Diet and Shabbos Kiddush and Seudah



I have been following a candidate diet which helps rid the body yeast. This is due to years of suffering from symptoms that I’ve only just identified as likely yeast overgrowth in my body. On the diet you’re not allowed to have any sugar (or anything that your body converts to sugar) or any yeast. My question is about Kiddush and hamoitzi on shabbos. I don’t want to have wine and challah being that any bit of sugar or yeast can feed the yeast in my body, causing them to getting again before they can die off and set the diet back to start. Therefore I want to know if I can I skip the wine and challah on shabbos until I’ve rid myself off the yeast problem?



Firstly, it is important to differentiate between if this is a question which touches ספק סכנה (slightest chance of mortal danger) or חולה שאין בו סכנה (illness that temporarily incapacitates). If this is touches the first category, you are certainly exempt from having Challah and wine on Shabbos.

If this is touching only the second category or מיחוש (minor discomfort) then the following applies:


Practically speaking, it would be best to have someone else recite Kiddush and you will listen and you do not need to drink the wine (Shulchan Aruch Admor Hazaken Orach Chayim 272:12).


Eating Challah at kiddush is an obligation for Kiddush on wine needs to be in place of a Seudah. The main Seudah is considered Lechem (bread). The bread needs to be of the type one would recite המוציא and ברכת המזון on it. (Shulchan Aruch Admor Hazaken Orach Chayim 274:5).

If it is very difficult, one can suffice with eating only one Kazayis of bread. (Shulchan Aruch Admor Hazaken Orach Chayim 274:6.) In this case, no bracha is made when washing.

There is the view of the הגהת מהרי”ל בסימן קפח (the Alter Rebbe’s brother) who testified that the Alter Rebbe in the end of his life changed his earlier ruling and said that one fulfills the obligation of “Seudah” for Shabbos also with Mezonos.

If the above is also too hard to do, you may rely on the following:

Hear kiddush from someone else and drink reviis wine for mokom seuda. If that’s not possible either – eat something filling in following priority order (dates, meat or fish). You may rely on the opinion that holds that mokom seuda of the one making kiddush is sufficient in addition to the opinion that holds that anything filling is considered mokom seuda.

For lechem mishnah: hear from someone else lechem mishnah and eat yourself a tiny piece. For less than a Kazayis, one does not bentch. (Shulchan Aruch Admor Hazaken Chayim 184:2).

You may rely on those that say lechem Mishnah is on one family member as well as the opinion that holds that less than kezayis is enough. In addition you will be filling yourself with other foods as mentioned before.



וראה יומן תרצ”ג (רשימת היומן ע’ עח). והרשום בזה אצלנו בלוח יומי לערב פסח שחל בשבת. אלא שלכאו׳ צע״ג לסמוך היפך כל הפוסקים. וראה באה״ט רעג, ז. אדה״ז שם ח. דרך החיים דיני קבמ״ס ה. וכ״מ במט״א תקפח, ב. וצ״ע לפרש הכוונה שכ״ה במקום סעודה להלכה למעשהה ואולי סמך על השה״ג שהביא מג״א שם יא.

ומצאתי בשו״ת עין יצחק או״ח יב, לסמוך בשעת הדחק בקידוש היום בפירות כשלה״ג, אף שהוא נגד פסק הטושו״ע. וכן בשכר. וכ״כ בגנת ורדים ג, יא. והובא בפרי האדמה שבת כט, ח. שלחן גבוה תעג, כז. וכ״כ בדע״ת מהרש״ם רעג. ה. חיי״א ו, כב, הובא משנ״ב כו בחלש לבו ביום.  וכ״מ בפמ״ג תפד בא״א ד. וראה שלחן שלמה רעג, ב בדיעבד. וכ״כ מנח״י א, עג שאפשר לסמוך ביי״ש או שכר כשנוגע לכבוד רבים. ושם כשמקדש עוה״פ בביתו. ועד״ז התיר מחמת קפידא בפאת שדך ב, עא. וראה גם משנת יעקב רעג למג״א יא להתיר בב׳ כוסות יי״ש. וראה לענין פסח קובץ מבית לוי טו ע׳ צא בשם בעל שבה״ל. ואולי קאווע עדיף שגם משביע קצת.