1. The laws of the four cups:

A. The Mitzvah:[1]

The Sages instituted that one drink four cups of wine on the night of the Seder.

Why we drink the four cups:[2] These four cups were instituted in correspondence to the four terms of redemption used in scripture in Parshas Vaeira:[3] Vehotzeisi, Viga’alti, Velakachti, Vehitzalti. [In Kabalah it is explained that the four cups correspond to the Sefiros. The first cup corresponds to Chochma of Bina, the second cup to Bina of Bina, the third and fourth cup to Chesed and Gevura of Daas.[4] The four cups were also established in order to break and nullify the four Kelipos.[5] They also correspond to: 1) The four cups of wine that Pharaoh saw in his dream; 2) The four cups of restribution that G-d will give to the nations of the world by the future redemption; 3) The four letters of the Divine name.[6]]

Tashlumin: If one did not drink the four cups of wine on the night of the 15th, he is unable to make-up the Mitzvah on another night or day of Pesach, even if this was due to reasons beyond his control.[7] However, one who forgot to say Kiddush on the night of Pesach, can make it up the next day, by saying the blessing of Asher Bachar Banu of Kiddush after the blessing of Hagafen.[8]

 

Q&A Why is a blessing of Asher Kidishanu not recited over the four cups, as we do before Matzah and Maror?[9] As we do not drink them in one shot, consecutively. Alternatively, the reason is because we are in any even obligated to drink two of the four cups due to Kiddush and the cup for Birchas Hamazon.

Corresponds to the four Kelipos:[10] When we were in Egypt we fell into the four Kelipos of the Arla. Naturally, once one falls under these Kelipos he is unfreeable and remains forever enslaved to the Kelipa. Nonetheless, Hashem did a miracle and freed us from the depths of impurity. He did this by breaking the four Kelipos in which we were stuck. This is why we drink four cups of wine in a way of freedom as it represents the breaking of each of the four Kelipos which allowed for our emancipation from physical and spiritual slavery. It is only by the fourth cup that we completely break through the Kelipa, and it is for this reason that we recite the complete Hallel by the fourth cup.

Saves one from the four capital deaths:[11] The four cups of wine atone for the four capital punishments that one may have become liable for in transgression. This especially applies if one dislikes wine and must push himself to drink it.    Contains medicinal powers:[12] Drinking the four cups of wine even if he dislikes it will serve as an exchange for the need to consume bitter foods and pills for medicinal treatment.

 

B. When to drink the four cups:

Not before nightfall/Tzeis Hakochavim:[13] It is forbidden to [begin the Seder and] say Kiddush [i.e. Kadeish] prior to definitive nightfall [i.e. Tzeis Hakochavim[14]].[15] [Thus, if he said Kadesh prior to nightfall, even during Bein Hashamshos, he must repeat the drinking of the cup. Nevertheless, if he drank the cup past Plag Hamincha, and certainly if he drank it during Bein Hashamshos, then he should be Yotzei with the Kiddush of another person after nightfall and then drink.[16]]

By what time must one drink the four cups: The first two cups must be consumed prior to midnight.[17] Initially, it is proper for one to also drink the 3rd cup before midnight, as stated above regarding Hallel.[18] [However, according to the Chabad custom, there is no need to do so.[19]] The fourth cup may even initially be drunk after midnight[20], although it must be drunk before Alos Hashachar.[21] [If one did not drink the fourth cup and it is already after Alos, it is to be drunk without the blessing of Hagafen.[22]] If one is beginning his Seder after midnight, then he is to only say two blessings of Hagafen, one blessing of Hagafen on the 1st and 2nd cup, and another blessing of Hagafen on the 3rd and 4th cup.[23]

 

C. Drinking in the order of the Haggadah:[24]

The four cups of wine must be drunk in the order of the Haggadah, otherwise one is not Yotzei the Mitzvah. [This applies for both men and women.[25]] The order of the drinking is as follows: Between the first and second cup one must stop to say the Haggadah and Hallel.[26] Between the second and third cup one must stop to eat the Matzah [Maror[27]] and recite Birchas Hamazon. Between the third and fourth cup one must stop to say the Haggadah and Hallel. If one did not make the above breaks in between the drinking of the four cups, and rather drank all four cups consecutively, then one does not fulfill his obligation. In such a case, the four cups are considered like a single cup, and he thus remains obligated to drink a further three cups, in the above given order.[28] [He is to repeat the blessing of Hagafen on the second cup and onwards.[29] Likewise, if one drank the fourth cup directly after the third cup without saying Hallel in between he was not Yotzei the fourth cup and must re-drink it after Hallel.[30]]

Q&A What is one to do if he does not have a Haggadah and does not know the order of the Seder?[31] He is to drink the four cups one after the other for mere commemoration of the Mitzvah, and it is even possible that he fulfills his obligation, as the matter was beyond his control. Nonetheless, the blessing of Hagafen is only recited before Kiddush and the 3rd cup, and not by each cup individually.

