Translation:Shulchan Aruch/Orach Chaim/273

1 There is no kiddush except in the place of the meal. And in one house, from corner to corner, is considered one place; so that if one recited kiddush to eat in this corner and changed his mind to eat in another corner, even if it's a large hall, he need not recite kiddush again. Gloss: And from a house to the sukkah is considered like from a corner to a corner (Mordechai, Chapter "Eves of Passovers"). And there are those who say that anyone who sees his place – even from a house to a yard – does not need to return and to recite kiddush. And there are those who say that if one recited kiddush in one place with the intention to eat in another place, it is all right. (And see above, beginning of Siman 178). And this is so if both places will be in one house, for example from room to room or from a rooftop to the ground (and such is the main opinion).

2 If one recited kiddush in one house in order to eat there, and afterwards, he changed his mind to eat in another place, needs to return and recite kiddush in the place where he wants to eat there.

3 If one recited kiddush and did not eat a meal, he has not even fulfilled his obligation regarding kiddush. Gloss: And one needs to eat in the place of kiddush ‎immediately; or that it should be his intention to eat there immediately. But without this, even if he ate in the place of kiddush, he does not fulfill his obligation. (Mahar"i Moelin). And if it was his intention to not eat there immediately, and he changed his mind and ate, he fulfilled his obligation. (Beis Yosef, end of the siman).

4 A person could recite kiddush for others even though he does not eat with them, since for them it is the place of the meal. And even though regarding the blessing of the wine, others cannot fulfill their obligation through him if he does not receive benefit with them, since ​this Borei pri hagafen is an obligation for kiddush, it resembles the sanctification of the day, and he could fulfill the obligation for them even though he does not receive benefit. Gloss: And even regarding the kiddush of the day in the morning on Shabbat, it is permitted to do so (Rabbeinu Yerucham; and Beis Yosef in the name of the Rif; and the Rosh; and the Tur, Siman 484). And that is if they do not know. And if one did not yet recite kiddush for himself, he should be careful not to taste with them, because it is forbidden for him to taste until he will recite kiddush in the place of his meal.

5 The Geonim wrote: This that there is no kiddush except in the place of a meal – even if one ate something small or drank a cup of wine over which one is required to recite a blessing, he has fulfilled the obligation of kiddush at the place of a meal, and finishes his meal in another place. And specifically if one ate bread or drank wine. But if he ate fruits, he does not. Gloss: And according to this, it was permissible for a mohel and for a sandak to drink from the cup of the circumcision on Shabbat in the morning if they drink a shiur [Beis Yosef]. But it is the custom to give to a child [Hagahos Maimoni, Chapter 29].

6 And if one recited kiddush in his house and his neighbor heard, and a table is set ​before him, he fulfills his obligation through him, because this is well considered as the place of a meal. And this is provided that the one hearing had in mind to fulfill his obligation and the one reciting had in mind to fulfill the obligation for him.

7 There are those who say that kiddush is not recited except by the light of the candle. And there are those who say that the kiddush does not depend on the candle; and if one derives more pleasure in the yard because of the air or because of the flies, he recites kiddush in the yard and eats there, even though he does not see the candle, for the candles were commanded for enjoyment and not for troubles, and so is reasonable.