How to Share your Kiddush Wine
Q. I spent Shabbos with another family and noticed that after drinking from the Kiddush, the Baal Habayis added more wine into the cup and then poured it into small cups for everyone else instead of passing around the cup for the family members to take a sip like we do at home. What is the basis for these different customs?
Drinking the Kiddush Wine
Saying Kiddush on Shabbos is a positive Biblical Mitzvah[1]. The Biblical Mitzvah can be fulfilled by making a verbal declaration of the Kedusha (sanctity) of Shabbos. The sages enacted a Rabbinic requirement that Kiddush must be recited over a cup of wine which must then be drunk[2].
The Kiddush cup must hold the volume of at least a Reviis (approximately 86ml[3]), but one does not need to drink it all. The person reciting Kiddush (the Mekadesh) is obligated to drink at least Melo Lugmav (a cheekful) of the wine over which Kiddush was recited[4]. This measure is the majority of a Reviis (just over 43ml).
If the Mekadesh is unable to, or does not wish to drink from the wine, someone else who is being Yotzai with Kiddush can drink the majority of a Reviis on behalf of everyone[5]. However, it is preferable that the Mekadesh himself drink the majority of the Reviis, because according to the Geonim, one is not Yotzai if someone else drinks the wine[6].
If no one drinks this volume of wine from the cup, then no one will be Yotzai the Mitzvah of Kiddush[7]. Having a number of people drink small amounts from the cup does not help for this requirement, unless one person drinks the majority of a Reviis on their own[8].
There is no Halachic obligation for those being Yotzai Kiddush to drink any of the wine. Nonetheless it is a Mitzvah Min Hamuvchar (best practise) for everyone to drink a small amount of wine[9]. For this purpose, a small sip suffices and they do not need to drink the majority of a Reviis[10].
The Issue of Kos Pagum
The cup of wine for Kiddush has the status of a Kos Shel Bracha (a cup of blessing). A number of Halachic requirements apply to a Kos Shel Bracha[11]. One of these requirements is that the Kos Shel Bracha cannot be Pagum[12] - literally damaged or spoiled. Once someone has drunk from the cup of wine, the remaining wine in the cup is considered Pagum[13].
A Kos Pagum can be rectified by adding a small amount of new wine to the cup[14].
The requirement that the cup not be Pagum does not only apply to the one making Kiddush. It also applies to those who are being Yotzai with the Kiddush and will be drinking wine to fulfill the Mitzvah Min Hamuvchar.
Sharing the Kiddush Wine
In many homes, the Baal Habayis will make Kiddush and after drinking the majority of a Reviis (or the majority of the cup[15]), the cup will be passed around for other family members to take a sip.
According to the discussion above, this practise appears problematic. Once the Baal Habayis has drunk from the cup, the remainder of the wine becomes Pagum for everyone else.
The Mishna Berura[16] rules that where everyone is drinking from the same cup over which the Mekadesh made Kiddush, it is not considered as though they are drinking from a Kos Pagum, because they are considered like the Mekadesh himself. The issue of Pagum would only apply if they were drinking from their own cups and those cups were Pagum, or if the remaining wine from Kiddush was poured into other cups.
However, according to other Poskim including the Alter Rebbe, the issue of Pagum applies, even when drinking from the cup of the Mekadesh. The Alter Rebbe’s opinion is brought in the laws of Bentching, which, like Kiddush, also requires a Kos Shel Bracha.
In the laws of Bentching[17], the Alter Rebbe writes that to fulfill the Mitzvah Min Hamuvchar of drinking from the Kos Shel Bracha, the other guests do not need to drink from the actual Kos itself. Rather each person can have their own cup of wine in front of them during bentching and drink from their own cup.
The Alter Rebbe continues that this practise is preferable to them drinking from the cup over which Bentching was recited, because this way each person will drink from a cup that is not Pagum.
Even though the one leading the Bentching (the Mevarech) could add more wine to their cup after drinking and then distribute the wine to the cups of the guests, it is still preferable that they each have their own cup during bentching. The Alter Rebbe explains that this is because the extra wine that is added after bentching is not considered wine of the Bracha[18].
The Alter Rebbe presents an alternative solution which would be equally satisfactory. After saying Borei Pri Hagafen, the Mevarech can pour out some of the wine from his cup into the cups of the guests, before drinking himself[19]. This way the wine that is being distributed is not Pagum and it will have the status of Kos Shel Bracha, as no extra wine is being added.
When following this second option, there are a number of additional concerns that need to be addressed.
