Kiddouch ou pas ?

(א) יש מקומות שאין מקדשין בבה"כ מפני שאין שם אורחים ושאלתי אם הדין עמהם וטוב למנוע המקדשים או אם טוב לקדש ולהבדיל כמנהג רוב המקומות:

(ב) והשיבו אעפ"י שאין קידוש אלא במקום סעודה מצוה לקדש ולהבדיל בבה"כ משום ברוב עם הדרת מלך, ועוד נרות חנוכה מדליקין בבה"כ אע"פ שכל או"א מדליק בביתו, ועוד כי יש אנשים שאינם יודעים לקדש ולהבדיל וכששומעין בבה"כ נותנים אל לבם ולומדים ומקדשים בביתם:

Teshuvot Min HaShamayim 25

(1) There are some places where Kiddush is not recited in the synagogue when there are no guests present. I asked [in a dream] whether they are correct, and whether it is better to prevent people reciting Kiddush in such a case, or whether it is better to recite Kiddush and Havdala in the synagogues, as is the prevalent custom.

(2) They responded: Even though Kiddush is only recited in the place where a meal is eaten (Pesachim 101a:3), it is nonetheless a commandment to recite Kiddush and Havdala in the synagogue. For "in the multitude is the glory of the King" (Proverbs 14:28). Moreover, Channukah candles are also lit in the synagogue, even though each person lights in their own home. So too, there are some people who don't know how to recite Kiddush and Havdalah, and when they hear it in the synagogue, they are encouraged and learn it, and later recite it at home.

פסחים ק׳ ב:ה׳-ק״א א:ו׳

אוֹתָם בְּנֵי אָדָם שֶׁקִּידְּשׁוּ בְּבֵית הַכְּנֶסֶת, אָמַר רַב: יְדֵי יַיִן לֹא יָצְאוּ, יְדֵי קִידּוּשׁ יָצְאוּ. וּשְׁמוּאֵל אָמַר: אַף יְדֵי קִידּוּשׁ לֹא יָצְאוּ. אֶלָּא לְרַב, לְמָה לֵיהּ לְקַדּוֹשֵׁי בְּבֵיתֵיהּ? כְּדֵי לְהוֹצִיא בָּנָיו וּבְנֵי בֵיתוֹ. וּשְׁמוּאֵל, לְמָה לִי לְקַדּוֹשֵׁי בְּבֵי כְנִישְׁתָּא? לְאַפּוֹקֵי אוֹרְחִים יְדֵי חוֹבָתָן, דְּאָכְלוּ וְשָׁתוּ וְגָנוּ בְּבֵי כְנִישְׁתָּא. וְאַזְדָּא שְׁמוּאֵל לְטַעְמֵיהּ, דְּאָמַר שְׁמוּאֵל: אֵין קִידּוּשׁ אֶלָּא בִּמְקוֹם סְעוּדָה. סְבוּר מִינַּהּ: הָנֵי מִילֵּי מִבַּיִת לְבַיִת, אֲבָל מִמָּקוֹם לְמָקוֹם בְּחַד בֵּיתָא — לָא. אֲמַר לְהוּ רַב עָנָן בַּר תַּחְלִיפָא: זִימְנִין סַגִּיאִין הֲוָה קָאֵימְנָא קַמֵּיהּ דִּשְׁמוּאֵל, וְנָחֵית מֵאִיגָּרָא לְאַרְעָא וַהֲדַר מְקַדֵּשׁ. וְאַף רַב הוּנָא סָבַר אֵין קִידּוּשׁ אֶלָּא בִּמְקוֹם סְעוּדָה. דְּרַב הוּנָא קַדֵּישׁ, וְאִיתְעֲקַרָא לֵיהּ שְׁרָגָא, וְעַיַּילִי לֵיהּ לְמָנֵיהּ לְבֵי גְנָנֵיהּ דְּרַבָּה בְּרֵיהּ דַּהֲוָה שְׁרָגָא וְקַדֵּישׁ וּטְעֵים מִידֵּי, אַלְמָא קָסָבַר: אֵין קִידּוּשׁ אֶלָּא בִּמְקוֹם סְעוּדָה. וְאַף רַבָּה סָבַר אֵין קִידּוּשׁ אֶלָּא בִּמְקוֹם סְעוּדָה. דַּאֲמַר אַבָּיֵי: כִּי הֲוֵינָא בֵּי מָר, כִּי הֲוָה מְקַדֵּשׁ אֲמַר לַן: טְעִימוּ מִידֵּי, דִּילְמָא אַדְּאָזְלִיתוּ לְאוּשְׁפִּיזָא מִתְעַקְרָא לְכוּ שְׁרָגָא וְלָא מְקַדֵּשׁ לְכוּ בְּבֵית אֲכִילָה, וּבְקִידּוּשָׁא דְהָכָא לָא נָפְקִיתוּ, דְּאֵין קִידּוּשׁ אֶלָּא בִּמְקוֹם סְעוּדָה.

