{"id":7142,"date":"2016-01-06T07:00:39","date_gmt":"2016-01-06T05:00:39","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=7142"},"modified":"2016-07-12T18:33:31","modified_gmt":"2016-07-12T15:33:31","slug":"01-06-07","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/01-06-07\/","title":{"rendered":"07. Distributing Wine to All Present"},"content":{"rendered":"

In order to fulfill the mitzva of kiddush<\/em>, a melo lugmav <\/em>of wine must be drunk by the person making kiddush<\/em> or a member of his audience (as explained in section 5 of this chapter). The rest of the listeners thus fulfill their obligation in kiddush<\/em> even if they do not partake of the wine. Ideally, each listener should drink from the kiddush<\/em> wine (SA 271:14).<\/p>\n

If the person who made kiddush<\/em> drank directly from the kos<\/em>, he should not then pour from this kos<\/em> into cups for the listeners, since the wine is now pagum<\/em> (as we learned in section 6). However, as long as family members are drinking directly from the kiddush<\/em> cup they are not considered drinking pagum<\/em> wine, because their drinking is considered an extension of the original drinking. It is only when the wine is poured into a different cup that it is considered pagum<\/em> (SHT 271:89; MB 182:24).<\/p>\n

Thus, one who wishes to pour the kiddush<\/em> wine into the cups of his audience should first add a little wine from the bottle to the kos<\/em>. This fixes the cup\u2019s wine, and it may then be poured for the other people present (SA 182:6; MB 271:82; SHT 271:89). Another solution is for the person making kiddush<\/em> to pour a melo lugmav <\/em>from the kiddush<\/em> cup into his own cup, and drink the wine from there. This way the wine in the kiddush<\/em> cup is not pagum<\/em>, and he may pour from it into the cups of the listeners. It is often necessary to add wine to the kiddush<\/em> cup so that everyone who listened to kiddush<\/em> can have a taste.<\/p>\n

There is another method: Before making kiddush<\/em>, a little wine can be poured into the cups of all present. After hearing kiddush<\/em> they can drink this wine. In this case, the person making kiddush<\/em> need not pour wine for them from his kos<\/em> at all, since the wine before them at the time of kiddush<\/em> is considered kiddush<\/em> wine. There are two advantages to this: 1) The audience\u2019s time lag between making the berakha<\/em> and drinking the wine is shortened. 2) There is no issue of pagum<\/em> at all. This is particularly suitable for a large audience and for guests who may feel uncomfortable drinking wine poured from the cup that the person making kiddush<\/em> drank from (SA 271:16-17; MB 83). If the listeners do not have a revi\u2019it<\/em> of wine in their cups, they should not drink until after the person making kiddush<\/em> drinks (SSK ch. 48 n. 74).<\/p>\n

Even if the listeners do not plan to drink from the wine, they should still remain silent until the one making kiddush<\/em> has drunk a melo lugmav<\/em>. Be-di\u2019avad<\/em>, if they spoke before he drank, they have still fulfilled their obligation (SSK 48:6). If they wish to drink the wine, they should remain silent until after drinking.[10]<\/a><\/sup><\/p>\n

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[10]<\/a>. If one heard kiddush<\/em> or havdala<\/em> but did not hear the berakha<\/em> of Ha-gafen<\/em>, he has fulfilled his obligation, because only the person making kiddush<\/em> must have wine in front of him. Those listening fulfill their obligation even if they did not hear the berakha<\/em> over the wine (SSK 47:40). However, if they wish to drink from the wine, they must recite Ha-gafen<\/em> themselves.If, after hearing kiddush<\/em> but before drinking, one of the listeners spoke about something unrelated to kiddush<\/em> or the meal, than he must recite Ha-gafen<\/em> himself before he drinks (Beit Yosef<\/em>; MA; Taz<\/em>; MB 167:43; SSK 48:6). However, according to Rema and Ben Ish \u0124ai<\/em>, if the one who made kiddush<\/em> has already drunk from the wine, then the listener does not need to make another berakha<\/em>. There is a disagreement among the poskim<\/em> in the case where the person who made kiddush<\/em> spoke before drinking, and those listening did not speak. In practice, since whenever we are in doubt about a berakha<\/em> we are lenient, the listeners in this case drink but must not make a new berakha<\/em>. See Har\u0125avot<\/em> and Peninei Halakha: Berakhot<\/em> 3:4 and n. 4.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

In order to fulfill the mitzva of kiddush, a melo lugmav of wine must be drunk by the person making kiddush or a member of his audience (as explained in section 5 of this chapter). The rest of the listeners thus fulfill their obligation in kiddush even if they do not partake of the wine. […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[76],"tags":[],"class_list":["post-7142","post","type-post","status-publish","format-standard","hentry","category-01-06"],"yoast_head":"\n07. 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