Hefsek: After making a Bracha one should eat or drink of the food immediately, without making any Hefsek (interruption). If the Mekadsh pours into the other cups before drinking, perhaps this would be an unnecessary interruption? The Poskim write that in this case, pouring the wine into the other cups before drinking does not constitute a Hefsek, because the Mekadesh is making the Bracha on their behalf and the pouring is being done for them to be able to drink[20].
Bizayon: Normally after making a Bracha one should not pour out from their cup before drinking. This is because it is considered a Bizayon (disrespectful) to the Bracha to have made a Bracha on something that is being discarded[21]. In this case there is no concern of Bizayon. On the contrary, it is being done as a Hiddur Mitzvah, to enable others to drink the Kiddush wine in the Halachically preferred manner[22].
Leave a Reviis: When pouring out from his cup before drinking, the Mekadesh should ensure that a Reviis (86ml) of wine remains in his cup when he drinks from it[23]. Even though he only needs to drink the majority of a Reviis, it must be from a cup that contains a full Reviis of wine.
Drinking from the Actual Kiddush Cup
It is clear from the Alter Rebbe that there is no requirement or Hiddur for others to drink from the actual cup over which Kiddush was recited. This is unlike Sifsei Chachamim[24] who suggests that the primary Mitzvah of Kos Shel Bracha is to drink from the actual cup over which the Bracha was recited. With regards to the concern of Kos Pagum, the Sifsei Chachamim may share the opinion of the Mishna Berura, that Pagum does not apply when drinking from the Kos of the Mevarech.
It should be noted that the requirement that a Kos Shel Bracha should not be Pagum, is only Lechatchila. If one does not have more wine to add to the cup and they would not be able to add water because the wine will become too diluted, they may recite Kiddush over the Kos Pagum[25].
If this is true for the Mekadesh who is obligated to drink the Kiddush wine, it certainly holds true for the guests who are only drinking the wine to fulfill a Mitzvah Min Hamuvchar.
To summarise, according to the Alter Rebbe, the preferred way to share Kiddush wine with family and guests is to either;
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[1] Rambam Hilchos Shabbos 29:1, Shulchan Aruch Harav Orach Chaim 271:1. Referring to the Kiddush at night.
[2] Rambam Hilchos Shabbos 29:6, Shulchan Aruch Harav Orach Chaim 271:2
[3] Based on the measurements of Rabbi Avraham Chaim Naeh
[4] Pesachim 107a, Shulchan Aruch Harav Orach Chaim 271:24. It is preferable to drink the majority of the Kos irrespective of its volume.
[5] Shulchan Aruch Harav Orach Chaim 271:25
[6] Baal Halachos Gedolos Kiddush Vehavdala, Shulchan Aruch Harav ibid
[7] Shulchan Aruch Harav Orach Chaim 190:4
[8] Shulchan Aruch Harav ibid
[9] Tosfos Pesachim 100b ד"ה קידוש
[10] Ta”z Orach Chaim 271:17, Shulchan Aruch Harav 271:25
[11] See Brachos 51a, Shulchan Aruch Harav Orach Chaim 183:1
[12] Pesachim 106a, Shulchan Aruch Harav Orach Chaim 182:4
[13] Shulchan Aruch Harav ibid
[14] Yerushalmi Brachos 7:5, Tosfos Brachos 52a ד"ה טעמו, Shulchan Aruch Harav Orach Chaim 182:5. One may also add water as long as it will not ruin the wine. Yeshuos Yaakov 182:1 writes that one cannot rectify a Kos Pagum on Shabbos as this looks like Tikkun – an act of fixing. It is clear from the Poskim discussed below that they disagree with the Yeshuos Yaakov, See Shulchan Shlomo 271:16 for an explanation of the opinion of the Yeshuos Yaakov.
[15] Irrespective of the size of the cup. This is a Hiddur Mitzvah
[16] Shaar Hatziyun 271:89
[17] Orach Chaim 190:5
[18] See Ketzos Hashulchan 46:31 who explains that this is best practise. However, if one did add new wine, it is certainly still considered Kos Shel Bracha.
[19] Based on Beis Yosef Orach Chaim 271 and Rosh Brachos 7:15
[20] Shulchan Aruch Harav Orach Chaim 190:5
[21] Sefer Hachassidim 111, Shelah quoted in Ta”z Orach Chaim 296:1. Shulchan Aruch Harav Orach Chaim 296:5 and 206:15
[22] See Nishmas Shabbos Hilchos Kiddush Siman 22
[23] Shulchan Aruch Harav Orach Chaim 271:20, Magen Avraham 271:24 based on Tosfos Pesachim 105b
[24] Breishis 18:9
[25] Shulchan Aruch Harav 182:6
Drinking the Kiddush Wine
Saying Kiddush on Shabbos is a positive Biblical Mitzvah[1]. The Biblical Mitzvah can be fulfilled by making a verbal declaration of the Kedusha (sanctity) of Shabbos. The sages enacted a Rabbinic requirement that Kiddush must be recited over a cup of wine which must then be drunk[2].
