Daily Halacha: From Sinai to Your Shabbos Table: The Biblical Roots of Kiddush – Part 1 (Thursday, 18th Shevat)

The Biblical Mitzvah of Kiddush – Sanctifying the Shabbos – Its Source, Meaning, and Fulfillment:

The mitzvah of making Kiddush on Friday night is one of the most beloved and enduring traditions in Jewish life. It is widely observed across the full spectrum of Jewish sects, including amongst many non-observant Jews, and remains a central feature of the Shabbos experience in homes throughout the world. What many may not realize is that reciting Kiddush is not merely a cherished custom; it is the fulfillment of a biblical commandment—the fourth of the Ten Commandments—charging us to “remember the Shabbos day to sanctify it.” In the discussion that follows, we will explore the biblical origins of this mitzvah and the Torah’s intent behind it. In this halacha, we will also clarify that the biblical mitzvah of Kiddush is fulfilled through words alone, through verbally sanctifying the Shabbos. From a Torah perspective, the essence of Kiddush is the act of sanctification expressed verbally, and it does not inherently require wine for its fulfillment. Although in contemporary practice Kiddush has become almost synonymous with the cup of wine—and many place their primary focus on the wine itself—the truth is that the wine is secondary, a rabbinic enhancement instituted to honor and elevate the mitzvah. The main component of Kiddush is the verbal declaration, as the very word Kiddush literally means “to sanctify.” The mitzvah’s core purpose is the sanctification expressed in speech; the wine serves as a vessel through which this sanctification becomes more dignified and emotionally impactful, but it is not the essence of the biblical command.

The Biblical Mitzvah and Positive Command:[1]

The fourth of the Ten Commandments instructs us:[2] “זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ” – “Remember the Shabbos day to sanctify it.” From this verse we learn that in addition to the general prohibition against performing melachah on Shabbos—enumerated in the Ten Commandments in Parshas Va’eschanan as Shamor[3]—there exists a positive biblical commandment to actively sanctify the Shabbat. This mitzvah obligates a person to verbally declare the sanctity of Shabbos at its onset, as will be explained in C.

Havdalah: Some Poskim[4] rule that the Biblical command of Zachor applies not only at the entrance of Shabbos but also at its departure, and hence just as we must sanctify Shabbos through Kiddush when it begins, so too we must likewise sanctify it upon its conclusion through Havdalah. [Under this approach, Havdalah is considered a biblical positive commandment, serving as a fulfillment of zachor, much like Kiddush does at Shabbat’s onset.] However, not all authorities agree. Many Poskim[5] maintain that Havdalah is rabbinic in nature, not biblical. [According to this view, the Torah‑level mitzvah of zachor applies exclusively to the sanctification of Shabbat at its entrance, through Kiddush.]

The Day Kiddush:[6] The Kiddush by Shabbos day is only a Rabbinical obligation, [as one has already sanctified the Shabbos the previous night and fulfilled his Biblical obligation].

Yom Tov:[7] According to all opinions, the mitzvah of kiddush on Yom Tov is merely rabbinical as there is no positive command to sanctify the Yom Tov.

Its reason and purpose:[8]

The Sefer HaChinuch explains that the mitzvah of sanctifying the Shabbos was given in order that, through verbally recalling the greatness of the day, we engrave within our hearts the fundamental belief in creation ex nihilo—that God created the world and renews it, and that He fashioned the universe in six days. The act of remembering Shabbos’s sanctity serves to deepen our awareness that God is the Creator and Master of all existence. The Chinuch further notes that this is the reason Chazal instituted that Kiddush be recited over wine, as will be explained next. Human nature is such that a person’s heart is more aroused, joyful, and receptive when partaking of food and drink, particularly wine. This heightened emotional state enables the words of Kiddush—our declaration of Shabbat’s holiness—to be absorbed more deeply and internalized more fully. [From the Chinuch’s explanation we learn an essential point: while the mitzvah may be technically fulfilled by merely reciting the words of sanctification, its true intent lies in the internalization of its message. Kiddush is not simply a formula; it is a declaration meant to awaken our recognition that God created the world, that He governs it, and that we are His servants who must love, revere, and serve Him. Seen in this light, the rabbinic requirement to recite Kiddush over wine is not merely an external embellishment. Rather, it functions as a means to deepen the emotional and spiritual impact of the biblical mitzvah, enabling the sanctification of Shabbos to resonate more profoundly within the heart.]

