shabbos candles

The Shabbos Weekly
Halachos Series on Hilchos Shabbos

shabbos candles

Published by
Pirchei Shoshanim

A Project of
The Shema Yisrael Torah Network

Based on the Shiurim Given by

Rabbi Dovid
Ostroff, shlita

developed from the Chabura of the
Pirchei Shoshanim Shulchan Aruch Learning Project

These Halachos were shown by Rabbi Ostroff to
HaGaon HaRav Moshe Sternbuch, shlita


Questions for the Week of Parshas Shemini

Must kiddush be recited again if the wine spills before being consumed?

The kiddush ritual comprises two parts, the b’racha boreh p’ri hagofen and the kiddush recital. When kiddush is recited over wine or grape juice and a mishap prevents the wine from being consumed, the kiddush is valid but the wine must still be drunk. [1]

Therefore, if the wine or grape juice spilled after kiddush but prior to consumption, the cup must be refilled, a new boreh p’ri hagofen recited and the wine or grape juice drunk. If however, one intended drinking more wine or grape juice, it is permissible to refill the cup and drink the wine without reciting a new b’racha. [2]

What if the person reciting the kiddush speaks before consuming the wine or grape juice?

It depends on the nature of the communication. If matters concern the kiddush or the meal, b’diavad (after the action), the b’racha is valid and the wine may be consumed without having to recite a new b’racha. [3] If however, subjects that have nothing to do with the kiddush or meal were conveyed, the b’racha boreh p’ri hagofen is invalid and a new boreh p’ri hagofen is required. [4] As stated previously, the kiddush is valid.

What if another person speaks prior to the person reciting the kiddush consumes the wine?

That person need not recite the kiddush, but if he/she wishes to partake of the wine or grape juice that person must recite a boreh p’ri hagofen. If however, the person spoke about matters concerning the kiddush or the meal, such as “please pass the grape juice” or “bring the salt for the challos,” there is no need to recite a new b’racha boreh p’ri hagofen. [5]

Must all the participants partake of the kiddush wine?

No, the participants need not partake of the kiddush wine, but it is a mitzvah to do so. [6] It is sufficient for the participants to drink a small amount of wine.

What size cup must be used for kiddush?

The Rambam writes (29:7) that the cup must hold a revi’is halog or more. The equivalent of this in modern-day measurements is as follows:



fl. Oz.(us)

R' Chaim Na'eh



R' Moshe Feinstein



Chazon Ish



How much of this amount should one drink?

The halacha requires “a cheek full” of the wine. [7] As it is quite difficult to estimate this amount, the major portion of the revi’is is recognized. A person who is larger than an average person should drink a “cheekfull” measured by his own cheek. One need not drink more than the revi’is. [8] It is preferable that the person reciting the kiddush drinks the required amount. [9]

The desired quantity should be consumed in a relatively short period of time. [10] There are several opinions as to the maximum time allowed for this and in order to avoid the problem, one should consume it quickly. [11]

Which meal should be more elaborate, the night meal or the day one?

The gemora in Pesochim 105a states that the day meal should be more elaborate. [12] It seems there appears to be a contradiction to this halacha, in that our Friday night meal is more elaborate, with more dishes and delicacies than the day one. Indeed the Yam Shel Shlomo [13] was not pleased with those that made the night meal more elaborate than the day meal. His solution was to omit a delicacy from the Friday night meal and eat it only during the day meal. His understanding is that even if the Friday night meal will have more dishes, since that delicacy is eaten during the day meal it will be considered more elaborate than the night meal.

We are accustomed to eating almost everything during both meals, so what are we to do?

One should allocate a delicacy for the day meal that is not eaten at night and thus the day meal will be considered more elaborate. It is possible that chopped liver or cholent, which are eaten during the day meal only, are considered delicacies unique to the day meal.

[1] Simon 272:15.

[2] M”B simon 272:77.

[3] M”B simon 272:75.

[4] Mechaber simon 272:15 and M”B simon 272:76.

[5] SS”K 48:6.

[6] Mechaber 271:14.

[7] Simon 271:13.

[8] M”B simon 271:68.

[9] We discussed various options in the previous shiur when it is hard for him to do so.

[10] M”B simon 271:68.

[11] Some hold that it must be consumed within the time it takes to drink a revi’is. Others hold that the time allocated varies between 2 to 9 minutes. See M”B simon 271:68 and the Sha’ar Hatsiun 69.

[12] Simon 271:3.

[13] See the Sha’arei Teshuva simon 271:1.


Food For Thought

May one dally between the kiddush and the meal?

May one recite kiddush in one room and eat in another room?

Is it a mitzvah for the participants to partake of the kiddush wine during the day-kiddush (kidushah rabah)?

May one eat cake and cookies instead of challos?

Answers coming be"H next week.

Vort on the Parsha

Rashi says that Aharon was embarrassed to approach the mizbe’ach because the corners of the mizbe’ach appeared to him as ox horns, constantly reminding him of the sin of the golden calf. Moshe Rabeinui then says to Aharon – approach, as it is for this you have been chosen.

The K’sav Sofer explains that this refers to the sin. Moshe said to Aharon, in order to show that the sin of the golden calf has been forgiven, Hashem wants you to approach the mizbe’ach and fire from heaven will descend on to the mizbe’ach in your merit.

For a printed version, click here.



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Note:  The purpose of this series is intended solely for the clarification of the topics discussed and not to render halachic decisions. It is intended to heighten everyone's awareness of important practical questions which do arise on this topic.  One must consult with a proper halachic authority in order to receive p'sak.