Question
Every year on Simchas Torah I see many people making Kiddush on whiskey or other mashkeh rather than on wine. Occasionally, I also see people make Kiddush on mashkeh during the year on Shabbos morning. Some claim that this is an old Chassidic custom, while others say that the Rebbe strongly opposed it. What is the correct approach? Is Kiddush on mashkeh acceptable on Shabbos or Simchas Torah, and does Simchas Torah have a special leniency in this regard?
Answer
From the letter of the law, there are circumstances in which Kiddush may be recited on Chamar Medina (a recognized significant local beverage) during the daytime when wine is unavailable. However, wine remains the preferred beverage for Kiddush at all times.
At night, Kiddush is to be recited on wine (or, if necessary, bread), and not on mashkeh. During the daytime, while some forms of Chamar Medina can technically be used, wine nevertheless remains preferable whenever available.
This applies equally on Simchas Torah. Although there were times and places in which great Chassidim and even Rabbeim made Kiddush on mashkeh under certain circumstances, and although there existed a custom in some circles to make Kiddush on mashkeh during Shabbos day and Simchas Torah celebrations, the Rebbe’s final and unequivocal position was that Kiddush should be made on wine (or on bread if necessary), and not on mashkeh.
Accordingly, even on Simchas Torah, the proper practice is to make Kiddush on wine and only afterward partake of mashkeh as part of the rejoicing and farbrengen.
Explanation
In this discussion we must tackle several questions in order to come to a final conclusion and directive:
- Is Mashkeh or Chamer Medina valid for Kiddush?
- Even if determined to be valid, is wine nonetheless the preferred beverage?
- Are there any cases in which we even initially permit using Chasmer Medina over wine?
- What was the traditional Chabad custom in this matter?
- What was the Rebbe’s final practical directive on the subject?
Only after all questions are addressed can we determine the proper contemporary practice.
- Is Mashkeh Valid For Kiddush and May It Initially Be Used Instead of Wine?
There are opinions who rule that Kiddush may only be recited over wine, and not over any other substance—not bread and not any other beverage. Other opinions, however, rule that Kiddush may be recited either over wine or over bread, but not Chamer Medina. Still other opinions maintain that Kiddush may even be recited over other significant beverages, known as Chamar Medina, but even they agree that wine is preferable.
Practically, the final ruling of the Poskim is that the ideal fulfillment of the mitzvah is always to recite Kiddush over wine, both at night and during the day. This is for two reasons: First, there are Poskim who question or limit the validity of reciting Kiddush over Chamar Medina, and therefore wine is preferred in order to satisfy all opinions. Second, even those authorities who validate Kiddush over Chamar Medina agree that it does not share the same status as wine, and that wine remains the optimal and preferred beverage for Kiddush whenever it is available, as stated above.
- No wine Available:
Although we established above that the ideal fulfillment of the mitzvah is always to recite Kiddush over wine both by night and by day, when wine or grape juice is unavailable, the question becomes which alternative should be chosen: bread or Chamar Medina? It is regarding this issue that we find a distinction between the nighttime and daytime Kiddush.
The Shulchan Aruch rules (Michaber and Alter Rebbe based on the Rosh), that if wine is unavailable, then at night one may make Kiddush on bread while by day on Chamar Medina.
| Situation | Preferred |
| Friday night Kiddush | Wine |
| Friday night without wine | Bread |
| Shabbos day Kiddush | Wine |
| Shabbos day without wine | Chamar Medina |
- The Custom of Many to Recite Kiddush Over Mashkeh Despite the Preference for Wine
Notwithstanding the above ruling that wine is always the preferred beverage for Kiddush, we find that many communities became accustomed to reciting the daytime Kiddush over mashkeh rather than wine. This custom is already recorded in the earlier Poskim, including the Magen Avraham and the Alter Rebbe, who note that many people would make Kiddush on Chamar Medina instead of wine. The reason given is that in previous generations wine was often expensive, difficult to obtain, or unavailable in many locations, and people therefore relied on mashkeh for Kiddush during the day.
Today, however, this rationale is generally no longer applicable. In most places, wine and grape juice are readily available, and in many instances are no more expensive, and sometimes even less expensive, than the mashkeh used for Kiddush. Accordingly, the original justification for the widespread custom no longer exists, and the basic halachic preference remains intact: one should ideally recite Kiddush over wine rather than mashkeh whenever wine is available.
Nevertheless, among certain communities and individuals, the custom continues even today to make Kiddush over mashkeh despite the ready availability of wine. The basis for this practice is that the mashkeh is considered more cherished and significant to them than wine and thus retains the status of Chamar Medina. While this explains the existence of the custom, it does not alter the fact that wine remains the preferred choice according to the ordinary rules of Kiddush.
