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 Tazria

May one dally between the kiddush and the meal?

In a previous shiur we discussed dallying before making kiddush. This time the issue is dallying between kiddush and hamotzi. In other words, after reciting the kiddush and drinking the wine, must the challos be eaten immediately?

The halacha is that kiddush is only valid when followed by a meal. [1] If one recited kiddush and did not follow with a meal, the mitzvah of kiddush [2] has not been fulfilled.

The Mishna Berura writes [3] that one should not linger at all between kiddush and the meal. Activities that are necessary for the meal [4] may be performed between kiddush and washing. [5] However, in normal circumstances, it is desired that everyone washes hands after kiddush and does not engage in any activity before eating. [6]

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

Normally, one should eat where kiddush is recited. [7] After hearing kiddush, one should avoid moving from one part of a room to another before eating. However, when certain conditions are met, there are instances where one may eat in another location. We will subdivide the cases into lchatchila at the outset and bdiavad post factum (which means that if one did not act according to the halacha, one need not recite the kiddush again).


  • One may eat the meal in another part of a room if prior to kiddush one had in mind to do so. [8] For example, if one has the intention of eating the cake etc. at one of the tables in the hall, even though it is not in proximity to the place where kiddush is recited, it is permitted.
  • One may have the intention of eating in another room that can be seen from this room. [9] Both rooms must be under the same roof.
  • If, for example, the kiddush is recited in shul and the buffet is prepared in an adjacent room that can be seen from the shul, one may lchatchila hear kiddush in shul and eat cake etc. in the adjacent room.
  • One may recite kiddush in the dining room and eat the meal in the adjacent porch that can be seen from the dining room, provided this was the intention when reciting kiddush. [10]


  • From one part of a room to another. [11]

For example, one hears kiddush in one part of a large hall and proceeds to eat at a distant table in another part of the hall. It is not necessary to recite kiddush again even though it was not the intention to eat the meal at the other end. The correct thing to do is to eat a small amount in the place kiddush was heard and then move to another part of the hall.

  • One intends on eating in another room that cannot be seen from where kiddush is recited. It should not be the intention to eat in a room that cannot be seen from where kiddush is recited. If however this is the pre-determined intention, ones kiddush is valid and it need not be recited again. The Mishna Berura says [12] that one may rely on this lchatchila only when it is a dire necessity.
  • In certain shuls kiddush is recited in one room and the buffet is served in another room that cannot be seen from where kiddush is recited. This is not correct and kiddush should be recited where the buffet is served.

In hospital: a central kiddush is recited on each floor and patients who gather around should bring some of their food in order to eat where they hear kiddush. It is perfectly acceptable to remain in ones room and hear the kiddush from there. The point is not to gather in the place where kiddush is recited and then go to ones room to eat, as one must eat a small amount of cake etc. where one hears kiddush. [13]

If one stepped outside and returned before eating, must one recite kiddush again?

Stepping outside before eating constitutes a hefsek an interruption and it should not be done before eating. If bdiavad one stepped outside and returned, one need not recite the kiddush before eating. [14]

One cannot rely on kiddush recited in shul and eat ones Shabbos meal at home, [15] without saying kiddush.

May one eat cake and cookies instead of challos?

As stated one must eat a meal after reciting kiddush. Many are accustomed to eating cake, cookies and kugel after kiddush during the day. [16] This may be done in lieu of the night meal as well, but people are not accustomed do doing so and one should only do so when necessary.

[1] A meal must be comprised of bread or at least cake etc. as we will beH see later.

[2] Simon 273:3.

[3] Simon 273:12.

[4] One may relieve oneself between kiddush and the meal because it is necessary for the meal, but when possible, one should relieve oneself before the meal.

[5] MB simon 273:14 and SSK 54:19.

[6] See the SSK 54 footnote 46, Oruch HaShulchan 273:4.

[7] MB simon 273:3.

[8] Simon 273:1.

[9] Biur Halacha simon 273:1 " .

[10] SSK 54:9.

[11] Simon 273:1 and MB 3.

[12] Simon 273:7 and Biur Halacha " .

[13] See the SSK 54:12.

[14] MB simon 273:12 citing the ".

[15] SSK 54:11.

[16] MB simon 273:25-26. During the day there is room to be machmir to recite a Boreh pri hagofen before the meal, see the SSK 54 footnote 72.


Food For Thought

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

Can fruit be substituted for bread or cake (erev Pesach)?

Must one recite a shehakol on drinks consumed at a day kiddush?

Answers coming be"H next week.

Vort on the Parsha

What is the reason a woman who gives birth becomes impure? R Menachem Mendel of Kotzk explained that the gemora states that three keys are in the hands of Hashem, meaning that it is He who deals directly with these particular matters. One of the keys is the key that unlocks a womans womb at childbirth. It is also well known that when kedushah (holiness) departs from a certain place, impurity takes its place. Since it is Hashems shechinah who unlocks the womb, when He leaves, impurity takes His place. The woman will once again become pure after immersion.

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.