Drinking From the Kiddush Cup

When making kiddush on Shabbos, is it best לכתחלה for everyone at the table to drink wine from the כוס של ברכה? If so, does pouring wine into separate כוסות constitute a הפסק between the ברכה and טעימה?

The Gemara [1] states המברך צריך שיטעום, the one who recites Kiddush must drink the contents of the cup, [2] but there is no mention of others needing to drink the Kiddush wine. However, the Rosh [3] infers from the Gemara [4] that while not necessary it is a mitzvah for everyone to drink the wine - ואף על פי שאין צריכין לשתות לכתחלה מיהו מצוה לשתות. Tosfos [5] also writes that it is proper if everyone drinks some wine. The Rema [6] explains that drinking the Kiddush wine demonstrates an endearment to the כוס קידוש. R’ Shlomo Zalman Auerbach [7] adds that by drinking the wine one strengthens קידוש במקום סעודה as in this way everyone actually begins their meal with Kiddush wine. The Shulchan Aruch [8] codifies this halacha and writes מצוה מן המובחר שיטעמו כולם, and the Mishnah Berurah [9] notes that even a small amount suffices.

Interestingly, multiple contemporary Poskim cite the Brisker Rav, who felt that regarding Kiddush on Shabbos morning everyone who is being יוצא is required to drink some wine. He argued that because this Kiddush consists solely of a בורא פרי הגפן, a mere ברכת הנהנין, in order to satisfy the Kiddush obligation one must drink. R’ Moshe Shternbuch [10] cites this idea but he points out that many Rishonim seem to disagree. The Shemiras Shabbos K’Hilchasa [11] cites this stringency and notes that the common practice is not to adhere to this stringency.

While clear that it is best that everyone drinks, it is not clear how this is best accomplished. It appears that there are three basic options and each one has certain drawbacks. One option is for those listening to Kiddush to drink from the cup after the מקדש. In fact, the Gemara [12] mentions that it is proper for one to share the wine of the כוס ברכת המזון with one’s wife, and the implication is that it is best she should receive the wine from the cup that was used for ברכת המזון [13]. Similarly, the Re’ah and Ritva [14] write that it is חביבות המצוה for those listening to drink some wine from the cup that the bracha was recited upon. [15] While in a family setting it can be customary/acceptable to share the same cup, in many instances people are not comfortable drinking from the same cup. The Shemiras Shabbos K’Hilchaso [16] cites R’ Shlomo Zalman, who pointed out that while this is the most preferable way to share the wine, the Shulchan Aruch [17] prohibits sharing a cup because it is dangerous (because it spreads germs). Another possibility is for the מקדש to drink and then pour off for others. While this may be more socially acceptable, as not everybody drinks from the same cup, it does present a possible problem of drinking from a כוס פגום. Nevertheless, the Shemiras Shabbos K’Hilchoso [18] points out that there are sources that indicate that כוס פגום is an issue only for the מקדש and not for others who drink the Kiddush wine.

The next option is for the מקדש to pour out the wine prior to drinking, and for all those at the table wait for the מקדש to drink before drinking from their own cups, and this too accomplishes the desired חיבוב המצוה. But this can take some time, and the delay may be considered a הפסק on the part of the מקדש. In fact, the Taz [19] writes that when one recites המוציא for himself and others, he should eat a little before cutting and dispensing challah for everyone. Nonetheless, the Shemiras Shabbos K’Hilchaso [20] points out that while it can take some time to pour the wine into many small cups, because it is halachically advantageous to do so there is no concern for הפסק on the part of the one reciting Kiddush. However, there are times that it is proper for the מקדש to drink right away because all those receiving wine from the מקדש are meant to wait for the מקדש to drink first. [21] In an instance where they begin snatching the small cups before he completes pouring the wine out, then the מקדש should drink a little first so that they drink after him. This way of distributing wine is not always an ideal solution. The Shemiras Shabbos K’Hilchoso [22] points out that based on Tosfos it is proper that when the מקדש drinks from his cup there be a רביעית in that cup, and if he first pours out the wine to many people he may be left with less than a רביעית in his own cup.

There is one more option in how to distribute the wine. Tosfos [23] implies that one has the benefit of drinking the Kiddush even if they drink wine that was never in the Kiddush cup and was merely placed in front of them at the time of Kiddush. [24] The Shulchan Aruch Harav [25] in the context of כוס ברכת המזון suggests that pouring wine into every individual’s cup prior to the bracha is sufficient. The Shemiras Shabbos K’Hilchoso [26] notes that based on the Shulchan Aruch, [27] it appears that pouring wine into every individual cup prior to Kiddush accomplishes מצוה מן המובחר שיטעמו כולם. In summation, it is certainly desirable that everyone being יוצא drink a little bit of wine. There are multiple options as how to distribute the wine, the best to drink directly from the Kiddush cup but this is not always possible. One should try to minimize any unnecessary הפסק between the bracha and drinking but pouring out the wine is deemed important and thus not a הפסק to the bracha.

[1] Pesachim 105b

[2] See Tosfos 106a d.h. zochreihu regarding the level of this obligation

[3] Arvei Pesachim 16

[4] Pesachim 106a

[5] Pesachim 106a d.h. Havei

[6] Darkei Moshe 182:1

[7] Minchas Shlomo Pesachim 100b

[8] 271:14

[9] 271:71

[10] Teshuvos V’Hanhagos 1:264

[11] 50:9

[12] Brachos 51b

[13] Meiri וראוי לבעל הבית להשקות את אשתו בכוס שבירך עליו

[14] Berachos 47a

[15] See Sifsei Chachomim (Beraishis 18:9) who writes that it is best for others to actually drink from the very cup that the מקדש drank from.

[16] Chapter 48 footnote 69

[17] 170:16. See Minchas Shlomo Pesachim ibid, that this does not apply to family members.

[18] Footnote 77

[19] 167:15

[20] Footnote 75

[21] 271:16

[22] Chapter 48:11

[23] Pesachim 106a

[24] See however Rosh 16 who questions the interpretation of Tosfos

[25] 190:5

[26] Footnote 74

[27] 271:16