Shabbat’s
Spiritual Dimensions
as Reflected in
Kiddush
R. Yaakov Bieler
Most prayers that are specifically
associated with Shabbat[1]
are intended to be recited publicly in the Synagogue as part of a communal
prayer service, as opposed to in private, within the confines of one’s home.
While at least one private prayer is augmented by a paragraph intended to
introduce Shabbat themes into a liturgical recitation that was not composed
specifically for Shabbat, i.e., the paragraph “Retzeh VeHachalitzeinu” added to
Birkat HaMazon,[2]
it is the Friday evening Kiddush[3]
as well as the Saturday night Havdala[4],[5]
that are uniquely private Shabbat prayers in their entireties.[6]
Shmuel’s normative dictum (Pesachim
101a) “Ein Kiddush Elah BeMakom Seuda” (Kiddush can only be recited [in
order to fulfill the Tora obligation] where a meal is to take place) could give
the impression that Kiddush somehow is an adjunct of the Friday night Shabbat
meal, rather than a free-standing Mitzva fulfillment in its own right. A
particular aspect of the manner in which Kiddush is recited gives credence to
such a perception:
Shulchan
Aruch, Orach
Chayim 271:10
…And
one recites “VaYechulu”[7]
standing, and afterwards “Boreh Peri HaGafen” and afterwards “Kiddush”.[8]
RaMA
And
one can stand during Kiddush, but it is preferable to sit. And there are
those who are accustomed to sit even during the time that “VaYechulu” is
recited, only that at the beginning they stand slightly in honor of the Divine
Name, because it begins: “Yom HaShishi. VaYechulu HaShamayim”
and God’s Name[9]
is alluded to by the first letters of each of the words…
Mishna Berura #46 explains the custom of
sitting during at least part if not all of Kiddush as follows:
That in this manner it is more clearly
a manifestation of “Kiddush BeMakom Seuda” since he is sitting in the place of
his meal at the time of Kiddush...
Since one does not eat a Seuda standing, but rather sitting, already sitting during
the recitation of the Kiddush section of Kiddush, for whose first portion the Shulchan
Aruch posits one ought to stand only “slightly”, would appear to force upon us
the impression that Kiddush not only
begins the Shabbat meal, but is considered an integral part of it.
However,
one could look at the interrelationship between Kiddush and a meal in a
different manner, i.e., that Kiddush is enhanced by having a meal immediately
follow it, even as it retains its own integrity as a separate Mitzva
fulfillment. Viewed from such a perspective, having a meal follow Kiddush is
comparable to having Kiddush recited over a cup of wine, another aspect of the
Kiddush prayer that is not necessarily intrinsic to it.
Encyclopedia
Talmudit, Vol. 27, “Kos
Shel Beracha”, columns 442-3.
Regarding certain blessings, e.g.,
Birkat HaMazon, Kiddush, Havdala, the blessings recited at a marriage
ceremony, it is either an enhancement of the Mitzva, or an actual obligation to
recite them over a cup of wine…
With respect to the reason why the
Sages legislated to recite those specific blessings over a cup of wine, early
commentators wrote that since the Levites in the
By extension, if reciting a blessing over a mere
cup of wine creates an atmosphere of celebration, joyousness, honor and praise,
all enhancing the status and experience of making the blessing, how much more
so will this be the case when there is an association of a blessing with an
entire meal! In fact, RaShBaM explains Shmuel’s dictum about the joining
together of Kiddush with the Shabbat meal in just such terms in Pesachim
101a:
…as it is written (Yeshayau 58:13)
“…And you will call to Shabbat (a reference to Kiddush) ‘pleasure’…”—in the
place where you “call Shabbat”, i.e., recite Kiddush, there you will engage in
pleasure (the Seuda)…[10]
Once we establish that the essential
part of Kiddush is the third section, ending in “Mekadesh HaShabbat”, with the
first two portions, the selection from Beraishit and the “Boreh Peri HaGafen”
as essentially enhancements of this Kiddush blessing, much as is the Seuda that
follows, it becomes clear that we should pay especially careful attention to
the words of the Kiddush that we are trying so hard to embellish and highlight.
