Reuven calls me: I have not been well, and I need to eat something shortly after awaking. On weekdays, I daven shortly after I wake up and then eat immediately afterwards, but there is no available minyan for me to attend early Shabbos morning. What should I do? Question #2:
Ahuva asks: It is difficult for me to wait for Kiddush until my husband returns from shul. May I eat something before he arrives home? Question #3:
Someone told me that a woman may not eat in the morning before she davens, but I remember being taught in Beis Yaakov that we may eat once we say the morning berachos. Is my memory faulty? Answer:
When we recite Kiddush on Friday evening, we fulfill the Torah's mitzvah of Zachor es yom hashabbos lekadsho, Remember the day of Shabbos to sanctify it.
There is another Kiddush, introduced by our Sages, which is simply reciting borei pri hagafen and drinking wine prior to the Shabbos day meal. This article will discuss under what circumstances one may eat before reciting the daytime Kiddush.
First, we need to categorize that there are two related subjects here:
May one eat before reciting Kiddush?
May one eat before davening in the morning? May one eat before reciting Kiddush, either at night or day?
May one eat or drink prior to reciting the Torah-required evening Kiddush? Although the Tanna, Rabbi Yosi, holds that someone eating a meal when Shabbos begins is not required to interrupt, but may complete his meal and then recite Kiddush afterwards, the Gemara concludes that we do not follow this approach. Once Shabbos arrives, it is forbidden to eat or drink anything until one recites or hears Kiddush (Pesachim 100a). The poskim conclude that one may not even drink water before Kiddush (Shulchan Aruch Orach Chayim 271:4).
What is the halacha regarding eating or drinking before daytime Kiddush? This matter is disputed by the two great pillars of halacha, the Rambam and the Raavad. The Rambam (Hilchos Shabbos, 29:10) declares that one may not taste anything before reciting the daytime Kiddush, whereas the Raavad contends that this prohibition applies only to the evening Kiddush, but not to the morning Kiddush.
What is the underlying issue of this difference of opinion? At first glance, it would seem that the Rambam and the Raavad are disputing the following question: When our Sages required Kiddush in the daytime, did they provide it with all the rules of evening Kiddush? After all, there is a general halachic principle Kol detikun rabbanan ke'ein de'oraysa tikun, whatever the Sages instituted, they did so following the pattern of the Torah's mitzvos. (For brevity's sake, I will henceforth refer to this concept simply as Kol detikun rabbanan.) Kol detikun rabbanan would indicate that just as one may not eat or drink before evening Kiddush, similarly one may not eat or drink before morning Kiddush. It would seem that the Rambam is contending that Kol detikun rabbanan applies to daytime Kiddush, whereas the Raavad disputes this, for a reason that we will soon explain.
However, a careful reading of the Rambam demonstrates that this analysis is somewhat oversimplified, since the Rambam, himself, does not fully apply the concept Kol detikun rabbanan to daytime Kiddush. Whereas he introduces Chapter 29 of Hilchos Shabbos by stating: "It is a positive mitzvah of the Torah to sanctify Shabbos with words," when he begins discussing the daytime Kiddush, he says, "It is a mitzvah to recite a beracha over wine on Shabbos morning before one eats the second meal of Shabbos, and this is called Kiddusha Rabbah." Evidently, the daytime Kiddush is not a second mitzvah of Kiddush, but simply announces that the daytime meal is in honor of Shabbos. (The early commentaries note that the term Kiddusha Rabbah [literally, the great Kiddush] for the daytime Kiddush, whose origin is in the Gemara itself [Pesachim 106a], is intentionally overstated.) We could say that the evening Kiddush is a sanctification of Shabbos, whereas the daytime Kiddush is a proclamation about the coming meal. Reciting Kiddush over Bread
Now that we understand that evening Kiddush and daytime Kiddush serve different functions, we can explain why there are other halachic differences between them. For example, one may recite evening Kiddush over the challah-bread that one is using for the meal, but one may not use the bread of the day meal as a substitute for the daytime Kiddush. After all, if daytime Kiddush is to proclaim that the coming meal is in Shabbos' honor, this proclamation must precede the meal and be somewhat extraordinary.
So now we need to ask: If daytime Kiddush serves a different function than evening Kiddush, why does the Rambam prohibit eating before daytime Kiddush? The answer is that he understands that some laws of Kiddush still apply in the daytime. The dispute between the Rambam and the Raavad is the degree to which daytime Kiddush is compared to evening Kiddush. The Halacha
The accepted halacha follows the Rambam: that one may not eat before daytime Kiddush (Shulchan Aruch Orach Chayim 289:1), although as we will soon see, the Raavad's opinion is not completely ignored by later authorities. They often factor the Raavad's opinion when other mitigating circumstances exist, a halachic concept called tziruf. For example, the Elyah Rabbah (286:9) rules that a weak person who has davened Shacharis and has no beverage available for Kiddush may rely on the Raavad together with another opinion who contends that there is no obligation to make Kiddush until one has completed davening musaf. May one drink water before Kiddush?
