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Kiddush Cup
The Kiddush Cup is not only a ritual object – it is both a connection to the past and often an object d’art. More than any other Jewish object, it symbolizes tradition, the connection between the present generation and past. It was often bequeathed to a favorite son or eldest child as a form of transferring the leadership of a family. While there are other objects (such as the Havdala objects) which have similar symbolism, the Kiddush cup, because of its importance at key Jewish rituals (Kiddush, Pesach Seder, Brit Milah, Weddings etc) it stands out above the others.
Artistic history of the Silver Kiddush Cup
Silver has always been the preferred material for Kiddush cups. Unfortunately, very little has survived from before the 16th century. Most dating from the 16th thru 19th centuries reside in museums and private collections typical of the Shtetl.
In Europe, Jews were excluded from membership of silversmiths’ guilds, and oddly, many of the Silver Kiddush cups, though used in the Jewish communities were made by non-Jewish artists on commission – which explains all the mistakes in the Hebrew inscriptions. At the same time, because Jews were excluded from the profession, their only artistic outlet was on Jewish ceremonial objects such as the Kiddush cup, Shabbat Candlesticks and Havdalah sets.
Judaic ceremonial art, as such, made its first debut only in the late 19th century. Before then, while there was an emphasis on beautifying these cups, they were mainly used in the home and other lifecycle events.
However, two things happened in the last century to sever the Kiddush cup from its roots – the first historical, the second a shift in tradition itself. As a result of the immigration from Europe both prior to and post Holocaust, as well as the Shoah itself, young families either lost the familial Kiddush Cup (or rather had stolen from their homes) or moved away from home and left all their belongings behind. Thus we find many examples of antique Kiddush cups keeping each company behind the glass of Jewish museums around the world. The second shift away from the traditional Kiddush cup, especially in Haredi society was largely due to the Hazon Ish’s Shiur.
Halachic Requirements of the Kiddush Cup
The Kiddush cup itself needs to be at least a revi’it large Shulchan Aruch (271:13). The size of this reviít is one of the famous differences of opinion between Rabbi Avrohom Yeshaya Karelitz commonly known as the Hazon Ish and Rabbi Avraham Chaim Naeh more commonly known as the Grach Naeh. The Hazon Ish was more stringent than the Grach Naeh saying the reviít’ needed to be 5.36 fluid ounces (158 ml) (Hazon Ish 39) while the Grach Neah said it would suffice if it was 3.07 fluid ounces (90 ml) (Shiurei Torah ). The custom in Jerusalem or minhag yerusalyeem was always to be lenient as the Grach Naehs rulings. In practice Rabbi Yisrael Meir Kagan betten known as the Chofetz Haim used a Kiddush cup of 3.38 fluid ounces (100 ml) much closer to the Grach Naehs opinion than The Hazon Ish (Hilchos Chag BeChag by Rav Karp in the volume on Pesach, Chapt. 19 footnote 11).
The Shulchan Aruch (271:13) rules that one needs to drink the volume of half a mouthful MALEH LOGMOV, which he says is a bit more than a half of the Reviít. The Misnah Brerurah adds that even if drunk from a large Kiddush cup that has many Revi’ts in it he would not be obligated to drink more than if the Kiddush was recited on a normal sized Kiddush Cup( 271 (67)).
In short, according to the Hazon Ish, the volume of wine/grape juice required to be drunk at say Kiddush, was more than previously held and thus many of the old, traditional Kiddush cups were no longer the right size – meaning they were too small.
Other Laws relating to Kiddush Cups
In Chutz Laaretz the custom was to make Kiddush in the local synagogue: Shulchan Aruch (269:1). This Kiddush was designed for guests who slept and ate at the local Synagogue. The Shulcan Aruch mentions that this is not the case anymore but nonetheless some who continue this custom do this for the aforementioned reason. He mentions it best not to do this. In any case the wine or grape juice should only be drunk by a minor as according to Halachah, a meal must follow the Kiddush which will not happen in the synagogue. The custom of little children lining up for Kiddush outside of Israel stems from here. He further mentions that the custom is not to do this in Israel. Some communities in Israel continue this custom against the ruling of the Shulcan Aruch.