D. Saying the blessing of Hagafen on each cup:[32]

Some are accustomed not to say a blessing of Borei Peri Hagafen on the second or fourth cup of wine, as it was already exempted with the blessing of Hagafen said over the first and third cup of wine.[33] [Practically, so is the custom of the Sephardim.[34] They are thus to have in mind upon drinking the 1st and 3rd cups to include the 2nd and 4th cups in the blessing.[35]] However, in these provinces [of Ashkenaz[36]] the custom is to say a blessing even on the second and fourth cup of wine [and it is thus said on each of the four cups].[37] [Accordingly, some Poskim[38] rule that it is proper to explicitly have in mind to not include the 2nd and 4th cup in the blessings of the 1st and 3rd cup. On the other hand, if one had in mind to exempt the 2nd and 4th cups with the blessings on the 1st and 3rd cup, then one is not to repeat the blessings of Hagafen over them.[39]]

After blessing:[40] The above debate is only regarding the before blessing of Hagafen, however, regarding the after blessing said over wine, it is only to be said over the last and fourth cup, which include all the other cups of wine.[41]

Is one who uses Chamer Medina for the four cups to recite a separate blessing on each cup as is normally done? See Halacha O!

E. Who is obligated to drink the four cups of wine?[42]

Although by the Kiddush of Shabbos and all other Yomim Tovim one is not required to push himself to drink the Kiddush wine, and in turn he can hear the Kiddush being said by another person, nonetheless, regarding the Pesach four cups of wine, each and every person and family member is personally obligated to drink four cups of wine in a form of freedom, even if they plan to hear [and be Yotzei] the Kiddush and Haggadah from the Baal Habayis.

Pauper:[43] Even a pauper who is supported from charity funds must purchase wine, or other valid beverage [i.e. Chamer Medina] for the four cups. If he does not have money to buy wine, such as if the charity funds did not provide him with money, then he is obligated to borrow money, or sell his wardrobe, or hire himself out for work, for the sake of buying wine, or other valid drink, for the four cups.

Women:[44] Both men and women are obligated to drink four cups of wine. This applies even if normally on Shabbos and Yom Tov, they do not make Kiddush themselves, but rather hear it from someone else, being that the wine causes them pain or is disgusting to them, as explained next.

One who hates wine:[45] One who avoids drinking wine throughout the year either due to his dislike of wine, or due to health reasons [i.e. headaches[46]], is nevertheless obligated to push himself to drink the four cups of wine. The Sages stated regarding Rebbe Yehuda Berebbe Ilaiy that he would drink the four cups of wine on Pesach and as a result he would need to strap his loins until Shavuos.[47] This applies even though throughout the year one is particular to hear Kiddush from another person in order to avoid drinking wine, nevertheless on the night of Pesach one must push himself to drink the four cups of wine.[48] [Nonetheless, one who is completely disgusted from the taste of wine, may dilute it with water until the maximum accepted level according to Halacha.[49] Likewise, one may choose to drink grape juice[50], or another valid Chamer Medina beverage, instead of wine.[51] Likewise, one who will fall sick and become bedridden as result of drinking the wine is not obligated to drink it, even if there is no other beverage available for him to drink.[52] Nonetheless, in such a case he is to listen and be Yotzei with the blessings of another person said over his four cups.[53] Certainly, in all cases that other valid beverages are available as an alternative to wine, then one is obligated to use it for the four cups even if he is exempt from drinking wine.]