In regard to the evening Kiddush, the halacha is that one may not drink anything, even water, after Shabbos begins and before reciting Kiddush. Does the same law apply to morning Kiddush? The Tur cites a dispute whether one may drink water before davening on Shabbos morning, since one has as yet not recited or heard Kiddush. He quotes the Avi HaEzri as prohibiting this, whereas the Tur's own father, the Rosh, permitted drinking water before Kiddush, and he, himself, drank before Shabbos morning davening. The Rosh reasoned that drinking before Kiddush is prohibited only once the time for reciting Kiddush has arrived, which is not until one has davened. Prior to davening, one is prohibited from eating, and, therefore, it is too early for the Shabbos meal, and too early for Kiddush. As we will soon see, one may drink tea or coffee before davening on weekdays, and the Rosh permits this also on Shabbos morning. May one eat before morning davening?
At this point, we can discuss the first question raised by Reuven above: I have not been well, and I need to eat something shortly after awaking. On weekdays, I daven shortly after I wake up and then eat immediately afterwards, but there is no available minyan for me to attend early Shabbos morning. What should I do?
Reuven's question involves an issue that we have not yet discussed: May one eat before davening in the morning?
The Gemara states: "What do we derive from the verse, You may not eat over blood? That you may not eat (in the morning) before you have prayed for your 'blood'… The verse states, in reference to someone who eats and drinks prior to praying: You have thrown me behind your body (Melachim 1 14:9). Do not read your body (in Hebrew gavecha), but your arrogance (gai'echa). The Holy One said: After this person has indulged in his own pride (by eating or drinking), only then does he accept upon himself the dominion of heaven (Berachos 10b)!?"
The halacha that results from this Gemara is codified by all authorities. To quote the Rambam: "It is prohibited to taste anything or to perform work from halachic daybreak until one has prayed shacharis" (Hilchos Tefillah 6:4). Would you like tea or coffee?
Although all poskim prohibit eating and drinking before morning davening, we find early authorities who permit drinking water before davening, since this is not considered an act of conceit (Rosh quoting the Avi HaEzri; the Beis Yosef cites authorities who disagree, but rules like the Avi HaEzri). Most later authorities permit drinking tea or coffee, contending that this is also considered like drinking water, but the poskim dispute whether one may add sugar to the beverage. The Mishnah Berurah and others prohibit this, whereas the Aruch Hashulchan and most later authorities permit it. They are disputing whether adding sugar to the beverage promotes it to a forbidden beverage, or whether it is still considered water that one may imbibe before davening. Hunger
The Rambam rules that someone who is hungry or thirsty should eat or drink before he
davens, so that he can daven properly (Hilchos Tefillah 5:2).
Similarly, some authorities contend that,for medical reasons, one may eat or drink before davening. They explain that the Gemara prohibited only eating or drinking that demonstrates arrogance, whereas medical reasons, by definition, do not express arrogance (Beis Yosef, quoting Mahari Abohav). This approach is accepted as normative halacha by the Shulchan Aruch (Orach Chayim 89:3). I will be hungry!
What is the halacha if someone is, as yet, not hungry, but he knows that he will be so hungry by the end of davening that it will distract him from davening properly. Is he permitted to eat before davening, so that the hunger does not distract him? This question impacts directly on Reuven's question.
The answer to this question appears to lie in the following Talmudic discussion:
Rav Avya was weak and, as a result, did not attend Rav Yosef's lecture that transpired prior to musaf. The next day, when Rav Avya arrived in the Yeshiva, Abayei saw Rav Avya and was concerned that Rav Yosef may have taken offense at Rav Avya's absence. Therefore, Abayei asked Rav Avya why he had failed to attend the previous day's lecture. After which the following conversation transpired:
Abayei: Why did the master (addressing Rav Avya) not attend the lecture?
Rav Avya: I was not feeling well and was unable to attend.
Abayei: Why did you not eat something first and then come?
Rav Avya: Does the master (now referring to Abayei) not hold like Rav Huna who prohibits eating before davening musaf?
Abayei: You should have davened musaf privately, eaten something and then come to shul (Berachos 28b).
We see from Abayei's retort, that someone who is weak should daven first and then eat, even if this means that he davens without a minyan. Based on this passage, several noted authorities rule that someone who will not be able to wait until after davening, and cannot find an early minyan with which to daven, should daven privately (beyechidus), eat and then attend shul in order to hear the Torah and fulfill the mitzvos of answering Kaddish and Kedusha (Beer Heiteiv 89:11; Biur Halacha 289; Daas Torah 289 quoting Zechor Le'Avraham; Shu"t Igros Moshe, Orach Chayim 2:28 at end of teshuvah). Thus, it seems that we can positively answer Reuven's question: If he cannot wait to eat until davening is over, he should daven be'yechidus, make Kiddush and eat something, and then come to shul to answer Borchu, Kedusha, Kaddish and hear kerias Hatorah. May a woman eat before Kiddush?
