The Basics of Kiddush

By Rabbi Joshua Flug

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I. Introduction- Kiddush is the method in which we fulfill the mitzvah of zechiras Shabbos.
In this shiur outline, we are going to focus on the Friday Night Kiddush on a basic level.
The halachic discussions will be addressed in future shiur outlines.
II. The Biblical Origins of the Mitzvah
a. The Torah lists two mitzvos with respect to observing Shabbos:
i. Zachor represents the positive command to mention Shabbos. {}
ii. Shamor represents the negative command to observe Shabbos. {}
b. The Gemara derives from the verse that the mitzvah of Zachor is observed over wine.
{}
i. The Rishonim all assume that this derasha is only an asmachta and on a
biblical level there is obligation to use wine. We will deal with this further in a
future shiur outline.
c. Sefer HaChinuch writes that the reason for the mitzvah of Zachor is to imbue in our
hearts and our minds the idea that G-d created the world. The best way to do this is
through wine because it involves action and it is done at a meal. {}
d. Rambam (1138-1204) writes that the mitzvah of zachor has two components: {}
i. To remind ourselves of the fact that G-d created the world. This is what we
find in Parshas Yisro.
ii. To remind ourselves that G-d is involved in the events of the world. This is
why we find a reference to Yetzias Mitzrayim in Parshas Va'Eschanan.
III. The structure of Kiddush
a. Vayechulu
i. The recitation of Vayechulu is based on the statement of the Gemara that one
who recites Vayechulu on erev Shabbos is considered a partner in the creation
of the world. {}
1. Rabbeinu Asher (c. 1250-1327) writes that although this is recited in
the shul, we repeat it when we recite Kiddush in order that those who
are not at shul can fulfill this idea. {}
2. Kol Bo writes that the reason why reciting Vayechulu is tantamount to
being a partner in the creation is that by reciting Vayechulu, one is
expressing his belief in G-d as a creator and that all of the ideas
presented in the Torah regarding creation are true. When one affirms
his faith, he is considered a partner in the creation. {}
 ii. Rama (1520-1572) writes that when one begins the paragraph of Vayechulu,
he should begin with ‫ יום הששי‬because the initials of ‫ יום הששי ויכלו השמים‬spell
out the name of G-d. {}
1. R. Moshe Sofer (1762-1839) notes that many have the practice of
reciting ‫ויהי ערב ויהי בקר יום הששי‬. At first glance, this practice seems
strange because if the goal is to recite a whole pasuk, that is not being
accomplished. Once one is not reciting the whole pasuk, why not just
recite ‫ ?יום הששי‬He explains that we don't want to begin with ‫יום הששי‬
because there is no context at all and it seems out of place. We can't
start at the beginning of the pasuk because it begins ‫וירא אלקים את כל‬
‫ אשר עשה והנה טוב מאד‬and the Midrash comments that ‫ טוב מאד‬refers to
death. Therefore, we begin in the middle of the verse. When there is a
need to begin in the middle of the verse, it is permissible to do so. {}
b. Borei P'ri HaGafen
i. The Borei P'ri HaGafen is a regular Birkas Hanehenin. There is a dispute
among the Tannaim regarding where this beracha should be placed: {}
1. Beis Shammai is of the opinion that it should be after the main beracha
because the reason why one is drinking the wine is because of the
kedushas hayom. Since the obligation to mention Shabbos is the
impetus, it should precede the Borei P'ri HaGafen.
2. Beis Hillel is of the opinion that the Borei P'ri Hagafen should come
first for two reasons:
a. Kiddush cannot be fulfilled without the wine.
b. Wine is more frequent.
c. The language of the main beracha
i. ‫ורצה בנו‬- Normally a beracha on a mitzvah begins ‫אשר קדשנו במצותיו וצונו‬.
Kiddush begins ‫במצותיו ורצה בנו‬. The Gemara actually has ‫ וצונו‬as the nusach,
but we have adopted ‫ורצה בנו‬. {}
1. Rashba (1235-1310) notes that this is not a birchas hamitzvah. This is
similar to birchas eirusin which is a beracha on kedushas yisrael. {}
ii. ‫זכר ליציאת מצרים‬/‫זכר למעשה בראשית‬
1. The Gemara states (according to the simple interpretation) that one
must mention Yetzias Mitzrayim in Kiddush. {}
2. R. Baruch HaLevi Epstein (1860-1941) notes that he doesn't
understand why all of the Rishonim insist that the Gemara is dealing
with Kiddush on Shabbos. Perhaps it is dealing with the Kiddush on
 Pesach where it is obvious that one must mention Yetzias Mitzrayim.
{}
3. R. Ya'akov ben Asher (1269-1343) explains (based on the
aforementioned Rambam) that this is why we have two sections in the
Kiddush: {}
a. ‫זכר למעשה בראשית‬...‫ ורצה בנו‬is the section that deals with
Shabbos commemorating G-d's creation of the world.
b. ‫ כי הוא יום תחילה למקראי קדש‬represents the fact that Shabbos is
also the cornerstone of the Moadim. The Yetzias Mitzrayim
element of Shabbos shares a common theme with the rest of
the Moadim in that they all represent G-d's providence in the
world.
i. Tur notes that in Parshas Emor, Shabbos is introduced
as one of the moadim.
ii. R. Baruch D. Povarsky adds that it's possible that this
part of Kiddush highlights the status of Shabbos as an
actual Mo'ed. {}
4. R. Tzvi Elimelech Shapira of Dinov (1783-1841) is quoted as saying
that the two components in Kiddush also explain the change in style:
{}
a. The beginning of Kiddush is in third person- ‫ הנחילנו‬,‫ורצה בנו‬.
This is because it is dealing with G-d as the creator and as the
hidden arranger of the universe.
b. The section dealing with Yetzias Mitzrayim is in the second
person- ‫ קדשת קדשך הנחלתנו‬,‫בחרת‬. This is because we are
focusing on G-d's revealed presence at Yetzias Mitzrayim.
iii. Kiddush on Yom Tov
1. R. David Avudraham (14th century) notes that the Kiddush of Yom
Tov begins ‫ אשר בחר בנו‬and the Kiddush of Shabbos does not. He
explains that Shabbos was given at Marah before Matan Torah and is
therefore not a function of the Jewish People as the chosen nation.
Yom Tov was given at Matan Torah and therefore, the theme of the
chosen nation is highlighted. {}
2. R. Shmuel Ehrenfeld (1835-1883) notes that the text of the beracha
switches from the singular to the plural: {}
a. ‫בחר בנו מכל עם ורוממנו מכל לשון‬. This represents the bris avos
that through the avos we developed a special relationship with
G-d. Because this was a direct result of the dor hahaflagah
 when everyone was one nation and one language, it is
highlighted that we were the ones who emerged from that time
period with the relationship with G-d.
b. ‫ כי בנו בחרת ואותנו קדשת מכל העמים‬refers to the bris of Sinai
which is a function of us choosing the Torah that was offered
to all of the nations.
‫‪ .5‬מורה נבוכים ב‪:‬לב‬ ‫‪ .1‬שמות כ‪:‬ח‪-‬יא‬

