹת:

9 There are authorities who maintain that even if one drank a reviis of wine from the cup over which Kiddush was recited, he fulfills his obligation to recite Kiddush in the place of one’s meal.35 Our Sages required that a meal be eaten in the place where Kiddush was recited only when one did not drink a full reviis [of wine]. One may rely on their words when necessary, e.g., when reciting Kiddush in the synagogue36 or at a bris37when a child is not present to give him to drink from the cup of wine over which the blessing was recited. An adult may drink a full reviis with the intent to fulfill his obligation, as stated in sec. 269[:3]. (Nevertheless, if possible, it is preferable that one drink a full reviis in addition to the major portion of a reviis38 [that he must drink] to fulfill the obligation of Kiddush,and thus fulfill his obligation according to all authorities.)

ט יֵשׁ אוֹמְרִיםנב שֶׁאֲפִלּוּ שָׁתָה רְבִיעִית יַיִן מִכּוֹס הַקִּדּוּשׁ – יוֹצֵא בָזֶה יְדֵי קִדּוּשׁ בִּמְקוֹם סְעֻדָּה,35 וְלֹא הִצְרִיכוּ סְעֻדָּה בִּמְקוֹם קִדּוּשׁ אֶלָּא כְּשֶׁלֹּא שָׁתָה רְבִיעִית שְׁלֵמָה אֶלָּא רֹב רְבִיעִית. וְיֵשׁ לִסְמוֹךְ עַל דִּבְרֵיהֶם לְעֵת הַצֹּרֶךְ, כְּגוֹן בְּקִדּוּשׁ שֶׁבְּבֵית הַכְּנֶסֶת,36 אוֹ מִילָה,37 וְאֵין שָׁם קָטָן לְהַשְׁקוֹתוֹ מִכּוֹס שֶׁל בְּרָכָה – יִשְׁתֶּה גָדוֹל רְבִיעִית שְׁלֵמָה וְיִתְכַּוֵּן לָצֵאת יְדֵי חוֹבָתוֹ, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן רס"ט.נג

(וּמִכָּל מָקוֹם, אִם אֶפְשָׁר טוֹב שֶׁיִּשְׁתֶּה עוֹד רְבִיעִית שְׁלֵמָהנד מִלְּבַד רֹב רְבִיעִית38 שֶׁיּוֹצֵא בוֹ יְדֵי חוֹבַת קִדּוּשׁ, כְּדֵי לָצֵאת לְדִבְרֵי הַכֹּל):

10 If a person recites Kiddush in his home and a neighbor hears his recitation of Kiddush while he is in his own home, with his table set before him so that he can eat immediately in that place, [the neighbor] fulfills his obligation [for Kiddush] because he is listening to it in the place of his meal. Even though the person reciting Kiddush is in another place, it is of no consequence, provided the person reciting Kiddush has in mind to fulfill [his neighbor’s] obligation [with his recitation] and the neighbor has in mind to fulfill [his obligation] by listening.39

Indeed, even as an initial preference, a person may recite Kiddush in his home so that his neighbors will listen and fulfill their obligation. [Moreover,] he may recite Kiddush for his neighbors who do not know how to recite Kiddush, even if he does not [intend to] eat immediately and he himself does not fulfill [his own obligation] with this Kiddush.40

י אִם קִדֵּשׁ בְּתוֹךְ בֵּיתוֹ וְשָׁמַע שְׁכֵנוֹ הַקִּדּוּשׁ מִמֶּנּוּ כְּשֶׁהוּא בְּתוֹךְ בַּיִת שֶׁלּוֹ וְשֻׁלְחָנוֹ עָרוּךְ לְפָנָיו לֶאֱכוֹל מִיָּד בְּאוֹתוֹ מָקוֹם – יוֹצֵא בוֹ יְדֵי חוֹבָתוֹ,נה שֶׁהֲרֵי הוּא שׁוֹמֵעַ בִּמְקוֹם סְעֻדָּתוֹ. וְאַף עַל פִּי שֶׁהַמְקַדֵּשׁ הוּא בְּמָקוֹם אַחֵר – אֵין בְּכָךְ כְּלוּם. וְהוּא שֶׁיִּתְכַּוֵּן הַמְקַדֵּשׁ לְהוֹצִיאוֹ יְדֵי חוֹבָתוֹ,נו וְיִתְכַּוֵּן הוּא לָצֵאת בִּשְׁמִיעָה זוֹ.39

