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Daily Daf Dose
Beis Hillel maintains that first one recites the brocha on the wine and then he recites kiddush. This is because the wine is the cause for the kiddush. The Tzlach in Brochos (51b) explains that this is because one has already discharged his obligation of kiddush when he davened maariv. The Chachamim stated that kiddush must be recited with a cup of wine and therefore now the wine is the cause for the kidush.
The Gemora states another reason to explain the opinion of Beis Hillel and that is because of the principle that the blessing which is recited more frequently takes precedence and the brocha on wine is more frequent than the one recited for kiddush. The Tzlach explains this reason in a similar way. He states that the logic of the wine taking precedence because of its frequency is only referring to a case where he previously fulfilled his obligation of kiddush during maariv; however in an instance where one would be reciting kiddush prior to davening maariv, kiddush would take precedence over the blessing on the wine. This is based on a Gemora Zevachim (90b) which concludes (according to the Tzlach) that when presented with two mitzvos and one has more kedusha than the other, but the other is more frequent - the one with the higher level of sanctity takes precedence. If one is still obligated Biblically to recite kiddush, then the kiddush is regarded as being more kodosh and it would take precedence over the brocha on the wine, even though the wine is more frequent.
The Tzlach concludes l'halacha that women who do not daven maariv and thereby are obligated Biblically to recite kiddush, they should make kiddush first and then recite the blessing on the wine.
The Acharonim disagree with the Tzlach arguing that the Gemora in Zevachim is not conclusive and it is quite possible that a mitzva which is more frequent takes precedence over a mitzva with more kedusha.
The Gemora states another reason to explain the opinion of Beis Hillel and that is because of the principle that the blessing which is recited more frequently takes precedence and the brocha on wine is more frequent than the one recited for kiddush. The Tzlach explains this reason in a similar way. He states that the logic of the wine taking precedence because of its frequency is only referring to a case where he previously fulfilled his obligation of kiddush during maariv; however in an instance where one would be reciting kiddush prior to davening maariv, kiddush would take precedence over the blessing on the wine. This is based on a Gemora Zevachim (90b) which concludes (according to the Tzlach) that when presented with two mitzvos and one has more kedusha than the other, but the other is more frequent - the one with the higher level of sanctity takes precedence. If one is still obligated Biblically to recite kiddush, then the kiddush is regarded as being more kodosh and it would take precedence over the brocha on the wine, even though the wine is more frequent.
The Tzlach concludes l'halacha that women who do not daven maariv and thereby are obligated Biblically to recite kiddush, they should make kiddush first and then recite the blessing on the wine.
The Acharonim disagree with the Tzlach arguing that the Gemora in Zevachim is not conclusive and it is quite possible that a mitzva which is more frequent takes precedence over a mitzva with more kedusha.
3 comments:
This is the same as the old issue (raised in the Dagul m'Revava) that if women do not daven ma'ariv they have a chiyuv d'oraysa of kiddush, while their husbands chiyuv is only derabbanan - how can a husband be motzi his wife in kiddush?
yes thats true, but the tzlach was a chiddush to me. I see that we forgot to mention Chaim B.as a commenter - my apologies. a gutten Shabbos
Even if the one who is motzi others will not be drinking the wine, he still has to say hagefen. This proves that the bracha is part of the kiddush and that is why our women do not change the order.
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