Making Kiddush Again at Lunch

If one makes Kiddush Shabbos day and has mezonos, should he make Kiddush again at the seuda?

The gemara[1] derives the biblical obligation of Kiddush from the passuk זכור את יום השבת לקדשו requiring one to recite Kiddush on Friday night to sanctify the day of Shabbos. The gemara adds that one must recite Kiddush once again on Shabbos day, but unlike Friday night this Kiddush consists only of בורא פרי הגפן [2]. Elsewhere,[3] the gemara teaches that in order to fulfill the mitzvah of Kiddush one must eat a meal in the very location where one recites Kiddush – קידוש במקום סעודה. The Rishonim are divided as to what sort of food consists of as a seudah. Tosfos[4] indicates that the meal eaten in the place of Kiddush must consist of bread. Similarly, the Rambam,[5] when presenting the requirements of the Shabbos morning Kiddush, writes that one must wash for bread after reciting Kiddush. However, the Tur[6] cites the Geonim who believe that it is sufficient to drink wine in the place of Kiddush and then a subsequent bread meal can be eaten in a different location. The Shulchan Aruch[7] cites the view of the Geonim, and the Magen Avraham[8] adds that by the very same token eating cake is deemed a seudah as well.

While this is accepted by many Poskim, [9] R' Akiva Eiger[10] writes that only a true bread meal fulfills the requirement of מקום סעודה, and as such he questions the assumption of the Shulchan Aruch that wine suffices, as well as the Magen Avraham’s supposition that cake is considered a meal.[11] Additionally, the Biur Halacha[12] cites the Ma’aseh Rav[13] that on Shabbos the Vilna Gaon would make Kiddush only when eating a bread meal.[14] Most Poskim accept the view of the Magen Avraham, and thus one who ate at the Shabbos morning “kiddush” need not recite Kiddush a second time prior to the meal. Nonetheless, R' Moshe Shternbuch[15] believes that it is proper to recite Kiddush again because, although the Shulchan Aruch and Magen Avraham are OK with eating cake or wine alone, he counts many Rishonim who indicate otherwise and for this reason he believes it is proper to recite Kiddush again.[16] R’ Moshe Feinstein[17] suggests that the Geonim (cited in the Tur and Shulchan Aruch) do not believe that one actually fulfills the obligation of קידוש במקום סעודה with cake or wine, but rather by way of eating these sorts of foods the Kiddush is not considered for naught, but they concede that in order to fulfill the requirements of קידוש במקום סעודה one must eat a bread meal.[18] Thus, following R’ Moshe's view, one would need to recite Kiddush a second time. Additionally, the Aruch HaShulchan[19] writes that while the view of the Geonim is accepted, it is best to eat a meal immediately after reciting Kiddush, as that is the primary sort of מקום סעודה. Thus, while one may fulfill the obligation by eating at the “kiddush” it would be best to recite a second Kiddush.[20] There is one more practical reason to recite a second Kiddush, and that is because at times some members of the family did not attend the “kiddush” or they may not have eaten the minimal amount to be considered a סעודה and thus it may the prudent thing to recite Kiddush again.

[1] Pesachim 106a

[2] See Mishna Berura 2 who records the custom to recite some Pesukim prior to the bracha. See Teshuvos V’Hanhagos 2:164 who points out that Rambam Shabbos 29:10 states that only בורא פרי הגפן is said and that was the custom of R’ Chaim Soloveitchik.

[3] Pesachim 101a

[4] D.h Taeimu, see Beis Yosef 273 d.h Kasvu Hageonim

[5] Shabbos 29:10

[6] 273

[7] 273:5

[8] 273:11

[9] See Mishna Berura 25

[10] 273 d.h Minei

[11] He cites Rabbeinu Yonah as proof of this idea. R’ Yonah explains that bread is required for the first two meals on Shabbos due to קידוש במקום סעודה, while seudah shlishis suffices with other dishes because there is no Kiddush. See Rabbi’s Responsa Moadim #118.

[12] D.h. Kasvu

[13] 122

[14] See however the Biur Hagra d.h. V’Davka where he seems to accept the view of the Shulchan Aruch and Magen Avraham that both wine and cake are sufficient. See Teshuvos Orach Yaakov 46 of R’ Yaakov Forcheimer who suggests that the Ma’aseh Rav records the Vilna Gaon’s personal stringency but fundamentally he agrees that the other options are acceptable.

[15] Teshuvos V’Hanhagos 1:264

[16] He records that this was the custom of the Chasam Sofer, see however the introduction to Teshuvos Machane Chaim volume 3 page 7 where the historical background for the Chasam’s Sofer custom is recounted.

[17] Iggros Moshe OC 4:63:8

[18] This is part of R’ Moshe’s general perspective of קידוש במקום סעודה based upon the Rashbam 101a d.h. Af. See Rabbi’s Responsa Moadim # 130.

[19] 273:8

[20] See Kaf Hachaim 273:5 who writes this explicitly.