וַאֲפִלּוּ לְכַתְּחִלָּה יָכוֹל אָדָם לְקַדֵּשׁ בְּבֵיתוֹ כְּדֵי שֶׁיִּשְׁמְעוּ שְׁכֵנָיו וְיֵצְאוּ יְדֵי חוֹבָתָן, וַאֲפִלּוּ אִם הוּא אֵינוֹ אוֹכֵל עֲדַיִן וְאֵינוֹ יוֹצֵא בְּקִדּוּשׁ זֶה,נז אֶלָּא שֶׁמְּקַדֵּשׁ בִּשְׁבִיל שְׁכֵנָיו שֶׁאֵינָן יוֹדְעִים לְקַדֵּשׁ:נח^,40

11 If a person’s home is next to the synagogue and, while in his home, he hears the recitation of Kiddush by the sheliach tzibbur in the synagogue, even when [the listener] intends to fulfill his obligation [with his recitation], he does not do so. [The rationale is] that in the present era, when wayfarers do not spend the Shabbos in the synagogue, the sheliach tzibbur does not have the intent to fulfill anyone’s obligation while reciting this Kiddush. Instead, he does so merely [to maintain] the [existing] custom.41

יא מִי שֶׁבֵּיתוֹ סָמוּךְ לְבֵית הַכְּנֶסֶת וְשָׁמַע הַקִּדּוּשׁ בְּתוֹךְ בֵּיתוֹ מֵהַשְּׁלִיחַ צִבּוּר שֶׁמְּקַדֵּשׁ בְּבֵית הַכְּנֶסֶת, אַף עַל פִּי שֶׁמִּתְכַּוֵּן לָצֵאת בּוֹ – לֹא יָצָא,נט לְפִי שֶׁבִּזְמַן הַזֶּה שֶׁאֵין לָנוּ אוֹרְחִים הַשּׁוֹבְתִים אֵצֶל בֵּית הַכְּנֶסֶת – אֵין הַשְּׁלִיחַ צִבּוּר מִתְכַּוֵּן כְּלָל לְהוֹצִיא שׁוּם אָדָם בְּקִדּוּשׁ זֶה, וְאֵינוֹ מְקַדֵּשׁ אֶלָּא מֵחֲמַת הַמִּנְהָג:ס^,41

12 As an initial preference, one should partake of the Friday night meal in the place where the [Shabbos]lights are burning.42 Even if he partakes of the meal while it is still day, he should not partake of it in the courtyard even if he derives greater satisfaction there because of the [pleasant] air or because [in his home he is bothered by] flies. If he endures much discomfort at home because of the heat or because of the flies, he may recite Kiddush and eat his meal in the courtyard even though he does not see the [Shabbos]lights.43 [The rationale is that] the [Shabbos]lights were commanded to be kindled for the sake of pleasure, not for him to suffer discomfort. He must, however, take care to use long candles that will burn until after nightfall, as explained in sec. 263[:13]. Consult that source.

יב לְכַתְּחִלָּה צָרִיךְ לֶאֱכוֹל סְעֻדַּת הַלַּיְלָה בְּמָקוֹם שֶׁהַנֵּרוֹת דּוֹלְקוֹת.סא^,42 וְאַף אִם אוֹכְלָהּ מִבְּעוֹד יוֹם – אֵין לוֹ לֶאֱכוֹל בֶּחָצֵר, אַף אִם נֶהֱנֶה שָׁם יוֹתֵר מִפְּנֵי הָאֲוִיר, אוֹ מִפְּנֵי הַזְּבוּבִים.סב

אֲבָל אִם הוּא מִצְטַעֵר הַרְבֵּהסג בַּבַּיִת מִפְּנֵי הַשָּׁרָב אוֹ מִפְּנֵי הַזְּבוּבִים – יָכוֹל לְקַדֵּשׁ וְלֶאֱכוֹל בֶּחָצֵר אַף עַל פִּי שֶׁאֵינוֹ רוֹאֶה הַנֵּרוֹת,סד^,43 שֶׁהַנֵּרוֹת לְעֹנֶג נִצְטַוּוּ וְלֹא לְצַעַר.סה רַק שֶׁיִּזָּהֵר שֶׁיִּהְיוּ הַנֵּרוֹת אֲרֻכִּים שֶׁיִּדְלְקוּ עַד הַלַּיְלָה, כְּמוֹ שֶׁנִּתְבָּאֵר בְּסִמָּן רס"ג,סו עַיֵּן שָׁם:

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Shulchan Aruch: Chapter 272 - Wine Over Which Kiddush Is Recited

Shulchan Aruch: Chapter 274 - Laws Pertaining to Breaking Bread on Shabbos

Footnotes

Pesachim 101a.

