‫ גמרא‬Y17 2016-2017 Unit 9 ‫בס״ד‬

4.20.17
Source Sheet #16: Have a Make it a Great Day! The Relationship Between ‫ קדושת שבת‬and ‫קידוש של שבת‬
I. ‫חזקתו בדוק‬- A Reasonable Assumption?
A. "‫”זָכֹור אֶת יֹום הַּשַּׁבָת לְַקּדְׁשֹו‬, Analyzed
1. ‫זכור‬: to remember or to mention
2. ‫יום השבת‬: Can mean the “daytime when it’s light” or the “entire 24 hour period day of ‫”שבת‬
3. ‫לקדשו‬: To make holy, or to acknowledge it’s holiness
B. .‫גמ׳ פסחים קו‬
1. The ‫ פסוק‬of "‫ "זָכֹור אֶת יֹום הַּשַּׁבָת לְַקּדְׁשֹו‬in ‫ שמות‬proves that one should be ‫ זוכר‬Shabbos over a cup [say ‫]קידוש‬.
a) (this is an ‫אסמכתא‬, because ‫ קידוש‬over wine is ‫)מדרבנן‬.
2. However, this teaches about the day. What’s the source for ‫ קידוש‬at night?
a) One answer is "‫ "זָכֹור אֶת יֹום הַּשַּׁבָת לְַקּדְׁשֹו‬at night (this will be explained).
(1) Why do we first learn about the day and then ask about the source of ‫ מקדש‬at night? It should be the
opposite; after all, ”‫ ”לְַקּדְׁשֹו‬suggests making holy the arrival of ‫שבת‬, which occurs at night!
(a) This could mean that “‫ ”לקדשו‬means “to make it holy”, because it’s important to make ‫ שבת‬holy as
soon as possible.
(b) It could also be that “‫ ”לקדשו‬means “because of its holiness” because if we’re recognizing the holiness
of ‫ שבת‬we should do it right away and not wait until the morning to react to the holiness.
i) However, this answer isn’t supported by the ‫גמ׳‬
(c) ‫רש״י ד״ה לקדשו‬: At the moment that the day of ‫ שבת‬becomes sanctified (when ‫ שבת‬sets in)
(d) ‫רש״י ד״ה אין לי אלא ביום‬: Later on, we ask, “Wouldn’t it be on the contrary: the primary holiness
should be at night, when ‫ שבת‬truly sets in?”
(e) ‫רשב״ם ד״ה לקדשו‬: The word “‫ ”לקדשו‬teaches that we do ‫ קידוש‬when the day becomes holy.
(f) Comparison of Rashi and ‫רשב״ם‬:
i) ‫ רש״י‬says “‫ ”משעה‬while ‫ רשב״ם‬says “‫”בשעה‬.
ii) This could mean that Rashi holds that “‫ ”לקדשו‬means “to recognize the holiness of the day”, but
‫ רשב״ם‬holds that “‫ ”לקדשו‬means “actually sanctifying the day”
4.21.17 (2) The ‫ תנא‬asked about the source for the night; how does he learn from "‫זָכֹור אֶת יֹום‬... ?”
3.How could a ‫ פסוק‬that proves ‫ קידוש‬of the day prove that we do ‫ קידוש‬at night?
a) This means the Gemara holds that ‫ יום‬means daytime and not the entire 24 hours of ‫שבת‬
b) It means, "‫”זָכֹור אֶת יֹום הַּשַּׁבָת לְַקּדְׁשֹו‬: when ‫ שבת‬begins (‫)בכניסתו‬, one should mention it over a cup.
(1) Therefore, it’d appear to be that ‫ בכניסתו‬would be at night
4. However, this only teaches us about the night - what is the source for daytime ‫?קידוש‬
a) We answer that it’s"‫”זָכֹור אֶת יֹום הַּשַּׁבָת‬.