Pesachim 100b:5-101a:6

The Gemara continues to discuss the halakhot of kiddush: With regard to those people who recited kiddush in the synagogue, as was customarily done at the conclusion of the prayer service on Shabbat night, Rav said: They have not fulfilled their obligation to recite a blessing over wine. That is, the blessing over the wine in the synagogue does not enable them to drink wine at home without an additional blessing. However, they have fulfilled their obligation of reciting kiddush. And Shmuel said: Even the obligation of kiddush they have not fulfilled, and they must recite kiddush again at home. The Gemara asks: But according to the opinion of Rav, why should one have to recite kiddush a second time at home if he has already fulfilled his obligation in the synagogue? The Gemara answers: He must repeat kiddush to fulfill the obligations of his children and the members of his household, who did not come to the synagogue. The Gemara asks: But according to the opinion of Shmuel, why do I need to recite kiddush in the synagogue at all, if one does not fulfill his obligation with that kiddush? The Gemara answers: The purpose of kiddush in the synagogue is to fulfill the obligations of the guests who eat and drink and sleep in the synagogue. Since these visitors are staying in the synagogue for Shabbat, they must hear kiddush there. And Shmuel follows his line of reasoning, as Shmuel said: There is no valid kiddush except in the place of one’s Shabbat meal. If one does not eat a meal in the location in which he recites kiddush, he has not fulfilled the mitzva of kiddush. The students understood from this statement that this halakha applies only when one goes from house to house and eats the Shabbat meal in a different house from the one in which he recited kiddush. But if one went from the place where he recited kiddush to another place in one house, no, there is no problem, and he has fulfilled the mitzva of kiddush. However, Rav Anan bar Taḥalifa said to the students: Many times I stood before Shmuel, and he descended from the roof to the ground floor and recited kiddush again. This indicates that Shmuel maintains that even if one recites kiddush and eats the Shabbat meal in a different part of the same house, he must recite kiddush a second time. With regard to this halakha, the Gemara notes: And Rav Huna also maintains that there is no kiddush except in the place of one’s Shabbat meal. The proof of this is that Rav Huna once recited kiddush and his lamp was extinguished. And as it was difficult to eat in the dark, he brought his belongings to the wedding home of his son Rabba, where there was a lamp, and he recited kiddush there and tasted some food. Apparently, Rav Huna maintains that there is no kiddush except in the place of one’s Shabbat meal. The Gemara further comments: And Rabba also maintains that there is no kiddush except in the place of one’s Shabbat meal, as Abaye said: When I was in the house of my Master, Rabba, when he would recite kiddush he would say to us: Taste some food here, lest by the time you get to your place of lodging your lamp be extinguished, and you will not be able to recite kiddush in the place where you will eat. And with the kiddush you heard here you do not fulfill the mitzva, as there is no kiddush except in the place of one’s Shabbat meal.