This requirement applies not only with regard to the person making Kiddush, but also with regard to those who fulfill the mitzvah of Kiddush by listening to another recite it. Therefore, if Kiddush is recited in the synagogue for the public, they should also be served at least cake or the like, so that Kiddush will have been recited in the place of a meal.

Yeshayahu 58:13.

A person who cannot eat, e.g., one who is ill, is not obligated in the recitation of Kiddush over wine. He should intend to fulfill his obligation to sanctify the Shabbos by reciting the Evening Service (Minchas Yitzchak, Vol. 8, responsum 30, sec. 5). Support for this ruling can be taken from Birkei Yosef, sec. 272, which states that for this reason, Kiddush is not recited on Yom Kippur (even when Yom Kippur falls on Shabbos). If, however, disabled people do not recite the Evening Service or do not have this intention in mind when reciting that service, Tzitz Eliezer, Vol. 12, responsum 24, rules that someone else should recite Kiddush for them over a cup of wine. Even if this person will not be eating after reciting Kiddush, he may recite the blessing on behalf of the disabled. In this case, one of the listeners should drink a sip of the wine, so that the blessing over it will not have been in vain.

One may, however, recite Kiddush in one room, wash in another room, and then return and eat his meal in the room in which he recites Kiddush.

In this context, two apartments in the same building are considered as separate dwellings. By contrast, many rooms in the common domain, e.g., separate rooms in a hospital, are considered as different rooms in one home.

I.e., a courtyard shared with others, or one that is not enclosed. See footnote 18 below.

See similar concepts in sec. 178:1 with regard to eating a meal in different places.

Based on sec. 178:1 and sec. 195:1, it can be concluded that this leniency does not apply when a public domain separates between the two places (Badei HaShulchan 57:2).

10.

Badei HaShulchan 81:6 states that one must be able to see the area within four cubits of the place where he recited Kiddush. Seeing another portion of the room is not sufficient.

11.

Based on sec. 178:9, one is considered to be eating in the same place even though he cannot see the place in that room where he recited Kiddush.

12.

Tehilah LeDavid 273:1 states that this stringency applies only when one changed his mind and moved to another place in the room. If, however, when one recited Kiddush, he had in mind to eat in another place in the room, there is no difficulty in eating in that place.

13.

I.e., one removed the roof from part of a room and erected a sukkah there.

14.

See a parallel ruling in sec. 55:21.

15.

I.e., because of rain or cold, one initially thought to eat in one place and then changed his mind and decided to eat in the other.

16.

I.e., the sukkah was constructed outside the house, but shared a common wall with the house.

17.

And the laws mentioned in subsection 2 apply.

18.

And the laws mentioned in subsections 1 and 2 apply.

In sec. 178:9, the Alter Rebbe rules that if an orchard is enclosed by a fence, moving from place to place is considered as moving from room to room. Thus, if a sukkah is constructed in a private courtyard surrounded by a wall which also surrounds the house, going from the house to the sukkah is considered as going from room to room.

19.

In another context, in his Kuntreis Acharon (note 2) to sec. 263, the Alter Rebbe defines the term לאלתר, translated here as “directly after,” as referring to an interval “significantly less than fifteen minutes” (approximately ten minutes according to the Badei HaShulchan 74:17). In our context, there are authorities (Badei HaShulchan 81:10) who allow up to an interval equivalent to bechedei achilas p’ras (4-9 minutes) and others {Eshel Avraham (Butshash)}, who permit up to a 72 minute interval.

Badei HaShulchan and Mishnah Berurah 273:14 emphasize that this restriction does not apply when the interruption is made for the purpose of the meal. As support, Badei HaShulchan notes that at the Pesach Seder an extended interruption is made between Kiddush and the meal.

20.

This applies even if the others are all children, for he is obligated to train them in the observance of mitzvos.

21.

If they do not know how to recite Kiddush, even if they do know how to recite the blessing Borei pri hagafen, the other person may recite the blessing Borei pri hagafen as well. Moreover, in a pressing situation, a person who does not eat with them may recite Kiddush on their behalf even if they know how to recite the blessing of Kiddush (sec. 272, Kuntreis Acharon, note 2).