‫‪ .2‬דברים ה‪:‬יב‪-‬טו‬

‫‪ .3‬פסחים קו‪.‬‬

‫‪ .4‬ספר החינוך מצוה לא‬

‫‪ .6‬שבת קיט‪:‬‬

‫‪ .7‬רא"ש י‪:‬טו‬
 ‫‪ .13‬רשב"א כתובות ז‪:‬‬ ‫‪ .8‬כל בו תפילת ערבית של שבת‬

‫‪ .14‬פסחים קיז‪:‬‬

‫‪ .15‬תורה תמימה שמות כ‪:‬נד‬

‫‪ .9‬רמ"א או"ח רעא‪:‬י‬

‫‪ .10‬שו"ת חתם סופר או"ח ס' י‬

‫‪ .11‬פסחים קיד‪.‬‬
‫‪ .16‬טור או"ח ס' רעא‬

‫‪ .12‬פסחים קיז‪:‬‬
‫‪ .20‬הגדה של פסח חתן סופר‬ ‫‪ .17‬בד קודש מועדים עמ' תפג‬

‫‪ .18‬מצווה ועושה עמ' תרסט‬

‫‪ .19‬אבודרהם סדר ליל שבת‬

 1. Shemot 20:8-11 (JPS Translation)
7 Remember the sabbath
day, to keep it holy. 8 Six
days shalt thou labour, and
do all thy work; 9 but the
seventh day is a sabbath
unto the LORD thy God, in it
thou shalt not do any
manner of work, thou, nor
thy son, nor thy daughter,
nor thy man-servant, nor
thy maid-servant, nor thy cattle, nor thy stranger that is within thy
gates; 10 for in six days the LORD made heaven and earth, the sea, and all
that in them is, and rested on the seventh day; wherefore the LORD blessed
the sabbath day, and hallowed it.

2. Pesachim 106a
Our rabbis taught: 'Remember
the Sabbath day to keep it holy,'
remember it on wine.

3. Sefer HaChinuch, Mitzvah no. 31

Among the roots of the mitzvah is
to stimulate through this action
and remember the grandeur of the
day and establish in our hearts
belief in the creation of the world
… For this reason we are obligated
to use wine because it is natural for someone
to become stimulated through wine which satiates and makes one happy. I
have already stated that a person's actions in this world correspond to the
effort one makes in trying to inspire oneself through thought and action.

4. Shabbat 119b
R. Hamnunah stated: Anyone who
prays on the eve of Sabbath and
recites "Vayechulu" the verse
considers it as if he is a partner to G-d in
the creation of the world.
 5. Kol Bo no. 35
It requires further investigation: How is
it a value to be considered a partner in
creation? Isn't denigration to G-d when
we consider the He has partners? It is
possible to suggest that when one
recites "Vayechulu" and displays that
he accepts everything that is written in
the Torah regarding the creation of the
world and believes with true faith as if
he personally witnessed the creation, it
is as if he partnered with G-d on the
actual labor because his heart does not
have any hesitation in the creation.

6. Rama, Orach Chaim 271:10

It is customary to sit,
even when one
recites "Vayechulu."
However, when one begins, one should stand momentarily
for the honor of G-d because we being "Yom HaShishi Vayechulu
HaShamayim," and G-d's name is hinted to in the initials.

7. Tur, Orach Chaim no. 271

Kiddush is a
'remembrance for the
creation of world,'
meaning that we rest
on the same day that
G-d rested after the
purpose of the
creation was
completed. 'It is the
first of the holidays,'
because Shabbat is
mentioned first in the
Parsha listing the
holidays (Emor
Chapter 23) before the others. 'A remembrance
for the exodus from Egypt,' it is possible to say
that Shabbat is the first of the holidays, and the holidays are to remember
the exodus from Egypt. Rambam wrote that the Shabbat itself is
remembrance for the exodus from Egypt because the exodus proves that
there is an eternal G-d who intervenes in the world … For if one were to have
doubts that Shabbat does not represent G-d's providence, he should reflect
on what he saw at the exodus from Egypt which is a proof to this idea.
Behold, Shabbat is a remembrance for the exodus and the exodus is a
remembrance for Shabbat because when one remembers it (the exodus) and
realizes that G-d intervenes in the world and provides signs and wonders by
His will, it is because He created the world.