Children:[54] All children, both male and female[55], who have reached the age of Chinuch are [Rabbinically[56]] obligated to be educated by their father[57] in the drinking of the four cups, in the order of the Haggadah that was explained in A. The age of Chinuch in this regard is when the children are of age to be able to hear the paragraphs of the Haggadah which are recited over [each of the four] cups, such as if they are of age to understand the holiness of Yom Tov and it is therefore proper to educate them in hearing the Kiddush that is said over the first cup, and the child is also old enough to understand the story of the exodus that he is told from the Haggadah, and is thus fit to be educated to hear the Haggadah that is said over the second cup. Likewise, the child is also [old enough to be] obligated in education of hearing Birchas Hamazon on the third cup[58] and to hear the completion of Hallel, and the Hallel Hagadol and Nishmas which are said on the fourth cup.[59] [This implies that children who are not yet of age to be educated in all the Mitzvos of Kiddush, Maggid, and Birchas Hamazon, are not obligated to drink the four cups, even if they are of age to be educated in one of these Mitzvos.[60] Some Poskim[61]  rule that the age of Chinuch in the above regard is approximately from age 5-6. Furthermore, some Poskim[62] rule that even children below the age of Chinuch are to be given four cups to drink, although other Poskim[63] negate this ruling. The children are initially to be given their own cup of wine, and not simply drink from the cup of others.[64] Some Poskim[65] rule that the children may each be given a small cup of wine or grape juice that is even less than a Revius and that they are not required to drink the entire cup, and even a small sip suffices. However, other Poskim[66] learn that the above only refers to children who are below the age of Chinuch, however children who are of the age of Chinuch are to have a cup which holds a Revius of wine and are to drink majority of the Revius, just like an adult. Practically, all children are to be given a cup even if they are below the age of Chinuch, and those above the age of Chinuch are to be given a cup that holds a Revius and drink at least a cheek full [i.e. Kimalei Lugmav].[67] According to all, one may give the children grape juice rather than wine for the sake of fulfilling their Mitzvah.[68]]

Summary: Men, women, and male and female children of Chinuch age and can understand the story of the exodus, are obligated to drink four cups of wine [or grape juice, or other valid beverage]. The custom is to give cups of wine even to children below the age of Chinuch. The children are to each have their own cup of wine and not simply drink from the cup of an adult. Q&A Are the participants to say their own Kiddush over their cup or should they be Yotzei with the father/husband/host as they usually do?[69] The participants are not obligated to say their own Kiddush, and may be Yotzei with the family leader who is making Kiddush. [Practically, the custom of many is to be Yotzei Kiddush with the family leader and not to say their own individual blessing for Kiddush.[70] Nevertheless, one may choose to say their own Kiddush if they so wish.]

 

F. The size and shape of the cup-Holding a Revius; Filling it to the top; Wide opening:[71]

How much wine does the cup have to hold?[72] Each one of the four cups of wine must hold at least a Revius of wine.

How much is a Revius?[73] The measurement of a Revius by completely square cup is two fingers [i.e. Etzbaos] in width and length and 2.7 fingers in height. The measurement of a Revius by a round cup is two fingers in width and length and 3.6 fingers in height. [Practically, there is a dispute amongst the Poskim[74] regarding the length of this “finger” measurement, which consequently created a dispute regarding the exact amount in fluid measurements that a Revius contains:[75] Some Poskim[76] rule that a Revius is equivalent to 86.4 milliliters or 2.92 fluid ounces. This measurement is the same Gematria as the word כוס. This opinion is known as Shiur Rav Chaim Neah. Other Poskim[77] rule it is equivalent to 81 milliliters or 2.73 fluid ounces. Other Poskim[78] rule it is equivalent to 84 milliliters or 2.84 fluid ounces. Other Poskim[79] rule that it is equivalent to 99 milliliters or 3.34 fluid ounces. Other Poskim[80] rule that it is equivalent to 108.8 milliliters or 3.67 fluid ounces. Other Poskim[81] rule that it is equivalent to 115.2 milliliters or 3.89 fluid ounces. Other Poskim[82] rule that it is equivalent to 118 milliliters or 3.99 fluid ounces.  Other Poskim[83] rule that it is equivalent to 120 milliliters or 4.05 fluid ounces. Other Poskim[84] rule that it is equivalent to 123 milliliters or 4.16 fluid ounces. Other Poskim[85] rule that it is equivalent to 150 milliliters or 5.07 fluid ounces [Gematria of כוס הגון]. This is known as Shiur Chazon Ish. Other Poskim[86] rule that it is equivalent to 168 milliliters or 5.68 fluid ounces. Practically, the widespread custom of the world, Sephardim, Chassidim, and Ashkenazim, follows the first opinion above, for the cup to suffice to contain a minimum of 86 milliliters which is the same Gematria as the word Kos.[87] This applies whether Lechumra or Lekula [to be stringent or lenient], including even for Safek Brachos. However, there are some members of Lithuanian Jewry who are initially stringent like the Shiur Chazon Ish of 150 milliliters.[88] Likewise, some in Chabad are initially stringent like some of the other opinions mentioned.]

