Kiddish in the place where one eats on Pesach for those that don't eat “gebrockts”

Question

Halachipedia says

In order to have Kiddish in the place where one eats and that the Kiddish is considered a proper Kiddish, one must eat at least a kezayit of mezonot, bread, or a reviyit of wine.

On Pesach when many don't eat “gebrockts” (food based on matzo meal), mezonot food is not available. One could still drink a reviyit of wine.

In such a case if the one making kiddush drinks a reviyit of wine, does that quit the obligation of those hearing kiddush or must they drink too?

Is there any way that eating other foods could solve the problem?

Answer 1

Mishna Brurah, Orach Chayim 273, #26.

וע"כ מה שנוהגים לילך לבית חתן או מילה ואין שם כיסנין אחר קידוש רק מיני מגדים אין לו לטעום שם כלל ולא סגי במה שהמקדש שותה כל הכוס אף שהוא מחזיק רביעית דזה מהני רק לשותה עצמו אבל לא לאחרים

Therefore, when people go to a groom's house [for a post-wedding celebration] or a circumcision, and there are no pastries after the Kiddush, only sweets, one shouldn't eat anything at all. It is insufficient that the person making Kiddush drinks the entire cup, even if it holds a quarter-log, as that only works for the drinker himself, not for others.

והנה בשלטי גבורים כתב דאף בפירות די דכל סעודת שבת נחשבת קבע אך דעת הטור ושו"ע עיקר [מ"א] אך אם חלש לבו קצת ואין לו עתה מחמשת המינים לסעוד אחר הכוס דעת איזה אחרונים דיש לסמוך על הש"ג בשחרית

However, the Shiltei Giborim wrote that even fruits suffice, as any Sabbath meal is considered "significant", though the opinion of Tur and Shulchan Aruch has primacy. But if one is feeling slightly fainthearted and has nothing made of the five grains [wheat, barley, spelt, oats, rye], on which to feast after the Kiddush cup, then it is the opinion of various Acharonim that one may rely on the Shiltei Giborim during the day [but not for the kiddush at night].

The Mishna Brurah's conclusion -- "good enough to rely on the Shiltei Giborim in a pinch" -- was also that of the Chayei Adam, over a century earlier. I don't know if that counted as one of the Mishna Brurah's aforementioned "Acharonim." But the heter is clearly on the books in cases of some need ... how that applies to a typical Pesach kiddush ... ask your rabbi.

Answer 2

B"H

You're question is about what counts as a meal after kiddush. All of the pesach related stuff seems extra.

if the one making kiddush drinks a reviyit of wine, does that quit the obligation of those hearing kiddush or must they drink too?

Is there any way that eating other foods could solve the problem?

Source:

In order to have Kiddish in the place where one eats and that the Kiddish is considered a proper Kiddish, one must eat at least a kezayit of mezonot, bread, or a reviyit of wine.

Each person must eat a seuda in the place they heard kiddish: (Ibid):

If someone is reciting kiddush in one room and someone else is hearing the kiddush in another room if the person listening to the kiddush is going to eat his meal in the room where he is that is considered kiddush in the place of the meal. The reason is that the one fulfilling his obligation of kiddush needs to be in the room where he is going to eat his meal and not where the person making kiddush is.[89]

There's no indication in any commentators that I'm aware of that the listeners fulfill their obligation for the seuda by just the person making kiddush drinking another cup. It would be no different than the one making kiddush eating mezonos afterwards, in which case everyone listening must also eat mezonos/seuda for them to be yotzi kiddish.

In terms of other foods, there is at least one commentator that says one can use other foods that one makes the mein shalosh brocho on, although I'm not sure if it's kept in practice:

Source

The Bach agrees to this, saying that as long as what is eaten requires one to make a bracha acharona (afterblessing) of "me-eyn shalosh" (made on non-bread grain products, as well as on fruits from the seven species of Israel and wine) a meal is considered to have occurred. The Beit Yoseif agrees as well, adding in that the wine drunk must be a different cup from that on which kiddush was made so that it is noticeable that it is being used as a "meal." Rav Akiva Eiger notes that wine may only be used according to the view that the expanded bracha acharona of "me-eyn shalosh" is made on all of the seven species of Israel, which includes grapes and thus wine. However, according to the view that this blessing is only made on grain products, the food eaten in this situation must be something made out of one of the five grains (barley, rye, oats, wheat, spelt). The Magen Avraham (O.C. 283:11) also allows any product of the five grains. The Sha'arei Teshuva quotes the Shut Ginat Veradim, who frowns upon the practice of making kiddush in the synagogue and then eating cake to fulfill the requirement of a meal. However, he then cites the Birchei Yoseif that such is the custom and there is nothing wrong with it. Finally, the Mishna Berura (O.C. 283:25) claims that Rav Akiva Eiger's personal view is that wine should not be used

Answer 3

Gil Student has an article entitled When Is A Kiddush Not A Kiddush? .

He quotes a teshuvah of Rav Moshe Feinstein (Iggeros Moshe, Orach Chaim 4:63). He writes that:

in this teshuvah there are two elements of kiddush.

One is that you must recite kiddush at your meal; the other is that before you eat, you must recite kiddush. He does not consider the shul kiddush a meal. However, since you recite kiddush before you eat, you have not done anything wrong.

If I understand correctly, Rav Feinstein would not require you to eat cake at a shul kiddush (although he would not object). According to him, only bread/matzo creates a meal. So you are eating after kiddush but not at a meal. Do you have to repeat kiddush at lunch if you already said it or heard it earlier? Rav Feinstein, requires it, because you still have to say kiddush at a meal.

This teshuva allows a person to have kiddush without mezonos as long as he makes kiddush (again) before his meal.