22.

He should recite the blessing Borei pri hagafen only when one or more of the listeners will partake of the wine. Otherwise, he should recite Kiddush over bread.

23.

He may not, however, recite the blessing HaMotzi on their behalf if he recited Kiddush on wine. See the explanation in sec. 167:23 (quoted in part in the following note).

24.

In that source, the Alter Rebbe explains:

A person who is not eating may not recite the blessing HaMotzi in order to fulfill the obligation of others who are eating. [This ruling applies] even if those individuals do not know how to recite the blessing themselves. [The rationale is] that [since he is not eating], he is not obligated in this blessing, and one who is not obligated in a matter cannot fulfill the obligation on behalf of others.

[In this,] the blessings recited in appreciation for receiving benefit (birchos hanehenin) do not resemble the blessings recited over the mitzvos (birchos hamitzvos). [In the latter instance,] one who is no [longer] obligated in the mitzvah because he already fulfilled his obligation can recite a blessing for another person who has not yet fulfilled his obligation and who does not know how to recite the blessing, e.g., one may recite Kiddush [on Shabbos and festivals] for women and unlearned people. [The rationale is that] all Israel are responsible for each other with regard to mitzvos that are obligatory. [Hence, even a person who fulfilled his personal obligation] is still considered as obligated in the matter, since his fellow Jew has yet to fulfill his obligation. With regard to birchos hanehenin, by contrast, even though they are obligatory for one who derives benefit, he nonetheless has the option of not deriving benefit and not [being obligated to] recite the blessing. Therefore, another person who does not personally derive benefit is not considered as obligated in the recitation of the blessing that the first person must recite on the food from which he seeks to derive benefit….

[Different laws apply concerning [the blessings recited over] all eating and drinking that are obligatory, independent of the benefit the person derives – for example, the blessing over matzah on the first night of Pesach and over the wine for Kiddush, whether at night or during the day [on Shabbos and festivals. In these instances,] if a person does not know how to recite the blessing, another person who has already fulfilled his own obligation may [recite the blessing, enabling the unlearned person to] fulfill his obligation. [This includes] also any one of birchos hanehenin [associated with the mitzvah], i.e., HaMotzi [for the matzah] and Borei pri hagafen [for the wine]…. If [the unlearned person desires to] make Kiddush over bread [rather than wine, and does not know the blessing of HaMotzi, the learned person] may [recite] the blessing HaMotzi in the Kiddush,fulfilling [the unlearned person’s] obligation. [In this instance, the blessing HaMotzi] is [recited as part of] the obligation of Kiddush, not [to enable the unlearned person to derive] benefit.

See also sec. 297:7.

25.

According to Shiurei Torah 3:9, an olive-sized portion has a volume of 28.8 cc (slightly over 1 fl. oz.) in contemporary measure. It must be emphasized, however, that this measure is a measure of volume, not a measure of weight. Moreover, in sec. 486:2 (based on Uktzin 2:8), the Alter Rebbe writes that this measure should be calculated without crushing the small air pockets within the food. When measuring foods or liquids that have a similar consistency as water (specific density of 1), the food’s weight can be used to measure its volume. Thus, 28.8 gm weight will take up a volume of 28.8 cc, the size of one olive-sized portion. The specific density of bread, cake, and crackers ranges from 0.5 to 0.75 (and even less when there are air pockets). For example, an olive-sized portion of matzah or crackers will weigh 14.4 gm.

Badei HaShulchan 81:2 states that this amount of bread should be eaten within bechedei achilas p’ras, the time it takes to eat half a loaf of bread made of grain. {In sec. 612:4, the Alter Rebbe explains that this measure of time is the subject of a difference of opinion among the Rabbis. More recent authorities mention varying opinions as to this measure, ranging from as brief as three minutes until as long as nine minutes (see Sefer HaMinhagim, p. 45). Based on Shiurei Torah 3:15, the accepted Lubavitch practice is to consider bechedei achilas p’ras as four minutes with regard to the obligation to eat the required amount of matzah on Pesach, but a full nine minutes with regard to liability for eating a koseves (“a date-sized portion”)on Yom Kippur.}

26.

E.g., cake or noodle kugel.

27.

Wheat, barley, rye, oats, and spelt (see Challah 1:1).

28.

A reviis is a liquid measure equivalent to 86 cc (2.9 fl. oz.).