Filling the cup to the top: One of the ten laws that the Sages applied to the Kos Shel Bracha is that it needs to be filled to the top.[89] This is to be taken literally, that the cup be filled until its very edges.[90] [Thus, irrelevant of what size cup one uses, even if it is much larger than the minimum Shiur of a Revius, one is to fill it until the top.] Nonetheless, if one suspects that by doing so the wine may spill and become demeaned, then he may leave some of the cup unfilled by its top, and he need not worry as it still retains the definition of “full” that is required.[91] [Practically, the custom of the world is to fill a Kos Shel Bracha to the very top and intentionally slightly overpour the wine in a way that it spills over its sides.[92] This is likewise done for the four cups.[93] One is to have an undamaged[94] plate and the like under the cup in order to catch the spilled wine.[95] It is customary to discard the spilled wine.[96] Nonetheless, on the night of the Seder, the spilled wine is saved to be added to the Charoses prior to Maror, as brought in Chapter 2 Halacha 1C.[97]]

Wide opening:[98] One is not to use a cup with a very narrow opening that prevents him from being able to drink a full Revius in one shot.[99]

Summary: The cup is to contain at least 86 milliliters of wine, and so is the widespread custom, although some are stringent for it to contain 100, or 115, or 150 milliliters.  In all cases, the cup is to be filled until its very top, and have some wine slightly overflow from its edges.

May one use a cup with a stand/leg?[100] Many Chassidim are accustomed not to use a cup that contains on leg stand extension, and rather use a cup with a flat bottom. There is no known source or reason for this custom although some suggest that it is due to the Kabalistic intent of having five fingers grasp the cup. Practically, while the Rebbe was only witnessed to use a non-legged cup[101], there were some Chassidim who ignored this custom and used even cups that contained a leg extension.[102] The Kiddush cup of the Maggid of Mezritch which is held by the Sadigora dynasty as an inheritance, is a legged cup.

G. Must each participant have their own cup?[103]

It is a Mitzvah Min Hamuvchar for each participant to have their own personal cup of wine which is filled to the top, rather than have a large joint cup for many participants.[104] [This applies even to children[105], even if they are below the age of Chinuch.[106]] Nonetheless, from the letter of the law, it is permitted for a number of participants to share the same cup of wine so long as it holds a majority[107] of a Revius of wine for each person [and there will be a Revius of wine in the cup at that time that each person drinks[108]]. Thus, for example, if the cup of the leader of the Seder is very large and holds many Reviyosim or wine, then his children and household members may fulfill their obligation through drinking the wine that is leftover after he completes his drinking, so long as each person receives the majority of a Revius of wine from his cup [and the cup holds a Revius of wine].[109]

H. Rinsing the Kiddush cup and all other Kos Shel Bracha:[110]

The cup that is used for the four cups of the Seder is to have Hadacha and Shetifa performed to it prior to pouring the wine into it by Kadesh[111], just as is the law regarding any Kos Shel Bracha.[112]

How to clean: Hadacha refers to washing the inside of the cup while Shetifa refers to washing the outside of the cup.[113] An alternative to rinsing the cup with water, is to wipe it well using a cloth in a way that it appears beautiful in both its inside and outside.[114] [Nevertheless, according to Kaballah the cup is to be cleaned specifically with water.[115] However, in a time of need, when there is no water available, one is to clean it with a napkin.[116] The Rebbe was witnessed to clean his Kiddush cup with a napkin prior to Kiddush during the Farbregens of Shabbos. The cup was already washed and dry by the time the Rebbe wiped it clean.[117]]

If the cup is already clean:[118] If the cup is clean in both its inside and outside then it does not require any further rinsing or cleaning, so long as it does not contain any leftovers of wine [that had food dipped in it, as explained next]. Furthermore, even if the cup appears clean in both its inside and outside but contains leftover wine, it is not required for one to clean the cup from this wine, unless there is crumbs of food within this wine, such as wine that had bread dipped in it.[119] [Some Poskim[120], however, conclude that it is proper to rinse the cup even if it does not contain leftovers of bread in the wine. Furthermore, according to Kaballah the cup requires Shetifa and Hadacha in water even if it is clean.[121]]

Rinsing the cup before the 2nd, 3rd and 4th Kos: There is no need to rinse the Kiddush cup in both its inside and prior to the second Kos by the Seder of Pesach, being that the cup was already cleaned before Kadesh.[122] However, if one desires to reuse this cup at the end of the meal, for the third cup of Birchas Hamazon, then one must verify that the cup is clean from any leftover wine that had Matzah dipped in it. If it is not clean, then it requires Shetifa and Hadacha, or to be wiped down with a cloth, as explained above.[123] Even one who is not careful in this throughout the year (being that from the letter of the law Birchas Hamazon does not require a Kos Shel Bracha), nonetheless must be careful in this on the night of the Seder.[124] [However, as stated above, according to Kabbalah one is to always rinse the cup before Birchas Hamazon, even if it is clean, and hence the cups should be rinsed prior to each of the four cups being poured.[125] Practically, the Rebbe did not rinse the cup for the second or fourth Kos by the Seder of Pesach, as stated above. However, the Rebbe was accustomed to rinse his Kiddush cup for Beirach by the Seder. The cup was visibly dirty on the outside, having contained Charoses which was dipped in the wine.[126]]

