Kiddush Cup: Whole and Clean

Hi,

Cups of wine which are associated with Mitzvot, like Kiddush and Havdalah, are treated with special honor. Two associated practices are:

1. Rinsing the cup, inside and outside, before using it, to ensure cleanliness;
2. Using a cup which is neither chipped nor cracked.

These are appropriate practices, but the lack thereof does not invalidate the Mitzvah. Therefore, one who realizes he forgot to rinse out the cup before filling it should not pour out the Kiddush wine.

One whose only cup is chipped may use that cup, assuming that the cup has enough uncracked height to hold the minimum of 3.8 ounces.

A guest certainly should not embarrass his host by “educating him” on these issues in public at Kiddush-time; far better to have Kiddush without these good practices.

(Code of Jewish Law, Orach Chaim 271:10; Mishneh Berurah 271:44)

Have a great day,
Mordechai

Overflowing the cup for kiddush and havdalah

Hi,

The practice of overflowing the cup should be unique to Havdalah, and should not be borrowed for Kiddush.

The practice of overflowing comes from a Talmudic statement that “A house in which wine is not spilled like water will never see blessings.” [The idea is that one is showing he is not stingy, and particularly with what he spends on a mitzvah.] Thus at the start of the week we look for a blessing to help us through the week, and this applies only by Havdalah.

Even for Havdalah some authorities are uncomfortable with wasting wine for the sake of a “good sign,” and so they advise that one overflow minimally. Certainly, one should not borrow this for other cups of wine which are not “at the start of the week,” such as Kiddush.

(Code of Jewish Law Orach Chaim 296:1; Mishneh Berurah 296:5; Aruch haShulchan 296 at length)

Have a great day,
Mordechai

Kos Pagum - A flawed cup

Hi,

As we discussed here, one should not use a "flawed" cup for any mitzvah which involves a berachah upon a cup of wine, grape juice, etc.

The definition of a “flaw” ['Pigam' in Hebrew] is that someone else has already partaken of that liquid. Such liquid does not befit the honor the mitzvah. Therefore, one should not pour the remnants of Kiddush back into the bottle, to use another time.

There is a way to remove the “flaw,” though. If the remnants of Kiddush are currently in a cup, one may first add to the cup, rendering it “whole” (even without filling it to the top), and then pour the contents back into the bottle.

(Code of Jewish Law Orach Chaim 182, 271:10; Mishneh Berurah 271:43)

Have a great day,
Mordechai

Kiddush with a full cup

Hi,

We recite Kiddush with a full cup. “Full” is defined as whatever appears “full” to a human eye; the fact that the lip of the cup may be bent in a spot so that there is a tiny gap, or that there is a millimeter of air between the top and the liquid, is not relevant.

We require a full cup for all occasions when a cup is used to celebrate a Mitzvah, such as Kiddush, Havdalah, weddings and cirumcisions. One who does not have enough liquid to fill the cup, and who does not have another cup to use, may use a less-than-full cup so long as it contains at least a Reviit-measure (just under 4 ounces) of wine.

(Code of Jewish Law Orach Chaim 271:10; Mishneh Berurah 271:42)

Have a great day,
Mordechai

Covering the bread during Kiddush

Hi,

We have been learning about making Kiddush.

We cover the bread, and we also place a cloth below the bread (a tablecloth suffices), during Kiddush.

There are three reasons to cover the bread:
1) Ordinarily, one who has both bread and wine before him is supposed to recite the blessing on the bread first. Thus we cover the bread, so that it is not "before us."

2) We cover the bread lest it see that we are blessing the wine first, and become embarrassed. Bread does not see, of course, but this is a lesson in sensitivity.

Both of those reasons only warrant a cover above the bread; the third reason warrants a cover below, too:
3) The bread represents the Manna which fell for the Jews in the desert, before they entered Israel. The Torah describes an upper and lower coating for the Manna, preventing it from being dirtied before the Jews could collect it. We remind ourselves of this coating by covering the bread on both sides.