The Kiddush cup must hold the volume of at least a Reviis (approximately 86ml[3]), but one does not need to drink it all. The person reciting Kiddush (the Mekadesh) is obligated to drink at least Melo Lugmav (a cheekful) of the wine over which Kiddush was recited[4]. This measure is the majority of a Reviis (just over 43ml).
If the Mekadesh is unable to, or does not wish to drink from the wine, someone else who is being Yotzai with Kiddush can drink the majority of a Reviis on behalf of everyone[5]. However, it is preferable that the Mekadesh himself drink the majority of the Reviis, because according to the Geonim, one is not Yotzai if someone else drinks the wine[6].
If no one drinks this volume of wine from the cup, then no one will be Yotzai the Mitzvah of Kiddush[7]. Having a number of people drink small amounts from the cup does not help for this requirement, unless one person drinks the majority of a Reviis on their own[8].
There is no Halachic obligation for those being Yotzai Kiddush to drink any of the wine. Nonetheless it is a Mitzvah Min Hamuvchar (best practise) for everyone to drink a small amount of wine[9]. For this purpose, a small sip suffices and they do not need to drink the majority of a Reviis[10].
The Issue of Kos Pagum
The cup of wine for Kiddush has the status of a Kos Shel Bracha (a cup of blessing). A number of Halachic requirements apply to a Kos Shel Bracha[11]. One of these requirements is that the Kos Shel Bracha cannot be Pagum[12] - literally damaged or spoiled. Once someone has drunk from the cup of wine, the remaining wine in the cup is considered Pagum[13].
A Kos Pagum can be rectified by adding a small amount of new wine to the cup[14].
The requirement that the cup not be Pagum does not only apply to the one making Kiddush. It also applies to those who are being Yotzai with the Kiddush and will be drinking wine to fulfill the Mitzvah Min Hamuvchar.
Sharing the Kiddush Wine
In many homes, the Baal Habayis will make Kiddush and after drinking the majority of a Reviis (or the majority of the cup[15]), the cup will be passed around for other family members to take a sip.
According to the discussion above, this practise appears problematic. Once the Baal Habayis has drunk from the cup, the remainder of the wine becomes Pagum for everyone else.
The Mishna Berura[16] rules that where everyone is drinking from the same cup over which the Mekadesh made Kiddush, it is not considered as though they are drinking from a Kos Pagum, because they are considered like the Mekadesh himself. The issue of Pagum would only apply if they were drinking from their own cups and those cups were Pagum, or if the remaining wine from Kiddush was poured into other cups.
However, according to other Poskim including the Alter Rebbe, the issue of Pagum applies, even when drinking from the cup of the Mekadesh. The Alter Rebbe’s opinion is brought in the laws of Bentching, which, like Kiddush, also requires a Kos Shel Bracha.
In the laws of Bentching[17], the Alter Rebbe writes that to fulfill the Mitzvah Min Hamuvchar of drinking from the Kos Shel Bracha, the other guests do not need to drink from the actual Kos itself. Rather each person can have their own cup of wine in front of them during bentching and drink from their own cup.
The Alter Rebbe continues that this practise is preferable to them drinking from the cup over which Bentching was recited, because this way each person will drink from a cup that is not Pagum.
Even though the one leading the Bentching (the Mevarech) could add more wine to their cup after drinking and then distribute the wine to the cups of the guests, it is still preferable that they each have their own cup during bentching. The Alter Rebbe explains that this is because the extra wine that is added after bentching is not considered wine of the Bracha[18].
The Alter Rebbe presents an alternative solution which would be equally satisfactory. After saying Borei Pri Hagafen, the Mevarech can pour out some of the wine from his cup into the cups of the guests, before drinking himself[19]. This way the wine that is being distributed is not Pagum and it will have the status of Kos Shel Bracha, as no extra wine is being added.
When following this second option, there are a number of additional concerns that need to be addressed.
Hefsek: After making a Bracha one should eat or drink of the food immediately, without making any Hefsek (interruption). If the Mekadsh pours into the other cups before drinking, perhaps this would be an unnecessary interruption? The Poskim write that in this case, pouring the wine into the other cups before drinking does not constitute a Hefsek, because the Mekadesh is making the Bracha on their behalf and the pouring is being done for them to be able to drink[20].
