Shulchan Aruch: Chapter 272 - Wine Over Which Kiddush Is Recited

Malachi 1:8. In that verse, the prophet is castigating the Jewish people for offering blemished animals as sacrifices. If such an animal would not be sent to a mortal ruler, he asks, is it proper to offer it to G‑d? See sec. 53:8, where the same verse is used as a prooftext to disqualify a sheliach tzibbur with glaring physical blemishes.

Bava Basra 97a-b. The Talmudexcludes wine because of this and other factors, based on the principle that only wine fit to be offered as a libation on the Altar of the Beis HaMikdash is fit to be used for Kiddush.

Even if one has no other wine, he should not use such wine for Kiddush. Nevertheless, if he mixes it with other wine to the extent that its fragrance is now fitting, it is acceptable. After the fact, if one used wine with an undesirable fragrance for Kiddush, he fulfills his obligation (Kaf HaChayim 272:4, 5).

I.e., if the wine has begun to sour and its taste has changed, Kiddush may not be recited over it, as stated in subsection 3. In this instance, by contrast, the wine itself is still desirable See also sec. 204:6.

Bava Basra, op. cit. Terumos 8:4, 6 forbids drinking liquids and eating foods that were left uncovered lest a snake or other poisonous animal drank or ate from them, depositing its venom within. Wine (or other food and drink) that was left uncovered in a refrigerator or a closed cabinet is not considered as having been left uncovered (see Kaf HaChayim 272:9).

I.e., approximately 20 minutes. Nevertheless, after the fact, wine is not disqualified even if it was left uncovered for 3-4 hours (Badei HaShulchan 46:2).

I.e., the Ashkenazic communities of Eastern Europe. See note 32 regarding the availability of wine at present.

In the Talmudicera, this term was used to describe wine that had not stood for 40 days after being squeezed from the grapes, for that was the ordinary length of the fermentation process in that era.

Bava Basra 97a.

I.e., directly before the commencement of Shabbos. On Shabbos itself, squeezing the grapes for their juice would be forbidden. See sec. 320:1.

Bava Basra 97b. Thus grape juice may be used for Kiddush even though it has not fermented at all. Nevertheless, as the following clause states, it is preferable to use wine. {After suffering his heart attack on Shemini Atzeres 5738 (1977), the Rebbe made Kiddush. It was suggested to him to use grape juice instead of wine, but he refused, saying: “Kiddush should be recited over wine.” Obviously, one who is unwell, but seeks to emulate the Rebbe’s practice, should first consult both his Rav and his doctor.}

Bava Basra, op. cit.

Even on Shabbos itself, it is permitted to strain wine for this purpose provided one does not use a cloth (see sec. 319:13).

The Alter Rebbe’s wording indicates that straining is desired, but not an absolute requirement. The wine may be used even if it cannot be strained.

That source states that it was customary in the Talmudicera to use red wine for Pesach, to recall the blood shed by Pharaoh, who ordered the slaughtering of Jewish children. At other times if the white wine is of the same quality as the red, it may be used, even as an initial preference.

See Niddah 64b.

Whether naturally sweet or sweetened through exposure to the sun (see Rashi, Menachos 86b).

Bava Basra, op. cit., states that all of these types of wine should not be used for the wine libations as an initial preference, but that after the fact, they are acceptable. Hence, they may be used for Kiddush.

If, however, the wine is so strong that it is difficult to drink without diluting it, it must be diluted before using it for Kiddush.

In that source, the Alter Rebbe states:

When wine is mixed with water, even if there is a majority of water, the blessing Borei pri hagafen should [still] be recited, provided: a) the wine remains strong enough that it is still fit to drink [even] when so heavily diluted, and b) it is common for people to drink it as wine [even] when diluted to this extent.

The maximum dilution he mentions there is six parts of water to one part of wine. Some commercially produced wines have water or other substances added during the manufacturing process. This obviously limits the proportion of water that one may add. Many wines, however, are produced without adding water and other substances, and one should seek such wines for Kiddush.

Bava Basra, op. cit.

The Tzemach Tzedek (Orach Chayim, responsum 28) writes that he heard it stated in the name of the Alter Rebbe that one should have three measures of raisins for every two measures of water (see Shaar HaShamua, sec. 3). He, however, states that he never heard such a ratio stated by the Alter Rebbe directly and that it appears to him that it is sufficient for the volume of the raisins to be one-sixth that of the water.

It is necessary to emphasize that one must soak the raisins with the intention of drinking the beverage produced and not of eating the raisins (sec. 202:12).

Even a concentrated syrup.

Thus wine made from many types of commercially sold raisins would not be acceptable.

In that source, the Alter Rebbe writes that the general rule regarding drinks produced by steeping wine dregs, grape pits, or grape peels in water is that if the liquid from the grape component in proportion to the water is less than the proportion accepted locally for diluted wine, then the blessing Shehakol nih’yeh bidvaro should be recited over it.