At this point, we have enough information to discuss Ahuva's question: It is difficult for me to wait for Kiddush until my husband returns from shul. May I eat before he arrives home?
Of course, Ahuva may recite Kiddush herself and eat something before her husband returns home. To fulfill the mitzvah, she needs to eat something that fulfills the halacha of Kiddush bimkom seudah¸ a topic we will have to leave for a different time. However, Ahuva either does not want to recite Kiddush, or does not want to eat something to accompany the Kiddush. Is there a halachic solution to permit her to eat or drink before Kiddush?
There are some authorities who suggest approaches to permit Ahuva to eat or drink before Kiddush. Here is one approach:
Although most authorities obligate a woman to recite the daytime Kiddush and prohibit her from eating before she recites Kiddush (Tosafos Shabbos 286:4, 289:3; Pri Megadim, Mishbetzos Zahav 289:1; Mishnah Berurah 289:6), this is not a universally held position. One early authority (Maharam Halavah, Pesachim 106, quoting Rashba) contends that women are absolved of the requirement to recite daytime Kiddush, for the following reason:
Since the daytime Kiddush is not an extension of the mitzvah of evening Kiddush, but is to demonstrate that the meal is in honor of Shabbos, this requirement does not devolve upon women. Although this approach is not halachically accepted, some authorities allow a woman to rely on this opinion, under extenuating circumstances, to eat before reciting morning Kiddush (Shu"t Minchas Yitzchak 4:28:3). When does a married woman become obligated to make Kiddush?
Rav Moshe Feinstein presents a different reason to permit a married woman to eat before Kiddush. He reasons that since a married woman is required to eat the Shabbos meal with her husband, she does not become responsible to make Kiddush until it is time for the two of them to eat the Shabbos meal together, meaning after davening (Shu"t Igros Moshe, Orach Chayim 4:101\2). However, the Shemiras Shabbos Kehilchasah (Chapter 52, note 46) quotes Rav Shelomoh Zalman Auerbach as disputing Rav Moshe's conclusion that a married woman has no obligation to make Kiddush before the Shabbos meal. Firstly, he is unconvinced that she is halachically required to eat her meal with her husband, and, even if she is, that this duty permits her to eat before Kiddush.
If we do not follow the lenient approaches mentioned, when does a woman become obligated to recite Kiddush and, therefore, at what point may she no longer drink tea, coffee, and water? The Acharonim debate this issue, but understanding their positions requires an understanding of a different topic. What must a woman pray?
All authorities require a woman to daven daily, but there is a dispute whether she is required to recite the full shemoneh esrei (I will call this the "Ramban's opinion"), or whether she fulfills her requirement by reciting a simple prayer, such as the morning beracha that closes with the words Gomel chasadim tovim le'amo Yisrael. (I will refer to this as the "Magen Avraham's opinion.") Allow me to explain. When may she eat?
According to the Ramban's opinion that a woman is required to recite the full shemoneh esrei, she may not eat in the morning without first davening (see the previous discussion), whereas according to the Magen Avraham's opinion that she fulfills her requirement once she has recited a simple prayer or morning berachos, she may eat once she recited these tefilos.
Some authorities rule that a woman becomes obligated to hear Kiddush as soon as she recites berachos, since she has now fulfilled her requirement to daven and she may therefore begin eating. According to this opinion, once she recited berachos on Shabbos morning, she may not eat or drink without first making Kiddush (Tosafos Shabbos 286:4, 289:3). This approach contends that before she recites morning berachos, she may drink water, tea or coffee, but after she recites morning berachos, she may not even drink these beverages without first reciting Kiddush.
There is another view, that contends that a woman can follow the same approach that men follow, and may drink water, tea or coffee even after she recited berachos before she has davened (Pri Megadim, Eishel Avraham 289:4 as understood by Halichos Beisah page 204).
At this point we can address the third question I raised above:
"Someone told me that a woman may not eat in the morning before she davens, but I remember being taught in Beis Yaakov that we may eat once we say the morning berachos. Is my memory faulty?"
Many authorities contend that although a woman should daven shemoneh esrei every morning, she may rely on the opinion of the Magen Avraham in regard to eating, and may eat at home after reciting morning berachos. In many institutions, this approach was preferred, since it accomplishes that the tefillah the girls recite is a much better prayer, and they learn how to daven properly. Conclusion
According to Rav Hirsch, observing Shabbos and declaring its holiness means recognizing that the arrival of Shabbos signifies that man's activity has attained its goal. Now, it is time to recognize Hashem's creation and devote ourselves to developing our spirituality. When we recite Kiddush, we should internalize this message.
This Shiur is published also at Rabbi Kaganof's site