Shabbat Morning: The Short Kiddush

Although most people begin their recitation of the Shabbat morning Kiddush with the verse “v’shamru bnei yisrael et hashabbat”[1] or at least from “zachor et yom hashabbat l’kadsho,”[2] there is a widespread practice to forgo the more formal Shabbat morning Kiddush in favor of a very brief Kiddush consisting of only a few words followed by the "borei pri hagafen" blessing upon wine.[3] These few words are "al ken berach Hashem et yom hashabbat vayikadshehu." 

The use of this shortened Kiddush formula is somewhat problematic considering that it is not a complete verse, but merely a fraction of one. Indeed, there is a general rule that it is forbidden to use, recite, or divide any verse differently from the way it is written in the Torah.[4]

A number of explanations have been offered to justify the use of the "al ken…" formula for the Shabbat morning kiddush. Some suggest that the prohibition against reciting an incomplete verse only applies when one is halachically required to recite the entire verse. The only thing that is truly required in order to fulfill one’s requirement for the Shabbat morning kiddish is to recite the blessing upon wine.[5] All other kiddush formulas and additions are a matter of custom and are essentially only voluntary in nature. It is also suggested that it is only forbidden to recite an incomplete verse if one intends to combine it with other incomplete verses. According to this approach, reciting an incomplete verse in the context of a prayer or other non-halachic matter is permitted.[6] 

It is also suggested that since the Shabbat morning services are longer than usual, and it is forbidden to go without eating past midday, the "al ken…" formula evolved as a quick and efficient method to allow the congregation to eat promptly following services with minimal delay. So too, although the "al ken…" formula is an incomplete verse, it follows a word that is read with the "etnachta" cantillation. This is significant because the etnachta signifies a pause, or the conclusion of a thought within a single verse, while the words that follow the etnachta are considered to be a new thought or theme. As such, it is permitted to recite the words that follow an etnachta independently of the words which precede it.[7] 

Finally, in generations past, there was a custom to merely recite the words "baruch mekadesh hashabbat" followed by the blessing over wine for the Shabbat morning Kiddush. As the "al ken berach…" formula is liturgically similar to “baruch mekadesh hashabbat,” it might just be that “al ken berach…” was instituted as an alternative to the original formula. There is also a custom for the one reciting Kiddush on Shabbat morning to say the full Kiddush text quietly to himself, but to begin the audible recitation of Kiddush from the words "al ken berach…."

As mentioned, the only true halachic requirement for the Shabbat morning Kiddush is to simply recite the "…borei pri hagafen" over a cup of wine or grape juice. Indeed, it is for this reason that the Shabbat morning Kiddush is euphemistically referred to as the “Great Kiddush” even though its status and requirements are actually quite minimal, as opposed to the Friday night Kiddush, whose status is biblical in nature and is subject to many more requirements and specifications.[8] Therefore, those who have the custom to simply recite "al ken berach…" are certainly entitled to do so. Those who do not have this custom, however, should probably not begin to do so.[9] 

[1] Shemot 31:16-16. See also Kol Bo 39 and Elya Rabba 289:2.

[2] Shemot 20:7-11. There are also those who start with the “v’shamru” paragraph, skip the “zachor” paragraph, and continue with "al ken….”

[3] See Mishna Berura 289:2.

[4] Berachot 14a; Taanit 27b; Megilla 22a.

[5] Rambam, Hilchot Shabbat 29:10; OC 289:1.

[6] Aruch Hashulchan, OC 289:3; Maharam Schik 124; Rav Pe’alim 1:11.

[7] Chatam Sofer, OC 10.

[8] See Pesachim 106a; Rambam, Hilchot Shabbat 29:1,4,10; OC 289:1; Shulchan Aruch Harav, OC 289:2; Mishna Berura 289:3; Aruch Hashulchan, OC 289:3; Kitzur Shulchan Aruch 77:1; Teshuvot V’hanhagot 1:164.

[9] See Mishna Berura 289:20; Kaf Hachaim (Palagi) 36:38. See also Teshuvot V’hanhagot 4:72.