Now that we have discussed the halachic validity of Kiddush on mashkeh, as well as the preference to use wine whenever possible, we can proceed to examine the unique Chabad approach and the directives of the Rebbeim regarding this issue.
- The Historic Chabad Practice
Historically, there are numerous reports of Rabbeim and Chassidim making Kiddush on mashkeh under specific circumstances.
For example:
- The Tzemach Tzedek is recorded as having made daytime Kiddush on strong coffee due to health concerns.
- There are reports of the Rebbe Rashab directing certain individuals to make Kiddush on beer rather than bread when wine was unavailable.
- Simchas Torah and other festive gatherings occasionally featured Kiddush on mashkeh even when wine was available.
However, this is only half of the story.
- The Rebbe’s Strong Opposition
The decisive factor is the Rebbe’s later directives which are found in nis public Sichas, letters, and accounts from people in yechidus.
Public Sicha: In the famous farbrengen of Shabbos Parshas Shemini 5723, when discussing the restrictions regarding mashkeh, the Rebbe stated explicitly:
“Kiddush should be made only on wine (or on bread), and not on mashkeh.”
The Rebbe even explained that although according to Shulchan Aruch there is room to make Kiddush on Chamar Medina, one should not do so.
One of the strongest expressions quoted from the Rebbe is that a person should work on himself to regard mashkeh as something undesirable, thereby removing its status of special importance.
Letter: The Rebbe’s position was not merely that wine is preferable. In a letter dated 5 Teves 5723, the Rebbe expressed strong opposition to the practice of making Kiddush on whiskey. The Rebbe writes: “I was shocked by the suggestion to make Kiddush on whiskey, or even to use Kiddush as a means of sanctioning the drinking of whiskey. This is the exact opposite of the directives of my revered father-in-law, the Rebbe, Nasi of our generation.”
The Rebbe continued by urging that immediate and decisive steps be taken to correct the matter and requested to be informed of the results.
Yechidus Account: Furthermore, the following account is recorded by Rabbi Groner a”h: During the year of the Rebbe’s famous restriction on mashkeh (5723/1963), in the month of Menachem Av, one of the Chassidim, who was over seventy years old, entered for yechidus. Upon leaving, he related the following: During the yechidus, I asked the Rebbe: “For many decades I have been accustomed to making Kiddush on whiskey on Shabbos day. However, now, after the Rebbe’s talk regarding mashkeh, I am concerned that if I make Kiddush in shul on whiskey, the bochurim and others will throw towels at me. What should I do?” The Rebbe replied:
“Those who will throw the towels are right!” As Rabbi Groner concludes: “It is explicitly evident from the words of the great authority that even at seventy years of age and older, it is not viewed favorably to make Kiddush on whiskey.”
- What About Simchas Torah?
This is where much confusion exists.
Many assume that Simchas Torah is different because:
- Chassidim traditionally drank mashkeh on Simchas Torah.
- Farbrengens were held throughout the day.
- Historic sources record Kiddush on mashkeh on Simchas Torah, as mentioned above in the Chabad custom. Indeed, one source records that on Simchas Torah the Tzemach Tzedek would make Kiddush on wine or mashkeh. Furthermore, there are several testimonies from later years in which the Rebbe did not protest when certain individuals made Kiddush on mashkeh on Simchas Torah, and in at least one instance reacted positively to the conduct of an older Chassid who had made Kiddush on mashkeh on Shemini Atzeres. Likewise, it is recorded that R’ Zalman Duchman, made Kiddush on mashkeh on Shemini Atzeres, and the Rebbe said that it is a good thing as tonight is Shemini Atzeres.
Nonetheless, in my opinion, these isolated testimonies regarding specific individuals should not be used as a general justification for changing the standard practice on Simchas Torah, and should not be understood as a general directive for the public. There is simply nothing to lose by first making Kiddush on wine and then drinking mashkeh afterward as part of the joy of the day. By doing so, one fulfills the mitzvah in the ideal manner according to Shulchan Aruch and simultaneously conforms with the Rebbe’s general directive.
- The Bottom Line
While there is historical precedent for Kiddush on mashkeh, and while Shulchan Aruch allows Kiddush on Chamar Medina in certain circumstances, the practical directive for Chabad Chassidim today is clear:
- Friday night Kiddush should be made on wine.
- Shabbos day Kiddush should preferably be made on wine.
- Simchas Torah is not an exception.
- The Rebbe instructed that Kiddush should be made on wine (or on bread if necessary), and not on mashkeh.
- This directive was not limited to younger people and applies even to those over forty years of age.
- After Kiddush is properly made on wine, one may then participate in the Simchas Torah festivities and farbrengens in the accepted manner.