How – Pronouncement of Sanctification versus use of Wine:[9]

The Biblical command of Zachor refers specifically to verbal sanctification, performed at the entrance of Shabbos, thereby welcoming its holiness through spoken acknowledgment. Thus, from a biblical perspective, the mitzvah of Kiddush does not inherently require wine or bread, and the use of wine during Kiddush is a rabbinic enactment. [In fact, some Poskim[10] suggest that each time one mentions and expresses the holiness of Shabbos he fulfills this biblical mitzvah of Zachor, and it is not considered to have expired once fulfilled the first time. This applies even throughout the week, as through doing so one remembers the Shabbos. It is for this reason that the verse of Zachor of Shabbos is recorded in the six Zechiros which we recite daily, as writes Admur in the Siddur, as some Poskim[11] rule it is a positive command to remember Shabbos daily. Interestingly, perhaps it is for this reason that the Poskim[12] record that one should be particular to say the words “Shabbat Shalom” when greeting someone Friday night or Shabbos day, rather than simply good evening and good morning, in order to constantly fulfill this mitzvah.]

What to say:[13] The words required to be said to fulfill the Biblical command of sanctifying the Shabbos in its entrance, are words that express the greatness and loftiness of the day. [There are no set words to this biblical requirement, and each person can recite whatever words he chooses to praise the Shabbos, such as saying Boiy Kalah, or by reading verses in Scripture that discuss the holiness or mitzvah of Shabbos, such as Vayechulu and Vishamru.[14] Accordingly, some Poskim[15] suggest that perhaps even simply saying the words “good Shabbos” fulfills this obligation and it is not necessary to mention actual words of sanctification or holiness. Indeed, it is for this reason amongst others that when a woman recites the blessing over the Shabbos candles it is considered that she has accepted and sanctified the Shabbos even if no words of sanctification were said [i.e. did not say Kodesh].[16] However, on the other hand, there are Poskim[17] who rule that it is necessary to mention the actual sanctification and holiness in one’s statement. Furthermore, some Poskim[18] rule that it is also required to mention the Exodus within the sanctification, and if one does not do so then he does not fulfill his obligation. Others, however, negate this requirement.[19]]

[1] See Admur 271:1 “There is a positive commandment from the Torah to sanctify the day of Shabbat through words, as it is stated: “Remember the day of Shabbat to sanctify it.” Meaning, one must remember it with expressions of praise and sanctification. A person must recall it at its entrance and at its exit. At its entrance: through Kiddush At its exit: through Havdalah. However, some say that Havdalah is only rabbinic, and that according to Torah law one is required to remember it only at its entrance. This will be explained in Siman 296.”; M”A 271:1; Rambam Shabbos 29:1; Pesachim 1061; Shemos 20:6; Sefer Hachinuch Mitzvah 26; Rambam sefer Hamitzvos Asei 155; Tosafus Sukkah 38a; Pesachim 106a; M”B 271:2

[2] Shemos 20:8

[3] Devarim 5:12

[4] 1^st opinion in Admur 296:19; Stam opinion in Admur 271:1; Stam opinion in Michaber 296:1; Rambam Shabbos 29:1 and Sefer Hamitzvos Mitzvah 155; Chinuch Mitzvah 51

[5] 2^nd opinion in Admur 296:19; Yeish Omrim in Admur 271:1; 2^nd opinion in Michaber 296:8; Tosafus Rabbeinu Yehuda Brachos 20b; Shibulei Haleket 130; Orchos Chaim Havdalah 18; Rabbeinu Tam; Maggid Mishneh in name of Yeish Omrim; Opinion in Meiri Brachos 20b