Bizayon: Normally after making a Bracha one should not pour out from their cup before drinking. This is because it is considered a Bizayon (disrespectful) to the Bracha to have made a Bracha on something that is being discarded[21]. In this case there is no concern of Bizayon. On the contrary, it is being done as a Hiddur Mitzvah, to enable others to drink the Kiddush wine in the Halachically preferred manner[22].
Leave a Reviis: When pouring out from his cup before drinking, the Mekadesh should ensure that a Reviis (86ml) of wine remains in his cup when he drinks from it[23]. Even though he only needs to drink the majority of a Reviis, it must be from a cup that contains a full Reviis of wine.
Drinking from the Actual Kiddush Cup
It is clear from the Alter Rebbe that there is no requirement or Hiddur for others to drink from the actual cup over which Kiddush was recited. This is unlike Sifsei Chachamim[24] who suggests that the primary Mitzvah of Kos Shel Bracha is to drink from the actual cup over which the Bracha was recited. With regards to the concern of Kos Pagum, the Sifsei Chachamim may share the opinion of the Mishna Berura, that Pagum does not apply when drinking from the Kos of the Mevarech.
It should be noted that the requirement that a Kos Shel Bracha should not be Pagum, is only Lechatchila. If one does not have more wine to add to the cup and they would not be able to add water because the wine will become too diluted, they may recite Kiddush over the Kos Pagum[25].
If this is true for the Mekadesh who is obligated to drink the Kiddush wine, it certainly holds true for the guests who are only drinking the wine to fulfill a Mitzvah Min Hamuvchar.
To summarise, according to the Alter Rebbe, the preferred way to share Kiddush wine with family and guests is to either;
- Pour individual cups before making Kiddush
- Make Kiddush and pour wine into other cups before drinking. To minimise delay and for convenience one could use a “Kiddush fountain” to achieve the same effect by pouring some of the Kiddush wine into the fountain.
- Less preferable would be to add more wine to the Kiddush cup after the Baal Habayis has drunk from it and then distribute the wine into other cups.
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[1] Rambam Hilchos Shabbos 29:1, Shulchan Aruch Harav Orach Chaim 271:1. Referring to the Kiddush at night.
[2] Rambam Hilchos Shabbos 29:6, Shulchan Aruch Harav Orach Chaim 271:2
[3] Based on the measurements of Rabbi Avraham Chaim Naeh
[4] Pesachim 107a, Shulchan Aruch Harav Orach Chaim 271:24. It is preferable to drink the majority of the Kos irrespective of its volume.
[5] Shulchan Aruch Harav Orach Chaim 271:25
[6] Baal Halachos Gedolos Kiddush Vehavdala, Shulchan Aruch Harav ibid
[7] Shulchan Aruch Harav Orach Chaim 190:4
[8] Shulchan Aruch Harav ibid
[9] Tosfos Pesachim 100b ד"ה קידוש
[10] Ta”z Orach Chaim 271:17, Shulchan Aruch Harav 271:25
[11] See Brachos 51a, Shulchan Aruch Harav Orach Chaim 183:1
[12] Pesachim 106a, Shulchan Aruch Harav Orach Chaim 182:4
[13] Shulchan Aruch Harav ibid
[14] Yerushalmi Brachos 7:5, Tosfos Brachos 52a ד"ה טעמו, Shulchan Aruch Harav Orach Chaim 182:5. One may also add water as long as it will not ruin the wine. Yeshuos Yaakov 182:1 writes that one cannot rectify a Kos Pagum on Shabbos as this looks like Tikkun – an act of fixing. It is clear from the Poskim discussed below that they disagree with the Yeshuos Yaakov, See Shulchan Shlomo 271:16 for an explanation of the opinion of the Yeshuos Yaakov.
[15] Irrespective of the size of the cup. This is a Hiddur Mitzvah
[16] Shaar Hatziyun 271:89
[17] Orach Chaim 190:5
[18] See Ketzos Hashulchan 46:31 who explains that this is best practise. However, if one did add new wine, it is certainly still considered Kos Shel Bracha.
[19] Based on Beis Yosef Orach Chaim 271 and Rosh Brachos 7:15
[20] Shulchan Aruch Harav Orach Chaim 190:5
[21] Sefer Hachassidim 111, Shelah quoted in Ta”z Orach Chaim 296:1. Shulchan Aruch Harav Orach Chaim 296:5 and 206:15
[22] See Nishmas Shabbos Hilchos Kiddush Siman 22
[23] Shulchan Aruch Harav Orach Chaim 271:20, Magen Avraham 271:24 based on Tosfos Pesachim 105b
[24] Breishis 18:9
[25] Shulchan Aruch Harav 182:6