(Shulchan Aruch Orach Chaim 271:9; Mishneh Berurah 271:41)

Have a great day,
Mordechai

Making up Kiddush

Hi,

One who is unable to recite Kiddush on Friday night, for whatever reason or intention, should recite the Friday-night Kiddush before the daytime meal. Such a person should skip the “Vayechulu” opening paragraph, though; that paragraph discusses Gd's completion of Creation at the start of Shabbat, which has passed by that time.

(Shulchan Aruch Orach Chaim 271:8; Mishneh Berurah 271:40)

Have a great day,
Mordechai

Eating before Kiddush on Friday night

Hi,

We have been learning about the Mitzvah of making Kiddush on Friday night.

We have already said that one should recite Kiddush immediately upon arriving home, unless all of the prospective participants are not hungry.

Additionally, one may not taste anything after sunset on Friday, before Kiddush. This even includes a drink of water; once the sun sets, the obligation to make Kiddush begins.

(Shulchan Aruch Orach Chaim 271:4)

Have a great day,
Mordechai

Kiddush vs. Sh'ma

Hi,

We have been learning about making Kiddush on Friday night.

Maariv [the evening service] on Friday night is generally recited close to sunset, which creates a problem: The earliest time to fulfill one's nightly obligation to recite Shema is after the stars have emerged, which is usually measured as 36 minutes or more after sunset. Therefore, we need to repeat Shema when we return home from the synagogue. So which do we do first: Recite Shema, or Kiddush?

There are several fine points within this debate, but at bottom it is appropriate to repeat Shema when one comes home from shul, before Kiddush, lest one forget about Shema in the course of the meal.

(Mishneh Berurah 267:6 and 271:2)

Have a great day,
Mordechai

Kiddush on Friday night

Hi,

The mitzvah of reciting Kiddush on Friday nights fulfills a biblical command: "Remember the day of Shabbat, to sanctify it." We sanctify Shabbat at its entrance with Kiddush, and at its exit with Havdalah.

One who is not hungry immediately at the start of Shabbat may recite maariv [the evening service] and then wait before eating; he has already sanctified the Shabbat at its start via prayer.

Of course, one whose family and guests are hungry should recite Kiddush and begin the meal immediately.

(Code of Jewish Law Orach Chaim 271:1; Mishneh Berurah 271:1)

Have a great day,
Mordechai

Blessing our children at Havdalah

Hi,

We have discussed the practice of blessing our children Friday night, but some also have the practice of blessing children at Havdalah, after Shabbat.

This practice appears in early Ashkenazic communities as well as in sources from the 17th-19th centuries. The Magen Avraham (559:1) cited Maharil as saying that one should not recite it when Saturday night is Tisha b'Av, and the practice also appears in the customs of the Chatam Sofer and in the siddur of Rav Yaakov Emden.

Have a great day,
Mordechai

When to bless our children

Hi,

At what point during the Friday night meal do we bless our children?

Customs vary, but R' Eliezer Papo, in his Pele Yoetz, made a good case for doing it after kiddush. He noted the Zohar's statement, "When one wishes to bless his friend or child, he must first bless Gd; if he does not bless Gd first then the blessing will not be upheld."

This idea is also reflected in the sages' criticism of Malki Tzedek for the order of his praise for Avraham and Gd in Bereishit 14:19-20.

Have a great day and Chag Sameach,
Mordechai

Blessing our children with Birkat Kohanim

Hi,

In addition to asking Gd to bless our children to be like our ancestors, we also invoke Birkat Kohanim, from Bamidbar 6:24-27. This is likely because the introduction and postscript to those passages identifies them as the way we should always be blessed.

There is some debate about having non-kohanim use this blessing, based on Ketuvot 24b. However, authorities (Bach and Maharsha, for example) do permit its use so long as one does not imitate the hand-formations of the kohanim.

For more on this, see commentaries to Shabbat 118b, in which R' Yosi - a non-kohen - seems to say that he would perform birkat hakohanim upon request.