5. In essence, the ‫ גמ׳‬says that the ‫ ברייתא‬should be read as “‫ ”זָכֹור אֶת יֹום הַּשַּׁבָת בכניסתו‬as the source for ‫ קידוש‬at
night, while “‫ ”זָכֹור אֶת יֹום הַּשַּׁבָת‬would be the source for ‫ קידוש‬during the day
6. Alternative ways to understand the ‫’ברייתא‬s 1st version
a) The source of ‫ קידוש‬for the day is based on the word “‫”זכור‬, while the source for ‫ קידוש‬at night is based on the
word “‫”לקדשו‬. This doesn’t go with the ‫ רשב״ם‬and
‫רמב״ן‬, who left out the word “‫ ”לקדשו‬from the ‫ פסוק‬for ‫יום‬ ‫לילה‬
the nighttime ‫קידוש‬.
‫זכור את יום השבת‬ ‫ זכרהו‬- ‫זכור‬ ‫תלמוד בבלי‬
II. An Alternative Source [Timing - ‫]לקדשו‬
A. ‫מכילתא יתרו פרשה ז׳‬ (‫)בשעה שמקדש‬
1. The ‫ מכילתא‬first says that they are ‫ מקדש‬on wine in the
entrance of ‫שבת‬, just like the ‫גמרא‬, and the source for both ‫ מקדשין זכור את יום השבת‬- ‫לקדשו‬ ‫מכילתא‬
is the same (‫)זכור את יום השבת לקדשו‬ (Alternatively, ‫ושמרתם‬ (With the flipping
a) Bases the ‫ חיוב‬at night off the word ‫״לקדשו״‬ ‫קודש‬ ‫כי‬ - ‫השבת‬ ‫את‬ of the ‫)גר״א‬
2. However, it asks, that’s only for ‫קדושת היום‬. What about ‫)היא‬
‫?קדושת לילה‬ ‫לקדשו‬ ‫ושמרתם‬ ‫מכילתא‬
a) It says ‫’לילה‬s source for is ‫״ושמרתם את השבת״‬ ‫את השבת כי‬ (With the original
(1) This is much different than what the ‫ גמרא‬says ‫קדש היא‬ version as portrayed
(2) bases the ‫ חיוב‬for night off the word ‫לקדשו‬s by the ‫)נצי״ב‬
3. However, it asks, that’s only for ‫שבת‬. What about ‫?יו״ט‬
a) It answers that the source for that is ‫״אלה מועדי ה׳״‬ ‫אסמכתא‬ ‫לקדשו‬ ‫רמב״ן‬
(‫)דרבנן‬
4. According to the ‫גר״א‬, the ‫’מכילתא‬s basic idea is the ‫קידוש‬
at night makes ‫ שבת‬holy, and once it is holy we are ‫ שומר‬the

Y.U. Kurz 1
 ‫ קדושה‬during the day.
4.24.17 B. ‫הגהות הנצי״ב על המכילתא‬
1. The ‫ נצי״ב‬holds of the original version of the ‫ מכילתא‬and says ‫ ושמרתם‬is the source for the night and ‫ לקדשו‬is the
source for the day
a) He bases this off the fact that ‫ קדושת ביום‬is in male form (‫)וינוחו בו‬, so we use the ‫ פסוק‬of ‫לקדשו‬, which says
“‫( ”מקדש אותו‬male form)
b) For ‫קדושת בלילה‬, we say ‫( וינוחו בה‬female form), so the source for ‫ קידוש‬is ‫ושמרתם את השבת היא קודש היא‬,
which is in female form as well.
2. We refer to the ‫ שבת‬as three different things throughout the day’s davening (‫ וינוחו בם‬,‫ וינוחו בו‬,‫)וינוחו בה‬
C. ‫ט‬:‫פי׳ הרמב״ן עה״ת שמות כ‬
1. The ‫ רמב״ן‬quotes the ‫ מכילתא‬and the ‫בבלי‬, but he mainly follows the ‫ מכילתא‬when it comes to concepts, saying the
4.25.17
‫ לקדשו‬is the source for ‫קידוש בלילה‬.
2. He draws an analogy between ‫ מצוה‬of ‫ קידוש‬and ‫ שבת‬to ‫ בית דין‬being ‫ מקדש‬and the year of ‫יובל‬, as well as
‫ קידוש לבנה‬and ‫ראש חודש‬.
a) Therefore, the word must be “‫”לקדשו‬
b) Additionally, we say ‫ ״מקדש ישראל והזמנים״‬during ‫יו״ט‬.
