Kiddush and the

Mitzvah of Zechiras
Shabbos
By Rabbi Joshua Flug

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I. Introduction-The last few shiur outlines discussed the some of the laws of Kiddush. This
shiur outline will relate to the mitzvah of zechiras Shabbos and how it relates to Kiddush.
a. The Torah states that we must mention Shabbos and sanctify it. {}
b. The Gemara quotes a Beraisa that states that from this verse we learn that one must
mention Shabbos over a cup of wine. {}
II. Is Use of Wine a Biblical Requirement?
a. The fact that the Beraisa derives the requirement of using wine from a verse seems to
indicate that wine is biblical requirement.
b. The Gemara in Nazir discusses whether a Nazir's vow from wine is something that is
in conflict with observance of Torah law, specifically with regards to Kiddush and
Havdalah. {}
i. Our version of the Gemara implies that the vow violates Torah laws in that
one cannot fulfill the mitzvah of Kiddush.
ii. Tosafos quote Rabbeinu Tam (c.1100-1171) that the requirement for wine is
rabbinic in nature. The Gemara's comment that a Nazir vow is a conflict to
the biblical mitzvah is a question not a statement. The answer is that it's not.
{}
iii. The Mefaresh on Nazir follows our version and assumes that there is a biblical
requirement to drink wine. {}
iv. R. Yitzchak ben Sheshes (Rivash 1326-1408) notes that according to
Rabbeinu Tam's version, there is no proof that there is no requirement to use
some object for Kiddush. Perhaps the reason why the Nazir vow is not a
conflict with Torah law is that one can recite Kiddush on bread and fulfill the
biblical obligation. {}
v. Tosafos present another possibility: Drinking the wine is only rabbinic in
nature, but holding a cup of wine while reciting Kiddush is biblical in nature.
{}
vi. Rambam (1135-1204) follows the opinion that there is no biblical requirement
to use wine. {}
c. As a matter of practical Halacha, there are a number of opinions:
i. R. Avraham Gombiner (c.1633-1683) rules that there is a biblical requirement
to use a cup of wine. {}
ii. R. Yosef Teomim (P'ri Megadim 1727-1793) suggests that even if the
inherent biblical requirement did not require a cup of wine, now that the
rabbis instituted a requirement to use a cup of wine, if one does not use a cup
of wine, the rabbis uproot any fulfillment of a mitzvah d'oraisa. {}
 iii. R. Yisrael M. Kagan (1838-1933) writes that even if one assumes that one
could, in theory fulfill the mitzvah without wine, practically, one should
assume that someone does not have intent to fulfill the mitzvah prior to the
formal recitation of Kiddush on a cup of wine. {}
III. How Does One Fulfill the Biblical Requirement?
a. Assuming that there is no biblical requirement for a cup of wine, what type of
formulation is valid for the Biblical requirement of zechiras Shabbos?
b. There are a number of positions in the Rishonim/Acharonim:
i. Rashba (1235-1310) writes that the biblical requirement is to mention the
sanctity of Shabbos. There is no specific formulation. {}
ii. Magen Avraham writes that the biblical requirement is fulfilled through the
Ma'ariv prayer. {}
iii. R. Akiva Eger (1761-1837) writes that one can fulfill the biblical requirement
by saying "Good Shabbos," or something similar. {}
1. Mishna Berura questions this because there is no mention of zechirah
or kedusha. {}
iv. R. Yosef Babad (1801-1874, Minchas Chinuch) notes the Gemara that derives
from a gezeirah shavah that one must mention Yetzias Mitzrayim in Kiddush.
{} Minchas Chinuch notes that the gezeirah shava implies that this is a
biblical requirement and therefore, he does not understand how one can fulfill
the biblical requirement through prayer or any other short recitation. {}
1. R. Baruch HaLevi Epstein (1860-1941) suggests that the Gemara's
statement does not refer to Kiddush on Shabbos but to Kiddush on
Pesach. {}
2. The requirement to mention yetzias Mitzrayim seems to be a difficulty
for Magen Avraham's opinion that one can fulfill zechiras Shabbos
during Ma'ariv. In the Ma'ariv prayer, there is no mention of yetzias
Mitzrayim. Mishna Berurah defends Magen Avraham's position by
claiming that there is a mention of Yetzias Mitzrayim in Birchos
Kerias Sh'ma. Perhaps Magen Avraham is of the opinion that it is
sufficient to mention kedushas Shabbos and yetzias Mitzrayim, even if
they are not mentioned together. Mishna Berurah is only satisfied with
this interpretation as a justification of Magen Avraham's opinion but is
not willing to rely on it as a matter of Halacha. {}
IV. Practical differences regarding fulfillment of the biblical obligation:
a. A child reciting Kiddush on behalf of an adult
 i. In earlier times, many women were illiterate and they could not recite