Bava Basra 97a. Both wine that was boiled and wine to which honey was added may not be used as libations for the Altar, as the Alter Rebbe proceeds to state.

In that source, the Alter Rebbe writes: “The flavor and fragrance [of boiled wine] are superior [to that of unboiled wine]. Therefore, its blessing does not change and the blessing Borei pri hagafen is recited over it.”

As the Alter Rebbe writes in sec. 204:8: “Similarly, when honey or peppers are mixed into wine, the blessing Borei pri hagafen is recited over it; although its flavor has changed, it has not deteriorated.”

Vayikra 2:11.

Both of the points mentioned by the Alter Rebbe are relevant today, because many commercially produced wines are pasteurized {which Rav Moshe Feinstein (Igros Moshe, Yoreh Deah, Vol. 2, responsum 52) and many others consider as boiled} and many have sugar and/or other sweeteners added.

The factor of boiled wine is particularly relevant when there are people joining the Shabbos meal who presently do not observe the Shabbos. When such people handle wine, there are authorities who rule that it should be disqualified (see sec. 385:3; see also sec. 55: 14 and notes in Vol. 1 of this edition and sec. 128:52 and notes in Vol. 2 of this edition). Nevertheless, once wine is boiled, this stringency does not apply.

As stated in sec. 182:3 and in sec. 472:29, the intent is a beverage which, like beer, is considered as dignified. Beverages like kvas (a lightly fermented grain cooler), borscht (beet juice), ginger water, and licorice, are not included in the category of “the wine of the region” even if people in a given region view them as their primary beverage.

On this basis, there is a difference of opinion if tea or coffee may be placed in this category. It is known that on the Saturday night before they passed away, both the Alter Rebbe as well the Rebbe Rashab made Havdalah over coffee. See also Yemei Berei­shis, p. 355, which quotes the Rebbe as giving a person a directive to recite Havdalah over tea or beer when wine was not available.

Pesachim 107a. The term used here is לקבוע סעודותיהםעל השכר, i.e., people sit down to a meal and beer is served as the primary beverage for that meal. Elsewhere (sec. 639:12), we find the term קובע על היין. That refers to a situation where people sit down to drink wine in a significant setting, i.e., the primary purpose of their gathering is to drink wine together.

In sec. 182:2, the Alter Rebbe gives the rationale for this ruling: Since wine must be brought to the town from a distant place, it will be expensive. As such, certainly the majority of the populace will not make it the regular mainstay of their meals.

At present, when advances in transportation have made geographic distance less significant, it is questionable to what extent this principle still applies. Indeed, in practically all major Jewish communities, wine is available at reasonable prices and the concept of chamar medinah, “the wine of the region,” does not apply (particularly with regard to Kiddush; see the following subsection). Nevertheless, if wine is hardly ever brought to an entire region, it is reasonable to assume that other beverages are considered to be “the wine of a region” and may be used.

In his Kuntreis Acharon (note 1), the Alter Rebbe focuses on the more lenient ruling stated in the main text, that when grapevines do not grow abundantly in a town, even when wine is available in stores, one may recite Kiddush over chamar medinah. He notes that Magen Avraham 182:2 accepts that approach with regard to the cup over which Grace is recited. The Alter Rebbe notes that the Tur (Orach Chayim 272)also follows this approach with regard to Kiddush. The Alter Rebbe supports the Tur’s position by citing the words of Rambam (Hilchos Shabbos 29:17), who places emphasis on the beverage used by the majority of the populace. Hence, if the lenient view (which Rambam himself does not accept) is interpreted in that context, the intent would be: Even if wine is easily available in stores, since it is not the beverage used by the majority of the people of the locale on a regular basis, other important beverages can be considered as chamar medinah, “the wine of the region.” The Alter Rebbe concludes the note by saying that this explanation justifies the prevailing custom. He does not, however, accept it theoretically as binding halachah.

In that source, the Alter Rebbe explains that all authorities agree that Kiddush was ordained to be recited over wine. In contrast, the recitation of Grace over a cup of wine is not a fundamental requirement of the mitzvah.

See sec. 182:2.

See sec. 296:8.

And the recitation of that blessing will constitute Kiddush.

At night, one recites the blessing of Kiddush, and thus the recitation of Kiddush is distinct. During the day, by contrast, there is no blessing for Kiddush and thus nothing distinguishes the blessing HaMotzi as Kiddush. (The preliminary readings are not significant in this context.) Thus fundamentally, there will be no difference between his practice on Shabbos and that during the week. Hence, it is proper to make a distinction by reciting Kiddush over a beverage that is “the wine of the region” (Kaf HaChayim 272:23).

The Rebbe strongly discouraged the practice of regularly reciting Kiddush over alcoholic beverages other than wine (yash in chassidic parlance). See Teshu­vos U’Biurim BeShulchan Aruch, p. 132; see also Toras Menachem, Vol. 36, pp. 352-353.