The introductory line begins identically with all Birchot Mitzva[11] (blessings recited
immediately prior to the performance of a Commandment), i.e., “Baruch Ata
HaShem Elokeinu Melech HaOlam Asher Kidshanu BeMitzvotav” (Blessed are You,
HaShem, our God, King of the universe, Who Sanctified us with His
Commandments). However at this point Kiddush digresses from other Mitzva
blessings—whereas the latter continue “VeTzivanu ____________ “ (and Commanded
us to do x), in the case of Kiddush we veer off in a different direction by
beginning with the phrase “VeRatza Vanu…” (and Who Took pleasure in/Wanted
us…) The obvious difference between
Kiddush and its “blessing cousins” is indicated by this subtle but fundamental
difference in the wording of the respective blessings: whereas the blessings in
all of the other instances are merely introductions to the fulfillment
of an actual Mitzva whose performance follows the conclusion of the blessing,[12] in this case, the recitation
of the blessing is the fulfillment of the Mitzva itself! By verbalizing our recognition of the
holiness of Shabbat by means of reciting the blessing of Kiddush, we are
fulfilling the Commandment (Shemot 20:7) “Remember/Mention the Shabbat
day and sanctify it.”
Not only should we
recognize the contrast between “VeRatza Vanu” and “VeTzivanu”, but commentators
also draw our attention to the
difference in terminology between the Kiddush recitations for Shabbat as
opposed to Yom Tov. In contrast to the “VeRatza Vanu” of Shabbat, Kiddush for
the Jewish Holidays and Festivals begins with the phrase, “Asher Bachar Banu”
(Who Chose us). The same explanation that is given for the strange order[13] of the closing phrase of the
blessing in the Festival Silent Prayer in the event that Shabbat and Yom Tov
coincide, i.e., “Baruch Ata HaShem, MeKadesh HaShabbat VeYisrael VeHaZemanim”
(Blessed are You HaShem, Who Sanctifies the Shabbat and Israel and the
Holidays.) Because Shabbat came into existence long before there was a Jewish
people,[14] the sanctity of Shabbat is
not a function of the Jewish people’s observance of the day. Shabbat is
considered an objective reality in the time continuum from the moment that God
“Rested” at the conclusion of the formation of the universe. The Festivals, on
the other hand, are all commemorations of historical events experienced by the
Jewish people, and consequently it was the sanctification of the people that only
then created a context where such festivals could be observed.[15] Similarly, since Shabbat was
created prior to the existence of the Jewish people, HaShem Favored us
by Giving us something that He had Brought into existence much before; however,
regarding the Festivals, it was God’s Choosing us as His People that in turn
generated the basis for the Festivals. Such a distinction leads us to
appreciate the intrinsic difference between what our approach to Shabbat ought
to be in contrast to our appreciation of Yom Tov. When one gives another a gift
due to pure rather than ulterior motives, it is a reflection of the love and
affection that the giver feels towards the recipient. Consequently, the Shabbat
Kiddush continues, “VeShabbat Kodsho BeAhava U’VeRatzon Hinchilanu” (and His
Holy Shabbat with love and desire He Caused us to inherit).[16] The Festivals, on the other hand, are not so
much gifts, but rather commemorations expressing our appreciation for God’s
Choosing us to be “His Treasure”, “a Kingdom of Priests”,[17] and as a result
Orchestrating the Exodus from Egypt (Pesach), Bestowing upon us the Tora (Shavuot)
and Caring for us during our protracted journey through the desert (Sukkot). “Zikaron LeMa’aseh Beraishit” (a remembrance
of the Creation)—yet another reminder that Shabbat predated us and was given to
us as a means to connect to the distant past, the very beginning of the history
of the world.
The final section
of the Kiddush does an about-face and seeks to connect Shabbat to the other Festivals
of the Jewish year, even as the first section can be understand to set Shabbat
off by itself. “Ki Hih Yom Techila LeMikrai Kodesh, Zecher LeYetziat Mitzrayim”
(because it is the first special day of the Holy Convocations, a remembrance of
the Exodus from
Had the Kiddush
blessing ended at that point, we could have come away with the impression that
it is essentially a standoff, i.e., both of these themes must holistically be
given equal shrift, even if they emphasize very different ideas and
remembrances. But the “final word” of Kiddush would appear to return us to the
original theme of Ma’aseh Beraishit: “VeShabbat Kodshecha BeAhava U’VeRatzon
Hinchaltanu” (And Your Holy Shabbat [the Shabbat that You Created before the
Jewish people existed, and it belonged exclusively to You] with love and desire
You Caused us to inherit).
Kiddush not only
constitutes a ritual that inspires us to recall fond memories of our respective
upbringings and prior Shabbat experiences, but also contains profound
theological ideas. Our spiritual experience could be so very much enhanced if
only we recite Kiddush a little bit slower and reflectively.
[1] E.g., the Services of Kabbalat Shabbat, Ma’ariv on Friday evening, as well as Shacharit, Musaf and Mincha during the course of Shabbat day.