Have a great day,
Mordechai

Blessing by Sarah, Rivkah, Rachel and Leah

Hi,

Since at least the 19th century (see more on this here), some have blessed their daughters with language that differs from the blessing for sons. Commonly, we invoke Sarah, Rivkah, Rachel and Leah.

Explanations for this choice of models vary:
1. Ruth 4:11 includes a berachah to be like Rachel and Leah;

2. Sanhedrin 105b explained the blessing (Shoftim 5:24), "מנשים באהל תבורך - She should be blessed by the women of the tent," to refer to Sarah, Rivkah, Rachel and Leah.

3. We use this formula already in the mi shebeirach for people who are ill.

4. Like Ephraim and Menasheh, these women came from bad backgrounds and achieved greatness.

5. Rachel and Leah managed to build a home together despite their potential for rivalry; this is similar to our praise of Ephraim and Menasheh for their ability to avoid strife.

Have a great day,
Mordechai

Blessing by Ephraim and Menasheh

Hi,

We bless our sons with the language of, "Gd should make you like Ephraim and Menasheh." [Some use this language for their daughters as well.]

Among the reasons for choosing Ephraim and Menasheh:

1. Bereishit 48:20 promises that the Jews will bless people to be like Ephraim and Menasheh.

2. They grew up in exile and yet remained loyal to Judaism.

3. They achieved the level of their predecessors, the Shevatim [tribes]

4. They were the first brothers in the Torah to get along, despite their potential for rivalry.


Have a great day,
Mordechai

Requesting a blessing from our parents

Hi,

We have explained why there is special merit in receiving a blessing on Friday night; there is also special merit in approaching one’s parents for a blessing.

In part, this is a function of honoring one’s parents. Further, though, Midrash Zuta (Shir haShirim 1) says that Esav is rewarded for asking his father for a blessing (Bereishit 27:38), and we acquire the same merit when we ask our parents to bless us.

(Pele Yoetz)

Have a great day,
Mordechai

Blessing our children on Friday night

Hi,

Today we begin a new topic: Blessing our children on Friday night.

A few reasons are offered for specifically blessing children at this time, including:

* Shabbat is a time of peace and happiness, when HaShem is most manifest on us, and therefore we are suited to Divine inspiration;

* Per Shabbat 119b, angels escort us to our home Friday night, and we want the angels to see us bless our children.

* We invoke the merit of Shabbat observance on behalf of our children.

Have a great day,
Mordechai

Asking an Israeli to do work on Yom Tov Sheni

Hi,

While some disagree, the consensus of halachic authorities is that a non-Israeli may not ask an Israeli to perform melachah for him on the second day of Yom Tov in Israel.

See, for example, Radvaz 4:258 and Birkei Yosef Orach Chaim 496.

Have a great day,
Mordechai

Yom Tov Sheni for a single in Israel

Hi,

Does a single adult who is visiting Israel keep one day of Yom Tov, or two?

Some argue (Lekach Tov 1:4, Chayyim Shaal 1:55) that such a person keeps only one day, because of the possibility that the single will meet someone, marry and settle there, or because a self-sufficient single isn't considered to have a set home beyond his present location. [According to this, a single who depends on parents for support would follow their practice.]

Others disagree, contending that we don't distinguish between singles and others. (Yaavetz 168, Maharam Schick 249)

Have a great day,
Mordechai

When do I become Israeli?

Hi,

We have noted the difference in observance of Yom Tov Sheni, the second day of Yom Tov, in Israel and outside of Israel. At what point is a non-Israeli considered Israeli?

Some authorities rule based on acquiring a permanent dwelling - see R' Moshe Feinstein in Igrot Moshe Orach Chaim 3:74. Others require twelve months, based on Bava Batra 7b. There is still further debate regarding one whose plans are uncertain; Rav Moshe Feinstein (Igrot Moshe Orach Chaim 4:108) ruled that one who is scouting in Israel still observes the second day of Yom Tov.