29.

See subsection 9 below. The second reviis is required because the wine is taking the place of bread. Hence, just as one must eat an olive-sized portion of bread in addition to the wine he drinks for Kiddush, he must drink a second reviis of wine (Machtzis HaShekel to Magen Avraham 273:12).

30.

Sec. 249:10 states that it is a mitzvah not to eat anything else before one partakes of his Shabbos meal, so that he will partake of the meal with appetite. Nevertheless, it is widespread chassidic custom to recite Kiddush and hold brotherly farbrengens after the prayers and partake of one’s meal afterwards.

31.

See sec. 291:6.

32.

See sec. 272:10 for a definition of that term.

33.

Berachos 35b. See also Seder Birkas HaNehenin 11:17. Significantly, in that source the Alter Rebbe states that dates also satiate the heart. Nevertheless, here he does not mention an option of partaking of dates.

34.

Berachos, op. cit.; Eruvin 30a.

35.

From this ruling, Minchas Shabbos, sec. 77:36, derives the following law: A person who recited Kiddush and drank one reviis of wine, but did not eat anything else, should not recite Kiddush again when he partakes of his meal, for it is possible that he fulfilled his obligation with the Kiddush he previously recited. If possible, he should listen to the recitation of Kiddush by another person in order to fulfill his obligation. He must then partake of a meal in that place.

36.

I.e., according to the custom that Kiddush is recited in the synagogue, as explained in sec. 269.

37.

I.e., during a bris, a blessing is recited over wine. If the bris is being held on Shabbos and there is no child present to drink the wine, the person reciting the blessing must consider the wine as his Kiddush. Thus, if the meal celebrating the bris is being served elsewhere (or there will be a delay between drinking that wine and partaking of the meal), the person reciting the blessing will face a quandary. He can resolve it by drinking a reviis and relying on the lenient view stated here.

The Alter Rebbe’s words here shed light on another issue: that although “mitzvos are not performed in bundles” (Pesachim 102b; sec. 271:12), reciting the blessing over the circumcision and Kiddush over the same cup of wine is not considered “performing mitzvos in bundles” (Leket Tziyunim VeHaaros).

38.

I.e., the cheekful required by 271:24.

39.

If either of the individuals do not have this intent, the listener does not fulfill his obligation (sec. 213:4; see also the notes to the following subsection). Nevertheless, as stated in sec. 55:22, the listener does not have to be in the same place as the person reciting the blessing or prayer in order to fulfill his obligation by listening to that person’s recitation. See also sec. 213:1, which makes similar statements to those of the main text above.

Those listening to Kiddush do not have to taste the wine over which Kiddush is recited to fulfill their obligation. Even if they wish to partake of their own wine, they may fulfill their obligation for the blessing Borei pri hagafen with the blessing of the person who recited Kiddush.

40.

See subsection 6.

41.

See sec. 269:2, where these concepts are explained. Needless to say, if a person speaks to the sheliach tzibbur beforehand and arranges that he have in mind to enable him to fulfill his obligation, he may fulfill his obligation in this manner (Magen Avraham 273:14).

Leket Tziyunim VeHaaros notes that in sec. 213:4, the Alter Rebbe mentions an opinion that maintains that with regard to Rabbinic ordinances, a person may fulfill his obligation by listening to a blessing recited by another person even if neither of them intended that the listener’s obligation be fulfilled through that recitation. Nevertheless, a) the Alter Rebbe does not accept that opinion as halachah. He merely states: “One should take care that he does not enter a situation where there is doubt whether or not a blessing he recites will be in vain”; b) it is possible to say that Kiddush is different because it is rooted in a Scriptural commandment.

42.

See Pesachim 101a; sec. 263:1.

43.

Kaf HaChayim 273:47 mentions that there are esoteric reasons for the Shabbos meal to be eaten where the Shabbos candles are burning. Therefore, he suggests kindling a Shabbos light outside in a manner that it will not be extinguished by the wind.

Sources

א.

שמואל פסחים קא, א. טור ושו”ע ס"א.

ב.

תוס' שם ק, ב ד"ה ידי קידוש. רא"ש שם פ"י ס"ה. טור ושו"ע ס"א.

ג.

עובדא דרב הונא שם קא, א. ר"ן שם ד"ה ושמעינן. ב"י סוף הסי'. שו"ע ס"ב.

ד.