3. He says that the ‫ מכילתא‬referring to the ‫ קידוש היום‬is no little ‫אסמכתא‬.
4. Women who are ‫ חייב‬on ‫ קידוש השבת דבר תורה‬are ‫ חייב‬only for the the ‫ קידוש‬at night
a) This proves that ‫ קידוש‬is in fact a ‫מצוה מן התורה‬.
5. He states that the reason that the main ‫ קידוש‬is the one that occurs at night is because there’s a rule of thumb that
when you are ‫ מקדש‬something, you can only make it ‫ קודש‬once, like with ‫ ברכת החודש‬and ‫קידוש היובל‬.
6. The ‫ רמב״ן‬says that if the ‫ גמ׳‬revered the order and said ‫ לילה‬then ‫יום‬, then the ‫ גר״א‬tricked us all.
7. The correct order should be like the ‫ גר״א‬in reversing the ‫’מכילתא‬s order: ‫לילה‬, and then ‫יום‬.
8.He also says that we combine the ‫ מצוה‬of ‫ זכור‬that’s throughout the week with the ‫ מצוה‬of ‫ ״לקדשו״‬on ‫ שבת‬to
4.26.17
create one huge ‫ מצוה‬of ‫ זכירה‬on ‫שבת‬.
a) The only question is, if the main part of ‫ קידוש‬is to sanctify ‫שבת‬, then how can we combine it with being ‫ זכןר‬for
the rest of the week?
9. The requirement to use wine by ‫ קידוש‬both at night and during the day is an ‫אסמכתא‬.
D. ‫ ד״ה ועוד‬.‫מהר״ם חלאוה קו‬
1. He says that just like ‫ בית דין‬are ‫ מקדש‬the ‫ מועדים‬with the ‫ברכה‬, we are ‫ מקדש‬the ‫ שבת‬with our action of ‫קידוש‬.
2. He also states that the main ‫ קדושה‬of ‫ שבת‬occurs at night.
III. ‫’רמב״ם‬s Definition of the ‫מצוה‬
A. ‫רמב״ם ספר המצוות עשה קנ״ה‬
1. This passage seems to be rather confusing, as we have aspects of both the ‫ בבלי‬and ‫ מכילתא‬by mentioning both
making ‫ שבת‬holy (‫ )קדושה‬and recognizing it’s greatness (‫)זכירה‬.
2. He defines the ‫ מצוה‬of ‫ קידוש‬as “‫ ”לקדש‬and “‫ ”נזכר בם יום הגדול הזה‬and “‫”ומעלתו‬
3.He also adds the idea that part of the ‫ מצוה‬is to be ‫ מקדש‬the ‫ שבת‬as you exit it (‫[ )ביציאתו‬which is ‫ ]הבדלה‬in
4.27.17
addition to when you enter it.
a) Therefore, the Mitzvah of ‫ זכירה‬is made up of ‫ קידוש‬of night and ‫הבדלה‬.
b) This means that he believes ‫ קידוש‬isn’t ‫מקדש‬, because otherwise it ‫ הבדלה‬isn’t an action that is ‫מקדש שבת‬.
c) [We find it interesting that ‫ קידוש ביום‬isn’t mentioned once here.]
4. We show the distinction that sets the holiness of ‫ שבת‬apart from all the earlier and later days by instituting
something to demonstrate it’s distinctiveness.
a) That’s why we have ‫ הבדלה‬at the end of davening; we want to show the boundaries that separate this special,
elevated day from all other days.