Sources
- Wine is always the preferred beverage for Kiddush both by night and day: Admur 272:2, 11 “Even one who has wine may technically recite Kiddush over Chamar Medina, although this is not the preferred manner of fulfilling the mitzvah, and one should ideally use wine….However, if wine is available in the city, one should not recite Kiddush over bread, but rather over wine, both at night and during the day… nonetheless, it is a mitzvah min hamuvchar to always recite Kiddush over wine.””; 600:6; Shulchan Aruch O.C. 272:9; 289:11; Tur O.C. 272; M”A 272:3, 9; 600:1; Elya Raba 272:4; Birkeiy Yosef 272:2; Mishmeres Shalom 28:6
- Poskim who rule that Chamar Medina is invalid for Kiddush even Bedieved: 1st opinion in Admur 272:11 and 2nd opinion in Michaber 272:9; Rambam 29:17; Maggid Mishneh ibid in name of Riy Giash; Hagahos Maimanis 29:3 in name of Geonim
- Poskim who rule that Chamar Medina is valid for Kiddush but wine is the preferred beverage: 2nd opinion in Admur 272:11; 289:2; Admur 472:28; 483:4 regarding four cups by Leil Haseder; Admur 182:2 regarding Kos Shel Bracha; 296:8 regarding Havdalah; 1st opinion in Michaber 272:9 that Chamer Medina is valid even for Kiddush; Michaber 289:2; Rama 483:1; Maharil; Minhagei Maharash 380; Bach 483 in name of Rashal in name of Rav Moshe Yanik; Rosh Pesachim 17 in name of Riy and Raavan and Geonim; See Kaf Hachaim 483:21; Piskeiy Teshuvos 472:9
- The ruling to use bread for nighttime Kiddush when wine is unavailable and use Chamar Medina over bread for daytime Kiddush: Admur 272:11 “Practically: If there is no wine available in the city, then at night one should recite Kiddush over bread in deference to the first opinion. During the day, however, one should recite Kiddush over a beverage that is Chamar Medina.”; 289:2; Michaber 272:9; Tur 272:9; Rosh Arvei Pesachim 17; Maggid Mishneh 29:10; Tosefes Shabbos 472:13; Piskeiy Teshuvos 272 footnote 78
- Poskim who rule that Kiddush may not be recited on Bread: Tur 272; Rosh Pesachim ibid; Rabbeinu Tam Pesachim 106b
- The Custom of many in previous times to use Chamer Medina instead of wine by Shabbos day because of wine being too expensive: Admur 272:11 “Nevertheless, in these countries where wine is expensive, one may be lenient regarding the daytime Kiddush and recite Kiddush over Chamar Medina, even if he has wine in his home. Since he first recites a blessing over the cup of Chamar Medina and then over the bread, he satisfies all opinions. Although there are authorities who maintain that Kiddush may be recited only over wine and not over bread or Chamar Medina, one need not be so stringent regarding the daytime Kiddush, since its obligation is not as severe as that of the nighttime Kiddush and wine is expensive in these countries. Nonetheless, it is a mitzvah min hamuvchar to always recite Kiddush over wine.”; Admur 271:27; M”A 272:9; Taz 272:6
- The Custom of many in previous times to use Chamer Medina instead of wine by Shabbos day because of wine being too expensive: Ashel Avraham Butchach 272; Maharsham 1:175; Piskeiy Teshuvos 289:11
- Sources which record the Chabad Rabbeim or Chassidim saying Kiddush on Mashkeh on Shabbos: Sefer Hasichos 5700 p. 49 regarding Reb Eizel Homler; Reshimos Hayoman p. 332 regarding the Rebbe Rashab; Toras Menachem 5742 3:1337; Shemuos Vesippurim 1:318 in testimony of Rav Yaakov Landau regarding the Rebbe Rashab; Leket Halichos Uminhnagei Shabbos 5; Lishmoa Ozen story 44 of Rasahab; Nitzutzei Or p. 20; Heichal Besht 21 p. 187 regarding Rebbe Rayatz; Shavuon Kefar Chabad 1900; Koveitz Hearos Ubiurim Ohalei Torah Volumes 1195 p. 66 and 1196 p. 74
- Sources which record the Chabad Rabbeim or Chassidim saying Kiddush on Mashkeh on Simchas Torah: Reshimos Hayoman p. 78 regarding the Tzemach Tzedek; Hamelech Bemisibo 1:267; Toras Menachem 54:165; Koveitz Hearos Ubiurim Ohalei Torah Volumes 1196 p. 77
- Regarding the Rebbe’s opposition to Kiddush on Mashkeh: Letter in Shaareiy Halacha Uminhag; Sefer Hasichos 5682 p. 28, 5691 p. 184; Toras Menachem 36:353; and p. 351 footnote 126; Shulchan Menachem 2:66; Hiskashrus 773 p. 15, 735 p. 19, 644 p. 18; Rabbi Groner in Hiskashrus who retells of the Yechidus above; Koveitz Hearos Ubiurim Ohalei Torah Volumes 1195 p. 66 and 1196 p. 74