רמב"ם פכ"ט ה"י. טור ושו”ע סי' רפט ס"א. וכ"ה לקמן שם ס"ב.

ה.

ישעי' נח, יג.

ו.

ט"ז ס"ק א. וכדלעיל סי' רעא ס"ט וש"נ. וראה מ”מ וציונים.

ז.

עובדא דאביי שם. רש"י שם ד"ה אין קידוש. ר"ן שם ד"ה ושמעינן. ב"י סוף הסי'. שו"ע ס"ג.

ח.

רב ענן בר תחליפא פסחים שם.

ט.

תוס' שם ק, ב ד"ה ידי קידוש. רא"ש שם בדעת הירושלמי. טור ושו”ע ס"א.

י.

ר"ן שם סוד"ה סבור.

יא.

תוס' שם. רא"ש שם. טור ושו"ע שם.

יב.

משמעות הטור בשם רב שר שלום ושו"ע שם בשם יש אומרים. וכ"ה בסי' קעח ס"א (לענין הפסק באכילה).

יג.

טור בשם רב שר שלום. מגיד משנה פכ"ט ה"ח בשם גאונים. שו"ע ס"א. וכ"ה לעיל שם (לענין הפסק באכילה) וש"נ.

יד.

מ"א סק"ג. וכ"ה לעיל שם.

טו.

משמעות הר"ן שם.

טז.

סעיף א. וראה העו"ב (ירות"ו) ח"ז ע' רפז.

יז.

רמב"ם פכ"ט ה"ח. וראה מגיד משנה שם. תוס' שם קא, א ד"ה אבל. רא"ש שם. טור ושו”ע ס"א. וראה לעיל סי' קעח ס"ט דהיינו אפילו יש מקום גבוה באמצע שאינו יכול לראות משם מקומו הראשון.

יח.

מ"א סק"א.

יט.

גירסת הרי"ף שם. וראה ר"ן שם ד"ה סבור. שלטי הגבורים שם (כ, א) אות א. ב"י ד"ה ובחדר א'.

כ.

מרדכי פסחים שם בדעת הירושלמי. מ"א סק"ב. וראה לעיל סי' נה סכ"א.

ראה העו"ב שם ע' רצ.

רמ"א ס"א.

מ"א שם.

ראה מ”מ וציונים. העו"ב שם.

כה.

אגור סי' שפז בשם מהרי"ל (שו"ת החדשות סי' לב). רמ"א ס"ג.

כו.

מהרי"ל שם (שלומד זאת מעובדא דאביי פסחים שם, אף שיאכל שם למחר. ומזה לומד גם לזמן קצר, שאוכל שם לאחר זמן באותו לילה). וראה בדי השלחן סי' פא ס"ק י.

כז.

מהרי"ל ואגור ורמ"א שם. מ"א סק"ה ממשמעות עובדא דרב הונא פסחים קא, א.

כח.

מ"א שם. וראה מ”מ וציונים לסי' רעא סכ"ו. קיצור הלכות הערה 12.

כט.

ב"י סוף הסי'. רמ"א ס"ג. מ"א ס"ק ו. ט"ז סק"ב מעובדא דאביי קא, א.

ל.

רא"ש ריש ערבי פסחים סי' ה (מהא דמקדשין בבית הכנסת להוציא אורחים השובתים בחדרים הסמוכים, וכדלעיל סי' רסט ס"א וס"ג). טור ושו”ע ס"ד.

לא.

ראה סי' ערב קו"א סוף ס"ק ב, דהיינו כיון שיש כמה פוסקים המתירים. אבל ראה לעיל סי' ח סי"א וש"נ.

לב.

טור בשם בה"ג הל' קידוש (יג, ד). כל בו סי' לא בשם הרי"ץ גיאת (שערי שמחה הל' ר"ה ע' לב). שו"ע שם. וכ"ה לעיל סי' ח סי"א. וראה קו"א סי' רעב סק"ב, דהיינו אף שיודעים לברך בורא פרי הגפן. וראה גם סידור (ברכת אירוסין ונשואין) שמברך גם ברכת היין וישתה החתן והכלה (אף שהם יודעים). וראה העו"ב (ירות"ו) ח"ז ע' רצב. ולענין הבדלה ראה לקמן סי' רצו סי"ז.

לג.

רא"ש שם. טור ושו”ע שם. וכדלעיל סי' רסט ס"ג.

לד.

רב אשי ר"ה כט, ב. טור ושו”ע שם.

לה.