B. ‫ א׳‬:‫רמב״ם הלכות שבת כ״ט‬
1. His definition is “‫ ”לקדש את יום השבת‬and ‫״זכרהו זכירת שבח וקידוש״‬
C. ‫רמב״ם ספר המצוות עשה קנ״ז‬
1. We mention ‫סיפור יציאת מצרים‬, because just like ‫הבדלה‬, it Recognition ‫מקדש‬
signifies a separation that distinguishes one day’s uniqueness
1. ‫נזכור בם גודל‬ 1. ‫לקדש‬ ‫ספר המצוות‬
from that of all the other days. 2. ‫ומעלתו‬
2. ‫זכרהו זכר קדושה‬
2. The key word in both passages of the ‫ ספר המצוות‬is ‫הגדלת‬, 3. ‫ זכירה = קידוש‬and 3. ‫והגדלה‬
D. ‫א׳‬:‫רמב״ם הלכות חמץ ומצה ז׳‬ ‫הבדלה‬
1. Here, ‫ רמב״ם‬draws a crazy analogy by comport ‫ זכירה‬of ‫ליל‬
‫ פסח‬to the ‫ זכירה‬of ‫יום השבת‬. ‫זכרהו זכירת שבח וקידוש‬ ‫למקדש‬ ‫הלכות שבת‬
2. He says the Mitzvah of ‫ זכירת יציאת מצרים‬on ‫ פסח‬is just like the = ‫סיפור יציאת מצרים‬ ‫הלכות חמץ‬
‫ מצוה‬of ‫זכור את יום השבת‬, which makes ‫ קידוש‬sound like ‫קידוש‬
Y.U. Kurz 2
 5.8.17 recognizing the holiness of ‫שבת‬ ‫קדושה הזכרה‬
E.Analyzing ‫רמב״ם‬
1. The definition of ‫ קדושה‬is separation and distinctiveness ✅ ✅ ‫יום‬
2. The ‫ רמב״ם‬says we are ‫ מקדש שבת‬by showing the greatness of the day, which we do by
showing how it’s separate from all other days. ✅ ❌ ‫לילה‬
a) This means that ‫ קדושה‬is created with boundaries.
b) Therefore, ‫ הבדלה‬is part of making ‫ שבת‬holy by separating it from the rest of the week.
3. This helps explain why the ‫ רמב״ם‬compares ‫ יציאת מצרים‬and ‫ קדושה‬because they both separate their days from all
other days
F. The Rav Excerpt
1. The ‫ רב‬defines ‫ קדושה‬as not being something inherent in an object, but other being acquired in a relationship when
man treats it with such holiness and respect.
a) Therefore, with ‫קידוש‬, by recognizing its holiness, we make it holy, meaning it’s both ‫ זכירה‬and ‫מקדש‬.
Source Sheet #17: What’s so Great about ‫?קדושא רבה‬
5.2.17 IV.Background
A. .‫גמ׳ פסחים קו‬
1. Question: What ‫ ברכה‬does one make during the day for ‫?קידוש‬
a) This means that there’s a difference in the formulation of the ‫ קידוש‬at night and ‫ קידוש‬of the daytime.
(1) We already know that the function of each of the ‫ קידושים‬are different.
2. ‫ ר׳ יהודה‬says that he says only ‫בורא פרי הגפן‬.
a) ‫ רשב״ם‬explains that if you say that ‫ קידוש‬at night is the same as ‫ קידוש‬of the day, we learned a ‫ ברייתא‬that
says that ‫ שבת‬doesn’t have ‫קדושה על הכוס‬.
3. ‫ רב אשי‬visited ‫מחוזא‬, and during the day they asked him to make ‫קדושה רבה‬.
a) He didn’t know whether or not their custom was to say the entire ‫ קידוש‬of ‫ ליל שבת‬or not/didn’t know what
exactly ‫ קדושא רבה‬was?
b) However, he knew that all ‫ ברכות‬involving wine begin with the ‫ ברכות‬of ‫״בורא פרי הגפן״‬, so he said '‫בורא פרי‬
‫הגפן‬, and drew it out.
c) During that time, he saw an elder of the city bend down and drink the wine, and realized that “‫”בורא פרי הגפן‬
was enough- no additions were needed.
5.3.17 (1) ‫ רב אשי‬said to himself, “‫( “החכם עיניו בראשו‬a ‫ חכם‬plans in advance).
4. Analysis
a) This shows that ‫ קידוש היום‬is just the Bracha of ‫בורא פרי הגפן‬.
b) Why didn’t ‫ רב אשי‬know what ‫ קדושה רבה‬was?
