5787/2026
The Dagul MeiReveva’s Question
Believe it or not, there is a problem with our age-old custom for men to be Motzi women in Kiddush (saying Kiddush on behalf of women). If we accept the Magen Avraham’s assertion that men are Yotzei Kiddush on a Torah level during Friday night Aravit, we have a problem, since the men are now Chayav in Kiddush on a Rabbinic level, while the women are still Chayavot on a Torah (D’oraita) level.
Berachot 20b teaches that one who is Chayav only rabbinically may not be Motzi someone Chayav M’D’oraita. The Mishnah (Rosh Hashana 3:8) states that one must be obligated in a Mitzvah to be Motzi others in that Mitzvah (“Kol Mi SheEino Chayav BaDavar Eino Motzi Et HaRabbim Yedei Chovatan”). Moreover, one must be Chayav on the same level of obligation. Thus, the Dagul Meirevava (Orach Chaim 271:1) asks, how, according to the Magen Avraham, can men who davened Maariv Friday night be Motzi women who did not daven Maariv in Kiddush?
Answer #1 – The Minchat Chinuch
The Minchat Chinuch (31:5) answers that the Magen Avraham is incorrect since one does not mention Yetzi’at Mitzrayim in a non-Yom Tov Friday night. Thus, the custom for men to recite Kiddush for the women in the family is not in question. The question remains, though, for those who follow the Magen Avraham.
Answer #2 – Rav Yosef Dov Soloveitchik
When we Talmidim raised the Dagul Meirevava’s question to Rav Yosef Dov Soloveitchik in 1984, he responded by smiling and saying that, “to the best of my knowledge, women should be davening Maariv every night.” Rav Soloveitchik humorously expressed his agreement with those who believe that women must pray three times each day (see the Aruch Hashulchan, Orach Chaim 106:7).
Answer #3 – Rabbi Akivah Eiger
Rabbi Akivah Eiger (Orach Chaim 271:2) cleverly answers that men arrive home from Shul and wish Shabbat Shalom/Gut Shabbos to the women at home, and the latter respond with Shabbat Shalom/Gut Shabbos. The women have thereby fulfilled Kiddush on a D’Raita level since they have praised Shabbat. Rav Mordechai Lebhar (Magen Avot Orach Chaim 271) explains that it is for this reason Moroccan Jews customarily begin Kiddush by saying “Shabbat Mekudash,” so that women are Yotzei Kiddush on a Torah level and the men can be Motzi them.
The Bi’ur Halachah (271:2), though, questions, Rabbi Akivah Eiger, noting for the Rambam one must mention Shevach V’Kiddush to fulfill the Torah level of Kiddush, and with Shabbat Shalom/Gut Shabbos, nothing is mentioned of Shabbat’s holiness. However, Moroccans saying Shabbat Mekudash solves this problem.
Answer #4 – Rabbi Akivah Eiger
Rabbi Akivah Eiger presents the most compelling answer based on the principle of Yatza Motzi (Rosh Hashana 29a). This phrase means that even though one already fulfilled the Mitzva, he may be Motzi someone in that Mitzvah. For example, even if one already heard Teki’at Shofar, he can blow it on behalf of those who have not already done so.
Rashi (s.v. Af Al Pi) explains that this rule emerges from the principle of Kol Yisra’el Areivim Zeh BaZeh, Jews are responsible for each other (Areivut, in short). One may wonder, though, how the Yatza can be Motzi if he is no longer Mechuyav BaDavar (obligated in the Mitzva he has already fulfilled). The Ritva (Rosh Hashana 29a) explains that the Areivut principle makes it as if all Jews are “Guf Echad,” one entity. Thus, each Jew remains a Mechuyav BaDavar until every last Jew has discharged his Mitzva obligation.
Rabbi Akivah Eiger, unlike the Dagul MeiReveva, argues that Yatza Motzi applies equally to men and women. However, the Dagul Meirevava marshals the Rosh (Berachot 3:13), who states that women are not included in Areivut. The Dagul Meirevava even suggests that just as women are not responsible for men, men are not responsible for women. Thus, women might not even be able to be on the receiving end of Areivut from men and may not be able to be Yotzei Kiddush from men who already fulfilled their Torah-level obligation of Kiddush at Ma’ariv.
However, Rabbi Akivah Eiger interprets the Rosh much more narrowly, applying it only to Mitzvot in which women are excused. However, since they are obligated in Kiddush on the same level as men, they can be on both the giving and receiving side of Yatza Motzi.
Conclusion – Aruch Hashulchan and Shemirat Shabbat Kehilchata
The Aruch Hashulchan (Orach Chaim 271:8) concludes in favor of Rabbi Akivah Eiger, noting that common practice accords with his view. However, the Shemirat Shabbat KeHilchata (51:16) does present those who prefer that women pray Aravit on Friday nights to avoid the Dagul Meirevava’s concern. However, Yalkut Yosef does not express such a preference. Indeed, Rav Ovadia Yosef (Levyat Chen, siman 14) explicitly accepts Rabbi Akivah Eiger’s approach.
Postscript – Yom Tov Kiddush
The Maggid Mishneh (to Rambam Hilchot Shabbat 29:18) argues that Kiddush on Yom Tov is D’Rabbanan. The Magen Avraham (271:1) and Mishnah Berura (271:2) follow this view. This opinion makes sense since Kiddush’s source is Zachor Et Yom HaShabbat L’Kadsho (Pesachim 106a). According to this view, the Dagul MeiRevava’s concern does not apply to Kiddush for Yom Tov, since both men and women are only rabbinically responsible to make Kiddush on Yom Tov. Thus, there is no special preference for women to pray Aravit on Yom Tov evenings.
However, the Minchat Chinuch (31:16) and Rav Yosef Dov Soloveitchik (as reported by his grandson Rav Meir Lichtenstein) believe that the obligation to say Kiddush on Yom Tov night is also a Torah obligation. They point to the Rambam (Hilchot Shabbat 29:18), who states that all positive obligations of Shabbat apply to Yom Tov: “SheKulam Shabbatot LaHashem Hein, even Yom Tov is considered Shabbat.” The inclusion of Shabbat in Vayikra 23’s list of Mo’adim and the Torah’s (Vayikra 23:15) calling the second day of Pesach “MiMocharat HaShabbat,” supports the Rambam. According to this approach, if there is a preference for women to pray Friday night Arvit, it also applies to Yom Tov Arvit.