רבינו ירוחם נתיב יב ח"א (סו, א). רמ"א ס"ד. שו"ע סי' קסז ס"כ.

לו.

לבוש ס"ד בהג"ה. ט"ז סק"ג. מ"א ס"ק יג.

לז.

סעיף כג וש"נ.

לח.

טור בשמם. שו"ע ס"ה.

לט.

דרישה סק"ג. מ"א סק"י.

מ.

מ"א ס"ק יא. וראה גם לקמן סי' עדר ס"ח. וראה לעיל סי' קפח ס"י ובשוה"ג שם אם יוצא בזה גם הסעודה.

מא.

טור ושו”ע שם. מ"א סק"ח.

מב.

לבוש ס"ה. ב"ח ס"ג. ט"ז סק"ד. וראה בדי השלחן סי' פא ס"ק ב. קיצור הלכות הערה 13.

מג.

ראה לעיל סי' רמט ס"י וקו"א שם ס"ק ג.

מ"א סק"ט.

מ"א שם.

כדלקמן סי' רצא ס"ו.

טור ושו”ע סוס"ה.

מ"א ס"ק יא.

ברכות לה, ב. שו"ע ולבוש סי' רח סי"ז. סדר ברה"נ פ"א הי"ז (אף לגבי תמרים). וראה מ”מ וציונים.

נ.

ראה ברכות שם. עירובין ל, א. באר הגולה סי' רח סי"ז. סדר ברה"נ שם. מ”מ וציונים.

נא.

ראה מ”מ וציונים.

נב.

משמעות ב"י ד"ה כתוב בהגהות, ורמ"א ס"ה. ראה ב"ח ד"ה כתבו הגאונים. ט"ז ס"ק ד ומ"א ס"ק ח. אבן העוזר.

נג.

סעיף ג.

נד.

ראה בדי השלחן סי' פא סק"ג.

נה.

סמ"ק סי' רפ (ע' רעט). הגה"מ פכ"ט (דפוס קושטא) ה"ח. רבינו ירוחם נתיב יב ח"א (סו, א). טור ושו”ע ס"ו. כדלעיל סי' נה סכ"ב שלענין להוציא ידי חובתו לא אמרו שצריך להיות במקום אחד. וראה לעיל סי' ריג ס"א, שגם ברכת הגפן דינה כברכת המצות שיכול להוציא בלי קביעות סעודה (כדלעיל ס"ו). וראה העו"ב (ירות"ו) ח"ז ע' רצז.

נו.

טור ושו”ע שם מר"ה כח, ב. וכדלקמן סי' תקפט ס"ז. וראה מ”מ וציונים. אהלי שם ח"ג ע' קכא.

נז.

מ"א ס"ק יג. מתוס' פסחים קא, א ד"ה דאכלו ושתו. וכפי שנתבאר לעיל סי' רסט ס"ג.

נח.

כדלעיל ס"ו.

נט.

ב"י ד"ה ואם קידש. מ"א ס"ק יד.

ס.

ראה לעיל סי' רסט ס"ב.

סא.

רא"ש פ' ערבי פסחים ס"ה בשם י"א. מרדכי שם (לה, א) מהא דאביי פסחים קא, א. שו"ע ס"ז בשם. מהרש"ל בהגהותיו לטור (שכשאינו מצטער צריך). מ"א ס"ק טו. וכדלעיל סי' רסג ס"א.

סב.

שבלי הלקט סי' נט בשם ראבי"ה. הגהות הר"פ לתשב"ץ סי' ג. כל בו סי' לא (כה, ג).

סג.

מהרש"ל ומ"א שם.

סד.

תשב"ץ סי' ג, בשם אביו רבי ברוך בשם רבינו שמחה משפיר"א. טור בשם הגאונים. שו"ע שם.

סה.

הגהות מיימוניות פ"ה אות כ. שו"ע ס"ז.

סו.

סעיף יג וש"נ.

By Rabbi Schneur Zalman of Liadi

Rabbi Shneur Zalman of Liadi (18 Elul 1745-24 Tevet 1812), known as "the Alter Rebbe," was one of the main disciples of the Maggid of Mezritch, and the founder of the Chabad Chassidism. He is the author of Shulchan Aruch HaRav and Tanya as well as many other major works in both Jewish law and the mystical teachings.

Translated by Eliyahu Touger and Sholom B Wineberg.

The text on this page contains sacred literature. Please do not deface or discard.

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