(1) The phrase makes it sound like something great (‫ )רבה‬but saying ‫ בורא פרי הגפן‬isn’t so special and unique,
so he wasn’t sure if he should say the main ‫ קידוש‬of Friday night or not.
c) ‫רשב״ם ד״ה ואגיד ביה‬: If the old man hadn’t began drinking, then what would ‫ רב אשי‬have said, as he would've
been forced to continue? We see that he’d continue the ‫ ברכה‬of ‫מקדש שבת‬, the ‫ קידוש‬of his ‫מנהג‬
B. ‫י״ב‬:‫תוספתא כפשוטה ברכות ג׳‬
1. We see that the ‫ תוספתא‬prioritizes ‫ כבוד היום‬over ‫כבוד הלילה‬, and rules that if a person only has one cup of wine
for ‫שבת‬, he should use it for the daytime ‫ קידוש‬over the nighttime ‫קידוש‬.
2. For ‫יו״ט‬/‫ שבת‬nights, there’s ‫ קידוש היום‬and a mention of the day during ‫ברכת המזון‬.
3. For ‫חול המועד‬, ‫ר״ח‬, ‫ שבת‬day, and ‫יו״ט‬, a mention of the day during ‫ ברכת המזון‬but no ‫קידוש היום‬
V. Nature of ‫קדושה רבה‬
A. ‫רמב״ם הלכות שבת פרק כ״ט הלכה י׳‬
1. He brings two ideas over to ‫קדושא רבה‬: The idea of ‫קידוש במקום סעודה‬, and the idea of not drinking/eating
anything before ‫קידוש‬.
2. Analysis: It seems that the ‫ רמב״ם‬thinks ‫ קדושה‬of the day is a ‫מקדש‬, which would fit into the analysis of the ‫מהר״ם‬
‫חלואה‬. However, from his language it seems that he also thinks it’s a regular Bracha that introduces the ‫סעודה‬.
3. .‫ראב״ד שם‬
a) The ‫ ראב״ד‬says that had the ‫ רמב״ם‬had a source for the ‫ הלכה‬that a person can’t eat before ‫קידוש‬, it would’ve
been fine, but since he doesn’t have a source and it’s just a ‫סברא‬, then now it’s a problematic answer.
(1) Clearly, ‫ רמב״ם‬felt that the title of ‫ קדושא רבה‬meant something of more significance, and erroneously
added a new ruling that a person can’t eat before ‫קידוש‬.
b) The ‫ ראב״ד‬objects to the answer of the ‫ רמב״ם‬because a person was already ‫ מקדש שבת‬with the Friday night
‫קידוש‬, so there’s no reason that he shouldn’t be allowed to eat now.
c) Additionally, if you’re allowed to make ‫ קידוש‬on bread, then the ‫’רמב״ם‬s opinion that you can’t eat before
‫ קידוש‬wouldn’t make sense, as you were already ‫ מקדש‬the night before on bread.
Y.U. Kurz 3
 5.8.17 (1) A question on this is that if you’re allowed to make ‫ קידוש‬at night on bread and there’s definitely an ‫איסור‬
of ‫טעימה‬, wouldn’t that also be a problem?
(a) A way to answer this is that at night you say the ‫ ברכה‬of ‫ מקדש השבת‬before you eat the bread, so it
would in fact be a full ‫קידוש‬.
(2) To clarify his own logic, the ‫ ראב״ד‬specifies using bread for ‫ קידוש‬to clearly show that he’s just eating and
even still he didn’t make ‫קידוש‬. Then, the argument transfers to making ‫ קידוש‬with wine also.
(3) From the fact that it says, ‫״את יום השבת״‬, and not “‫”ביום השבת‬, the ‫ ראב״ד‬says that we can clearly tell
that ‫ קידוש‬of the day is an ‫אסמכתא‬, meaning ‫ את‬refers to the entire 24 hour day of ‫שבת‬, not the actual
daytime.
(4) His second answer is that the ‫ דרשה‬of the daytime ‫ קידוש‬is only fitting if you didn’t say ‫ קידוש‬at nighttime.