The Aruch haShulchan (Orach Chaim 496:5) ruled that one who has decided to move to Israel, and is in the process of overcoming a specific obstacle, is considered an Israeli already.

Have a great day,
Mordechai

Another view on the status of a Chutznik in Israel

Hi,

We have explained that Rav Yosef Karo ruled that a non-Israeli visiting Israel on Yom Tov should observe the stringencies of his normal place of residence and keep two days of Yom Tov.

Rav Tzvi Hirsch Ashkenazi, the Chacham Tzvi, disagreed, pointing out that such stringencies are also, automatically, leniencies. One violates "Bal Tosif," the prohibition against adding to the mitzvot, by observing Yom Tov practices for an extra day.

(Chacham Tzvi 167)

Have a great day,
Mordechai

A Chutznik in Israel on Yom Tov

Hi,

Yesterday we presented the Shulchan Aruch's view that an Israeli who visits another country during Yom Tov would need to observe two days of Yom Tov when in a Jewish community.

The author of the Shulchan Aruch also ruled that a non-Israeli visiting in Israel during Yom Tov would be required to observe two days of Yom Tov, like the practices of his main residence.

This is because Rav Yosef Karo, the author of the Shulchan Aruch, believed that the issue of the second day of Yom Tov is addressed like other matters of custom - one who is not in his home community observes the stringencies of his home community as well as the community in which he is located.

(Avkat Rochel 26; see also Mishneh Berurah 496:13)

Have a great day,
Mordechai

An Israeli outside Israel on the second day of Yom Tov

Hi,

There is considerable debate regarding the status of an Israeli who is visiting another country during Yom Tov, vis-a-vis the second day of Yom Tov.

The Shulchan Aruch rules that such a Jew would be required to observe the laws of the second day of Yom Tov while present in a Jewish community.

(Shulchan Aruch Orach Chaim 496:3)

Have a great day,
Mordechai

Differences for Yom Tov Sheni

Hi,

We have explained that the existence of an extra day of Yom Tov outside of Israel is an artifact of calendar uncertainty.

Despite this odd origin, as a matter of law we take the second day very seriously. All of the prohibitions of the first day apply, except insofar as needed to tend to someone who is ill, or to take care of a deceased person. In these latter two areas we are more lenient; for specifics, please ask your local rabbi.

(Shulchan Aruch Orach Chaim 496:1-2)

Have a great day,
Mordechai

Yom Tov Sheni

Hi,

Today we begin a new topic: The special status of the extra day of Yom Tov which is added outside of Israel [Yom Tov Sheni shel Galuyot].

The lunar cycle takes 29.5 days. Therefore, some months will be 29 days and some 30, depending on the time of day on Rosh Chodesh, when the old cycle ends and the new cycle begins.

In the era when the start of the lunar month was fixed by a central court based on the testimony of witnesses as well as social needs, Jewish communities who would not receive news of the central court's decision in a timely manner would not know whether the previous month had been 29 or 30 days, and this would affect celebration of holidays. Therefore, those communities observed an extra day [Yom Tov Sheni shel Galuyot] for Succot/Shmini Atzeret, Pesach and Shavuot, to be certain that they were observing the correct day.

For the past 1500 or so years, Jews have used a fixed, pre-calculated calendar, instead of testimony and courts. Nonetheless, Jews who live in communities that historically would have needed an extra day continue that custom. The gemara notes a concern that, as occurred for some communities during World War II, Jewish communities might at some point be unaware of the correct day for Rosh Chodesh.

(Talmud, Beitzah 4b; Shulchan Aruch Orach Chaim 496:1)

Have a great day,
Mordechai

Shavuot is coming!

Hi,

For laws of Shavuot, see the following older posts:

Eating Dairy on Shavuot

Staying up Shavuot night

The Shavuot davening

The Shavuot Torah reading

Shavuot Grass and Trees

Celebration of the week following Shavuot

Note that any dates/times in those posts refer to the schedule for the year in which I published the posts, and not this year.

Have a great day,
Mordechai