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R. T. Katz wrote:<BR>
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<<From what I've read, poor people and travelers used to sleep (and often, <BR>eat) in the shul and that's why they made kiddush in shul. Nobody sleeps in <BR>shul anymore, everybody is going someplace else for the meal and there is no <BR>need to make kiddush in shul. Some shuls retain the custom anyway. New BTs or <BR>becoming-BTs might need to hear kiddush in shul because they don't know how to <BR>make kiddush themselves.>><BR>
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See Pesachim 101.<BR>
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Tosfos on Pesachim 101a have trouble squaring the custom of kiddush in shul with the fact that it is forbidden to eat and sleep in a shul. True, kiddush itself is a mitzva and should be permitted, but eating and sleeping (which what the Gemara says)? One solution proposed there is that the poor ate in rooms adjoining the shul, but kiddush itself was made in the shul. <BR>
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Also, as I have already posted, according to some Rishonim, this is a takkonas Geonim, not just a throwback to more straitened days. <BR>
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I heard that the KAJ in Ramot dispensed with this custom on the advice (urging?) of R. Elyashiv. I don't understand this. It is true that the BY says that minhag EY is not to make kiddush in shul. However, most Ashkenazi minhagim practised by Ashkenazim in EY today are not indigenous minhagim. So why should kiddush in shul, or tefillin on Chol HaMoed for that matter, be any different? If we say that minhag Avos trumps minhag hamakom in some cases, why not in others? This is on my mind at the moment as I am planning to make aliyah with my family in the next four months.<BR>
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This reminds me of the joke about the gabbai in the shul of Shaarei Tzedek hospital (founded by Yekkes), who announced at the end of shacharis on Chol haMoed, "Don't forget to put on tefillin b'tzina"!<BR>
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Kol tuv <BR>
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