B. ‫ רמב״ם‬vs ‫ראב״ד‬, Analyzed
1. Why does he attack the ‫ מצוה‬of ‫ אסור טעימה‬and not of ‫?קידוש במקום סעודה‬
2. ‫ קידוש במקום סעודה‬must be at the meal because
that’s what provides the meal with the ‫ חשיבות‬that ‫מהר״ם‬/‫ראב״ד‬ ‫רמב״ם‬
‫חלואה‬
it needs
C. ‫מהר”ם חלאוה ד״ה ביום‬ Kiddush hayom is a Kiddush hayom is a Argument #1
1. Disagrees with ‫ רמב״ם‬because ‫ מהר״ם‬thinks birchas hanehenin mekadesh, and you
daytime ‫ קידוש‬isn’t ‫ קידוש ממש‬because we already to make the can’t eat before
did ‫ קידוש‬at night. Shabbos day meal because it has the
2. Instead, the ‫ חכמים‬establish it from an ‫ אסמכתא‬to chashuv, and you same stringencies
introduce the meal of ‫ שבת‬with wine, but it’s just a can eat before as Friday night
‫ברכת הנהנין‬. because it’s just a kiddush
.derabannan
a) Why did the ‫ חכמים‬want to begin the meal with
wine? Kiddush hayom is a Kiddush hayom is a Argument #2
b) It’s possible that ‫ קידוש במקום סעודה‬must be birchas hanehenin birchas hanehenin
at the meal because that’s what provides the to make the to make the
meal with the ‫ חשיבות‬that it needs Shabbos day meal Shabbos day meal
(1) This explains why you still have to do ‫קידוש‬ chashuv, but you chashuv, and
where you ate even according to the ‫ראב״ד‬ can still eat before therefore you
because we still allow the daytime ‫ קידוש‬to shouldn’t eat before
to make it even
give ‫ חשיבות‬to the ‫סעודה‬.
more special
3. Therefore, women are ‫ חיוב‬in Friday night ‫קידוש‬
but not daytime ‫קידוש‬, which is a ‫ דרבנן‬and ‫מצות עשה שהזמן גרמא‬.
5.10.17 D.‫לי‬ ‫ בד״ר ד״ה אין‬.‫ר״ן כב‬
1. The ‫ ר״ן‬says that it initially appears to him that it’s an ‫ אסמכתא‬and not
straight from the ‫תורה‬, because if it was quoted in the ‫תורה‬, it wouldn’t
simply be called ‫ בורא פרי הגפן‬without any sort of additions to the ‫ברכה‬,
right?.
2. He gives two theories:
a) Since ‫כבוד יום < כבוד לילה‬, the ‫ חכמים‬sought out to makes
something in the day as a ‫ זכר‬to ‫ קידוש‬and to serve as a parallel to
the ‫ כבוד‬of the night, and came up with ‫בורא פרי הגפן‬.
b) This works with calling the ‫ קידוש‬of ‫ שבת‬day ‫קדושה רבא‬, which
recognizes the greater ‫ כבוד‬of the day.
(1) Sort of similar to a ‫ דרבנן‬form of a ‫מקדש‬
c) Also, the fact that we’re saying words over wine qualifies as ‫שירה‬.
(1) Therefore, saying a ‫ בורא פרי הגפן‬is fundamentally different than
other ‫ברכות הנהנין‬. We introduce the meal with the wine and a ‫ ברכה‬because it becomes an expression of
song for the ‫קדושת היום‬.
(2) Since the ‫ קידוש‬for the day is only a ‫דרבנן‬, we keep it short to prevent it from rivaling ‫קדושת הלילה‬.
(a) This serves in entirety as a recognition of the ‫ קדושה‬of ‫שבת‬
(3) He says it’s called ‫ קדושה רבא‬because it’s insignificant so it’s a nice reverse euphemism (‫)לשון סגי נהור‬
(a) Since it’s like ‫קידוש לילה‬, there’s an ‫ איסור טעימה‬as well for the daytime ‫קידוש‬.
