Kiddush at shul?

(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.

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.

(1) It is the custom to recite Kiddush in the synagogue. The one who recites should not taste the wine of Kiddush but gives it to a minor to taste because Kiddush should be recited only at the place where the meal is eaten. From the outset this was ordained only for the sake of [communal] guests who eat and drink in the synagogue, so that they may fulfill their obligation. And today, even though [communal] guests do not eat and drink in the synagogue, the ordinance is not void. That is the reason of those places who still recite Kiddush in the synagogue. But it is better to ordain NOT to recite Kiddush in the synagogue, and such is the custom in the Land of Israel.

(2) Gloss by Rema: It is the custom to stand when reciting Kiddush in the synagogue