[2] “Al HaMichya”, known more technically as “Beracha Achat MeEin Shalosh” (one blessing that is the essence of three, i.e, the essence of the first three blessings in Birkat HaMazon which are considered mandated by the Tora, as opposed to its fourth blessing, viewed as Rabbinic in origin and composed at a later time—see Berachot 48b) contains a 5-word Shabbat addition that parallels the paragraph added to the lengthier Birkat HaMazon.
[3] With respect to the Shabbat morning Kiddush, the Talmud in Pesachim 106a states that all that must be said is a blessing over wine, i.e., “Boreh Peri HaGafen”. In contrast to the Friday evening Kiddush, where a unique blessing for the holiness of the day is required to be recited over either wine or bread, Shabbat morning Kiddush merely consists of the drinking of wine following the recitation of the requisite blessing over wine, as opposed to a specific Shabbat blessing to be recited.
[4] I intend to devote my next Tefilla column in Kol Mevaser to Havdala.
[5] Although Havdala is recited at the conclusion of Shabbat, nevertheless, had Shabbat not taken place, there would be no Havdala recitation, indicating that this prayer is a function of the Shabbat that has been just completed, rather than an introduction to the ensuing weekday period. Furthermore, RaMBaM codifies the interrelationship between Kiddush and Havdala in the following manner:
Mishna Tora, Hilchot Shabbat 29:1
It is a positive Commandment from the Tora to sanctify the day of Shabbat verbally, as it is said, (Shemot 20:7) “Remember the Shabbat day to sanctify it”, i.e., remember it by means of mentioning it and (reciting) Kiddush. And it must be mentioned at the time of its advent as well as when it is completed, at its advent by means of Kiddush and when it is completed via Havdala.
[6] While it is the practice of many synagogues to recite Kiddush and Havdala as part of their public services, Pesachim 101a posits that these recitations are for the most part ritualistic, and would only have Halachic significance were there individuals who were actually eating in the synagogue itself, due to the principle, “Ein Kiddush Elah BeMakom Seuda” (Kiddush is to be recited only in the place where one is going to partake in his Shabbat/Yom Tov meal).
[7] Beraishit 1:31-2:3.
[8] R. Yosef Karo, author of Shulchan Aruch, is clearly indicating that the only section of what we commonly refer to as “Kiddush” that actually qualifies as such, is the last blessing, or the third section of this prayer, which ends, “HaMeKadesh HaShabbat” (Who Sanctifies the Shabbat).
[9] The Tetragrammaton.
[10] RaShBaM categorizes this approach as Derash, or homiletics. He goes on to say that the more literal explanation of Shmuel’s principle regarding the relationship between Kiddush and the Shabbat meal is since Kiddush is to be recited over a cup of wine, most probably since wine is ordinarily part of a meal, Kiddush logically should take place at that time, i.e., the logistical availability of wine rather than the enhancement of the Kiddush blessing drives the juxtaposition. This would appear to be a third position, in contrast to either suggesting that Kiddush is part of the meal or that the meal is intended to enhance Kiddush.
[11] Blessings fall into the following categories: Birchot Shevach (blessings of praise), Birchot Hoda’a (blessings of thanksgiving), Birchot HaMatir (blessings requesting permission) and Birchot HaMitzva (blessings usually immediately preceding the performance of a Commandment). Only the latter understandably make mention of God’s having Sanctified us with His Commandments.
[12] In fact, the Halacha maintains that if one omits the blessing but fulfills the Mitzva nevertheless, he has fulfilled the Commandment—see e.g., Berachot 15a.
[13] In
light of God having Sanctified Israel, which in turn observes Shabbat and the
Festivals, wouldn’t it stand to reason that the order of the conclusion of the
blessing should read “Who Sanctifies
[14] Shabbat is already mentioned at the end of Beraishit 1, whereas the concept of a Jewish people as an entity to which Commandments are specifically given is first mentioned in Shemot 12 (see the RaShI on Beraishit 1:1).
[15] A more classical explanation offered by some commentators is that the establishment of the day of Shabbat is not dependent upon the decision of a human Beit Din, and will occur weekly regardless of the wishes of humanity. The Festivals, on the other hand, are fixed to occur on a certain day of a particular Jewish month. Since the Beit Din has authority to establish when the beginning of a particular month occurs, i.e., on the 30th or 31st day of the preceding month, dependent upon the timing and nature of the testimony of the witnesses who come before them regarding their sighting of the new moon, the sanctity of the Festivals are dependent upon Israel’s sanctity—their decision-,making.
[16] This is also perhaps why the word “BeAhava” (with love) is added to the Festival Amida when Shabbat and Yom Tov coincide—there is an extra element of fondness intrinsic to the day when it happens to also be Shabbat.
[17] Shemot 19:5-6.