Kiddush on their own. A common question was: if there is no adult male, can
a child recite Kiddush on behalf of his mother?
ii. Magen Avraham writes that he cannot because his obligation is only rabbinic
and hers is biblical. {}
iii. Mishna Berurah suggests that if the women recited the Ma'ariv prayers, her
obligation is also rabbinic in nature and the child can recite Kiddush on her
behalf. {}
1. As we noted earlier, Mishna Berurah is reluctant to rely on the
opinions that one can fulfill the biblical requirement through prayer.
He was referring to this case.
b. A man reciting Kiddush on behalf of a woman
i. Ostensibly, this should work for two reasons:
1. Both a man and woman are obligated and therefore, he can recite
Kiddush on her behalf.
2. Even if he already fulfilled the biblical mitzvah through prayer, there
is a concept of yatza motzi which states that if one person fulfilled the
mitzvah, he may recite a beracha on behalf of others who have not. {}
Rashi (1040-1105) explains that it is based on the concept of areivus.
{}
ii. R. Yechezkel Landa (1713-1793) has a very novel idea where he suggests that
there is a problem with a man reciting Kiddush on behalf of a woman:
1. Men ordinarily recite Ma'ariv and fulfill the biblical requirement of
Kiddush. Women who do not recite Ma'ariv would then be biblically
obligated to recite Kiddush, whereas the obligation for Men is only
rabbinic.
2. Rabbeinu Asher (c. 1250-1327) implies that there is no areivus
between men and women. {} Therefore, the yazta motzi principle
cannot be employed and the man cannot recite on a woman's behalf. {}
3. There are a number of objections to this idea:
a. R. Akiva Eger notes that Rabbeinu Asher doesn't really say that
there is no areivus between men and women. What he says is
that according to the opinion in the Gemara that a woman's
obligation in Birkas HaMazon is only rabbinic, she cannot
recite Birkas HaMazon on behalf of a man. As such, regarding
Kiddush, where both men and women begin their obligation on
a biblical level, a man can recite Kiddush on behalf of a
woman, even if he already fulfilled his biblical obligation. {}
 [The dispute between R. Landa and R. Eger is contingent on
where to put a comma. If it is before the word ‫לכך‬, Rabbeinu
Asher is saying that there is no areivus between men and
women in general. If it is after the word ‫לכך‬, it is only in the
case of Birkas HaMazon that there is no areivus.]
b. R. Elazar Flekeles (1754-1826), a student of R. Landa, notes
that the whole premise of R. Landa's stringency is that at the
time of Kiddush men have already fulfilled their biblical
obligation and women have not. However, in reality, a woman
also fulfills her biblical obligation when she lights the candles.
Even the single women in the house who don't light also fulfill
their obligation by reciting Good Shabbos. {}
c. If one assumes that men don't fulfill the biblical obligation
without mentioning Yetzias Mitzrayim, there is no concern.
c. The Obligation to Recite Kiddush Immediately
i. R. Ya'akov ben Asher (1269-1343) writes that when one returns home from
the shul, he should recite Kiddush immediately because the mitzvah of zachor
is at the beginning of Shabbos. {}
1. R. Yosef Karo (1488-1575) explains that Tur's understanding is that
mentioning Shabbos should take place at the beginning of Shabbos and
should be over a cup of wine. {}
2. R. Menachem Azariah of Fano (1548-1620) notes that the practice
among many is to wait to recite Kiddush on Friday night. He suggests
that the justification for the practice is that one already fulfills the
biblical obligation at Ma'ariv and therefore, there is no requirement to
fulfill the rabbinic obligation at the beginning of Shabbos. {}
a. It's possible that Tur/Beis Yosef agree that Kiddush on the
wine is only a rabbinic fulfillment. However, they are of the
opinion that the rabbinic obligation should be fulfilled as close
as possible to the beginning of Shabbos because it is also
constitutes a fulfillment of Zachor.
b. Alternatively Tur/Beis Yosef may be of the opinion that
without mentioning Yetzias Mitzrayim, one does not fulfill the
biblical obligation.
3. R. David HaLevi Segal (Taz c.1586-1667) notes one should recite
Kiddush immediately, even if one accepts Shabbos early. {}
a. Mishna Berurah questions Taz's logic. If the purpose of
reciting Kiddush immediately is to mention Shabbos at the
beginning, that obligation should only apply once Shabbos
 actually begins. If one accepts Shabbos early, there is no
reason to hurry to recite Kiddush on wine. {}
b. Perhaps Taz's opinion is that we want there to be continuity
between the biblical fulfillment of Zachor at Ma'ariv and the
rabbinic fulfillment at the meal. If there is a long delay, that
won't be accomplished.
 ‫‪ .8‬רמב"ם הל' שבת כט‪:‬א‬ ‫‪ .1‬שמות כ‪:‬ח‪-‬יא‬