[6] Admur 289:2 “And the Sages instituted to recite Kiddush over wine before the morning meal, just as one recites it before the evening meal, because the honor of the day takes precedence over the honor of the night. And if one would not recite Kiddush during the day over wine, the honor of the night would become greater than the honor of the day. In any case, they did not institute reciting the Kiddush blessing that was said at night; rather, it is sufficient to recite the blessing of…”; Michaber 289:1; Pesachim 106a; M”B 271:2

[7] Admur 271:4 “The Kiddush recited on Yom Tov is rabbinic in origin. Nevertheless, it carries all the same laws as the Kiddush of Shabbat in every respect. However, if one has only a single cup of wine, and Yom Tov falls on Thursday night, then the Kiddush of Shabbos takes precedence over that of Yom Tov, since the primary obligation of Kiddush on Shabbat is from the Torah, even though the requirement to recite it over a cup of wine is rabbinic.”; M”A 271:1; Maggid Mishneh 29:18

[8] Chinuch ibid

[9] Admur 271:1 “There is a positive commandment from the Torah to sanctify the day of Shabbat through words…..with expressions of praise and sanctification.”; Admur 271:2 “The Sages instituted that this act of remembrance be performed over a cup of wine, both at the entrance of Shabbat and at its exit…. for according to Torah law, one requires only verbal remembrance, without wine, and this remembrance was already made in the prayer.”; See also Admur 190:4 and 297:7; M”A 271:1; Rambam Shabbos 29:7; Pesachim 106a; Chinuch and Rambam ibid “to speak words on the day of Shabbos in his entrance and also in its exit which mention the greatness of the day and its loftiness”; Tosafus Sukkah 38a and Pesachim 106a; Rashba 4:295 “Kiddush from the Torah means to remember Shabbat at its entrance with praise and exaltation, similar to what our Sages said (Shabbat 119a): Rabbi Chanina would say, ‘Let us go out to greet the Shabbat Queen,’ and he would praise and say, ‘Come, O bride.’ And similarly, through the recitation of verses that express the sanctity of Shabbat—such as the reading of Vayechulu or V’shamru Bnei Yisrael et HaShabbat—each person according to what is prepared for him, and each one according to his praise of its sanctity. And this is done verbally, without holding any object—neither his cup nor his bread.”; M”B 206:2; Piskeiy Teshuvos 271:6

[10] Chasam Sofer 15; Piskeiy Teshuvos 271:6 footnote 30

[11] Opinion in Admur 60:4; M”A 60:2; Ramban Shemos 20:8

[12] Shelah, brought in Beir Heiytiv 307:2; M”B 307:5

[13] Admur ibid “Meaning, one must remember it with expressions of praise and sanctification”; Rambam ibid; Rashba ibid; See Chinuch and Rambam ibid “to speak words on the day of Shabbos in his entrance and also in its exit which mention the greatness of the day and its loftiness”

[14] Rashba ibid

[15] Hagahos Rav Akiva Eiger on 271:1; See Rashba ibid; Teshuvah Meahavah 2:239; Shelah, brought in Beir Heiytiv 307:2; M”B 307:5; Imrei Yosehr 1:202; Piskeiy Teshuvos 271 footnote 1 and 67

[16] Afrasakta Deanya 1:40; SSH”K 47 footnote 18 in name of Rav SZ”A; Ketzos Hashulchan 79 footnote 1

[17] Biur Halacha 271:1 “Iskish”

[18] Minchas Chinuch Mitzvah 31; Biur Halacha 271:1; Pesachim 117b; See Maharam Shick 120; Chasan Sofer 32; Arugas Habosem 61

[19] See Chaim Sheol 2:43 that it is only Rabbinical; Shoel Umeishiv Tinyana 4:60; Imrei Yosher 1:202; Minchas Yitzchak 3:54; See Divrei Malkiel 1:15; Hisorerus Teshuvah 1:123; Shevet Halevi 1:54; Piskeiy Teshuvos 271 footnote 66