1) Hungary, where Rabbi Shlomo Ganzfried, author of the Kitzur Shulchan Aruch, lived during the 19th Century. 2) The original reason for making Kiddush in the synagogue was so that the town's Shabbat guests, who would sleep in rooms connected to the main synagogue, would be able to fulfill their obligation to hear Kiddush. Both the early and later rabbinic authorities have debated whether the requirement to make Kiddush in synagogue applies even when there are no guests; consequently, nowadays, when we no longer have guests staying in the synagogue complex on a regular basis, some communities have retained the custom, but others have not. 3) Since Kiddush must be said in the place where one will eat the Shabbat meal. 4) So the chazan is unable to drink the wine he makes the Kiddush over. 5) According to the Mishna Berurah (269:1), the age of ''Hinuch'' (education) in this case is about 6 or 7 years old. Generally, the age at which a child is introduced to a particular Mitzvah depends on both the child's level of maturity and the type of Mitzvah he or she is to perform. There are authorities who rule that the chazan should give the wine to minors who have not yet reached the age of Hinuch. 6) The Kiddush he has just heard from the chazan doesn't count, because it was not said in the place where he will be eating his Shabbat meal. 7) According to Shiurei Torah, a Revi'it is 86.4 cc. According to the Chazon Ish, it is 150 cc. 8) Generally, the ''Seuda'' (meal) which is eaten in the place where one makes Kiddush, must consist of a minimum of a ''K'zayit'' (Olive size) of bread, cake or other food made from one of the five species of grain, namely, wheat, barley, spelt, oats and rye. However, the Geonim ruled (see Shulchan Aruch 273:5) that one can fulfill the obligation of ''Kiddush Be'makom Seuda'' (Kiddush in the place one eats), by drinking a Revi'it of wine or grape juice. The Mishna Berurah states (273:25) that since many of the Rishonim disagree with this opinion, we should only rely on it in pressing circumstances, such as the case in this Halacha, or when there are no grain products available.

נוהגין לומר פרק במה מדליקין ואין אומרים אותו ביום טוב שחל בשבת ולא כשחל יום טוב בערב שבת ולא בשבת חול המועד

1) Against this opinion, Talmud Megillah, page 23, states that it is preferable to come to synagogue early on Shabbat, and Rashi explains that it is a Mitzvah to get there early enough to say the Shema ''KeVatikin'' (just before sunrise) - see Mishna Berurah 281:1. 2) Numbers 28:4. 3) Numbers 28:9. 4) The verses are actually not parallel, because one is referring to the weekday daily offering, while the other is referring to the Musaph offering of Shabbat, and not the daily offering. However, since the verse implies that the Musaph offering of Shabbat was brought later in the morning, so too the Shabbat daily offering must have been delayed, so as not to leave a large time gap between them. 5) Beyond their proper time. The Shema must be said by the end of the 3rd ''seasonal hour'' (Shaot Zemaniot) of the day, and the Shemoneh Esreh must be said by the end of the 4th seasonal hour (see Chapter 17 and Chapter 18). A ''seasonal hour'' is equal to one twelfth of the total time from sunrise to sunset (some say from dawn to dark).