‫‪ .9‬מגן אברהם רעא‪:‬א‬

‫‪ .2‬פסחים קו‪.‬‬
‫פרי מגדים פתיחה כוללת ג‪:‬ח‬ ‫‪.10‬‬

‫‪ .3‬נזיר ג‪-:‬ד‪.‬‬

‫משנה ברורה רעא‪:‬ב‬ ‫‪.11‬‬

‫‪ .4‬תוס' נזיר ד‪.‬‬

‫שו"ת הרשב"א ד‪:‬רצה‬ ‫‪.12‬‬

‫‪ .5‬מפרש נזיר ד‪.‬‬

‫רבי עקיבא איגר או"ח רעא‪:‬ב‬ ‫‪.13‬‬

‫ביאור הלכה רעא‪:‬ב‬ ‫‪.14‬‬ ‫‪ .6‬ריב"ש ס' קנט‬

‫‪ .7‬תוס' פסחים קו‪.‬‬

‫ונר ביתו מוכח דס"ל דקידוש על היין או‬ ‫פסחים קיז‪:‬‬ ‫‪.15‬‬
‫על הפת הוא דאורייתא ‪ ...‬עוד ראיתי‬
‫לעורר בדין זה דהא איתא בפסחים קי"ז‬
‫ע"ב אמר רב אחא בר יעקב וצריך להזכיר‬
‫יציאת מצרים בקידוש היום כתיב הכא זכור‬
‫וגו' וכתיב התם למען תזכור וגו' ‪ ...‬והובא‬
‫מימרא זו בר"ח שלפנינו וגם ברי"ף ורא"ש‬ ‫מנחת חינוך מצוה לא‬ ‫‪.16‬‬
‫וא"כ איך יוצא ידי קידוש בתפלה הא לא‬
‫נזכר בתפלת לילה יציאת מצרים כלל ‪...‬‬
‫ואיך כתב המ"א דיוצא בזה ‪ ...‬ושמעתי‬
‫שבספר מנחת חינוך ג"כ הפליא בזה על‬
‫המ"א ומחמת זה מסיק להלכה דלא‬
‫כוותיה ולענ"ד יש ליישב דבריו קצת או‬
‫דסובר דהוא רק מדרבנן והגז"ש הוא‬
‫אסמכתא בעלמא וגם דהגז"ש זכירה‬
‫זכירה צריכינן להא דדרש בשבת פ"ו ע"ב‬
‫ע"ש או דסובר דיוצא מן התורה במה‬ ‫תורה תמימה שמות כ‪:‬נד‬ ‫‪.17‬‬
‫שהזכיר יציאת מצרים סמוך לתפלה‬
‫דהשכיבנו כגאולה אריכתא דמיא כמו‬
‫שאמרו חז"ל ולא צריכינן שיזכיר דוקא‬
‫בקידושא גופא אבל מ"מ הוא דוחק ‪ ...‬זהו‬
‫הנ"ל ליישב דברי המ"א מפני חומר‬
‫הקושיא אבל מ"מ לדינא צ"ע‪.‬‬

‫מגן אברהם רעא‪:‬ב‬ ‫‪.19‬‬

‫משנה ברורה רעא‪:‬ג‬ ‫‪.20‬‬

‫‪ .18‬ביאור הלכה רעא‪:‬א‬

‫הנה קידוש היום הוא מ"ע דאורייתא לכל‬
‫הפוסקים ממה דכתיב זכור את יום השבת‬
‫לקדשו וכתב הרמב"ם בפרק כ"ט מהלכות‬
‫ראש השנה כט‪.‬‬ ‫‪.21‬‬ ‫שבת דהמ"ע נוכל לקיים בזכירת שבחו‬
‫של יום וקידושו בלבד ומה דמקדשין על‬
‫הכוס הוא רק מד"ס בלבד והוזכר שיטתו‬
‫עוד בכמה פוסקים ראשונים וכתב המ"א‬
‫דלפ"ז בתפלה בלבד שבה נזכר קדושת‬
‫היום מקיים המ"ע ‪ ...‬ועיין בחדושי רע"א‬
‫שהביא דמדברי הר"ן בסוגיא דנר חנוכה‬
 ‫תשובה מאהבה ב‪:‬רלט‬ ‫‪.26‬‬ ‫רש"י ראש השנה כט‪.‬‬ ‫‪.22‬‬

‫רא"ש ברכות ג‪:‬יג‬ ‫‪.23‬‬

‫טור או"ח ס' רעא‬ ‫‪.27‬‬

‫דגול מרבבה למג"א רעא‪:‬ב‬ ‫‪.24‬‬

‫בית יוסף או"ח ס' רעא‬ ‫‪.28‬‬

‫שו"ת רמ"ע מפאנו ס' ב‬ ‫‪.29‬‬

‫ט"ז רעא‪:‬א‬ ‫‪.30‬‬

‫ביאור הלכה רעא‪:‬א‬ ‫‪.31‬‬

‫תשובות רע"א ס' ז‬ ‫‪.25‬‬