It is not acceptable, however, for a person who will not partake of at least an olive-sized piece of cake or bread, or a reviis of wine 86 cc (2.9 fl. oz.) at this sitting, to partake of the wine, for Kiddush must be recited – and one must partake of the wine – in the place of one’s Shabbos meal.

Those others should not recite the blessing Borei pri hagafen even if they know that blessing.

In his Kuntreis Acharon (note 2), the Alter Rebbe focuses on the ruling in the main text, that a person who is forbidden to drink wine because of a vow may make Kiddush over wine and have others partake of the wine. The Alter Rebbe states that his ruling follows that of Rama (Orach Chayim 272:9). Although here Magen Avraham 272:9 takes issue with Rama, in other places (sec. 299:8 and sec. 556:1), Magen Avraham accepts Rama’s view.

The Alter Rebbe also discusses the proof Magen Avraham cites to support his contention that one may not fulfill his obligation by having others partake of the wine: the ruling of Rama, Orach Chayim 273:4 (see the Alter Rebbe’s discussion of that subject, sec. 273:6), that a person who does not eat with others should not recite Kiddush on their behalf unless they do not know how to recite that blessing. (The implication is that here, since these people know how to recite the blessing, no one else should recite Kiddush for them.) The Alter Rebbe challenges the logic of this support, explaining that in the situation mentioned by Rama in sec. 273, the people for whom Kiddush is being recited know how to recite the blessing Borei pri hagafen. What they do not know is the blessing for Kiddush. In contrast, here, the question concerns the blessing Borei pri hagafen itself and not the blessing for Kiddush. In such an instance, to borrow the Alter Rebbe’s words in sec. 190:4, the person may recite the blessing over wine with the intent that another person drink it. “Since he is obligated to recite the blessing of Kiddush… [to fulfill] his own [obligation], he may also recite the blessing over the wine that was ordained to be recited before Kiddush.” The Alter Rebbe proceeds to discuss this issue in depth, explaining why the ruling from sec. 273 is not relevant to the issue here.

I.e., he should leave the place where there are no others with him and go to a place where he can hear Kiddush from someone who recites it over wine. There, he must partake of at least a basic meal, eating at least an olive-sized portion of bread or cake or a reviis of wine.

Seemingly, these same laws apply to one who was given a medical directive not to drink wine.

For, as mentioned in sec. 11, greater importance is given to the night Kiddush. From the Alter Rebbe’s words, it appears that it is sufficient to recite Kiddush over “the wine of the region” or over bread for the day meal.

I.e., as stated in the previous subsection, there are authorities who maintain that Kiddush was instituted only over wine.

In general, wine is considered as an element of the meal, because it “stimulates a person’s appetite” (sec. 174:3). In particular, this ruling applies with regard to the wine of Kiddush, because one may not partake of the meal without first reciting Kiddush.

See sec. 473:10, where the Alter Rebbe applies this ruling to the wine drunk at the Seder even though there is a substantial hiatus between Kiddush and the beginning of the meal.

Significantly, in that source, the Alter Rebbe writes that “Kiddush is associated with the meal, [because] Kiddush may be recited only in the place of a meal.” While here, the emphasis is that Kiddush is necessary for the sake of the meal.

In that source, the Alter Rebbe writes:

Whenever [the blessing over] wine that one drinks before a meal covers wine that one drinks during a meal, it is not necessary to recite a blessing after the wine at all…. [The wine before the meal] is covered by the Grace after Meals, just like the wine he drank during the meal. Since they were covered by the same blessing recited before drinking, they are considered a single act of drinking [and hence, covered by Grace].

In subsections 6-7 there, the Alter Rebbe writes:

In contrast, one who drinks other beverages before a meal during the week must recite a blessing after drinking them, even if he intended to drink [these beverages] during the meal as well. [The rationale:] The blessing recited before partaking of these beverages before the meal does not cover the beverages he drinks during the meal, for the beverages he drinks during the meal do not require a blessing at all….

When does the above apply? When one does not have a cup of wine over which to recite the Grace after Meals. If, however, he intends to recite Grace over a cup of wine, even as an initial preference, it is not necessary to recite a blessing after partaking of the beverages that one drinks before the meal, because [these other beverages] are covered by the blessing that one will recite after the cup [of wine] over which he recites Grace.

This applies not only to the person who recites Kiddush, but also to those who listened to his blessing and partook of the wine.

In that source, the Alter Rebbe writes:

If one drank wine before a meal – even if he did so before sitting down [to partake of] the meal – it is not necessary for him to recite a blessing over the wine he will drink during the meal, for it is covered by the blessing recited over the wine before the meal. An exception [to this rule]: One who specifically intended not to drink wine during the meal and then changed his mind and decided [to resume drinking].

In particular, this applies with regard to Kiddush, because – as stated both here and in that source – Kiddush is necessary for the meal.