E. ‫רשב״ם ד״ה אמר ר׳ יהודה בפ״ג‬
1. You do ‫ קידוש‬of the day and drink the wine because of the ‫ קדושה‬of ‫ שבת‬to distinguish between how we eat on
‫ שבת‬vs how we eat during the week, because ‫ בורא פרי הגפן‬is like ‫שירה‬, as both are done on wine.
a) He seems to incorporate all three opinions of the nature of ‫ קידוש‬of the day.
Y.U. Kurz 4
VI. Scope
A. ‫רמב״ם הלכות שבת פרק ל׳ הלכה י׳‬
1. You should have ‫ לחם משנה‬for all three meals, including ‫סעודת שלישית‬.
a) ‫ רמב״ם‬also adds that the same applies to ‫יו״ט‬
2. It’s interesting that the ‫ רמב״ם‬adds that a poor person should be able to finance equally for each of the four meals
3. ‫כסף משנה ד״ה וצריך לקבוע‬
a) He first quotes the ‫’טור‬s interpretation of the ‫ רמב״ם‬that a person should have a ‫ כוס‬for ‫ קידוש‬even for ‫סעודת‬
‫שלישית‬.
b) His own interpretation of the ‫ רמב״ם‬is that the requirement for ‫ קידוש‬only applies Friday night and ‫ שבת‬day.
The ‫ רמב״ם‬means the wine should be used to distinguish the meal from other normal meals, and this applies to
all the meals of ‫שבת‬.
(1) A support to his explanation of the wine being ‫ קובע סעודה‬is supported by the fact that ‫ פרק ל׳‬in the ‫רמב״ם‬
is all about the ‫ קדושה‬of ‫שבת‬, so the wine is used to show the ‫ קדושה‬of the meal.
(2) It could be he holds ‫ קדושה רבה‬is a real ‫ קידוש‬like a ‫ מקדש‬or ‫שירה‬, and not just a ‫קובע סעודה‬, so ‫סעודת‬
‫ שלישית‬is set apart as a ‫ קובע סעודה‬because ‫ קדושה רבה‬is only applied to the daytime meal, not ‫סעודת‬
‫שלישית‬.
c) He says that the difference between the idea of ‫ קובע סעודה‬and having ‫ קידוש‬is that ‫ קידוש‬must be done prior
to the meal, while ‫ קובע סעודה‬can be drank at any point of the meal.
4. Analysis of the ‫טור‬
a) Says that the ‫ רמב״ם‬means that drinking wine means you have to make ‫ קידוש‬at all the meals.
b) It could be he believes the nature of ‫ קידוש‬is just a ‫קובע סעודה‬.
(1) Therefore, each of the meals of ‫ שבת‬could be ‫קידוש‬, as all that you need there is ‫קובע סעודתו‬.
(2) However, according to the ‫כסף משנה‬, it can’t be ‫סעודת שלישית‬
B. ‫ ד״ה הא דאמרינן‬.‫רבינו דוד קו‬
1. He’s astounded that this is called ‫קידושא רבה‬, because it’s only ‫בורא פרי הגפן‬
2. If it’s learned as an ‫אסמכתא‬, it can’t simply be called a ‫זכר של קידוש‬, and even if it was a ‫זכר של קידוש‬, it would
still be a ‫תקנת חכמים‬.
3. He then says that it’s a ‫ קובע סעודה‬that the ‫ חכמים‬are ‫ סומכין‬on the ‫פסוק‬, because since it’s a new idea, it
requires an ‫ אסמכתא‬to be proven.
4. He quotes a ‫ רבינו יונה‬that you only need to make ‫ קידוש‬once during the day and once during the night, and once
you do ‫קדושת היום‬, you’ve discharged your obligation and there’s no need to be ‫ מקדש‬during ‫סעודת שלישית‬.
5. However, ‫ רבינו דוד‬disagrees with ‫ רבינו יונה‬because there would be no need to be ‫ מקדש שבת‬both at night and
during the day, and Friday night ‫ קידוש‬would suffice for all of ‫שבת‬.
6. A defense for ‫ רבינו יונה‬is that perhaps there is one ‫ חייב‬for ‫ קידוש בלילה‬and one ‫ חייב‬for ‫קידוש ביום‬.

Y.U. Kurz 5