I. Other laws relating to the cup of wine:

The cup of wine used for the four cups follows all the laws which apply by a Kos Shel Bracha. The following is a summary of the applicable laws:[127]

1. The cup may not be damaged.
2. The wine is not to be Pagum.[128] If the wine is Pagum, it is possible to be Mitaken the wine by adding even a small amount of wine or even water to it.[129]
3. The cup is to be lifted three[130] Tefach from the table
4. The cup is to be received with both hands.
5. The cup is to be held only in the right hand.
6. One’s eyes are to be on the cup.

J. How much of the wine in the cup does one have to drink?[131]

Background: During Kiddush of Shabbos and all Yomim Tovim, other than the Seder night of Pesach, one is not required to drink majority of the Kiddush cup so long as he drinks the measurement of Malei Lugmav.[132] Thus, even if the Kiddush cup holds a number of Reviusim, and the drinking of Malei Lugmav, which on average is the majority of a Revius, and he will only consume a minute portion of the wine in the cup, nevertheless he fulfills his obligation and is not required to drink any more. This applies according to all opinions and may be done even initially [i.e. Lechatchila].[133] However, on the Seder night of Pesach there exists a dispute in this matter, as will now be explained:

The dispute:[134] Some Poskim[135] rule that by the four cups drank on the night of the Seder, it is a Mitzvah to initially drink the entire cup even if it holds many Reviyusim of wine, and Bedieved one must drink at least majority of the cup in order to be Yotzei. If, however, one only drinks half of the cup, then he does not fulfill his obligation even if this half that he drank includes many Reviyusim of wine.[136] Other Poskim[137] however, argue on this and rule that one may even initially drink only the majority of a Revius even if the cup holds many Reviusim [and this amount is thus a minority of the cup, just as is always the law regarding Kiddush, and there is hence no difference in law between Kiddush and the four cups in this regard].

The final ruling: Practically, the main ruling follows the latter, lenient opinion, and so is the widespread custom to drink only the majority of a Revius [which is Malei Lugmav].[138] Nevertheless, it is proper to suspect for the first, stringent opinion, and to take a small cup [that holds exactly a Revius] and drink it in its entirety.[139] Nonetheless, in those areas that wine is expensive [or for those people for whom it is difficult to drink the wine[140]], it suffices to drink majority of the cup.[141] [Likewise, if one only has a large cup available that contains many Reviusim, then there is no need to be stringent and drink majority of the cup, so long as one drinks Malei Lugmav.[142] Nonetheless, some Poskim[143] rule one is to be stringent even in such a case to drink all, or at least majority, of the cup.] However, this only applies regarding the first three cups, however, regarding the fourth and last cup, one is required to drink an entire Revius in order so he can recite an after blessing without any question.[144]

Summary: Initially one is to drink the entire cup of wine, or at the very least majority of the cup of wine, irrelevant of how much wine the cup contains. For this reason, one should use a small cup of a Revius in size in order to drink the entire cup. If, however, the cup is larger than a Revius and one is unable to drink the entire cup, or majority of the cup, then it suffices for him to drink majority of a Revius, which is the amount of Malei Lugmav. However, for the fourth cup, one is to always drink an entire Revius. Q&A What is the law if one drank the wine and then vomited?[145] One who drank the four cups, or one of the four cups, and then vomited, nevertheless fulfills his obligation and is not required to re-drink the four cups.[146]

K. Within how much time must the cup of wine be drunk?[147]

Lechatchila-One shot:[148] One is initially to beware to drink the majority of a Revius simultaneously. This means that one should drink it in one gulp, and is not to separate it into two gulps. It is for this reason that should not use a cup with a very narrow opening, as explained in Halacha F. [Furthermore, some Poskim[149], rule one is to initially drink the entire Revius in one shot. Practically, the Rebbe writes that one should drink the entire cup in one shot and so is the custom of Beis Harav.[150]]

Bedieved: Bedieved, even if one drank the majority of the Revius in several gulps he fulfills his obligation. However, this only applies if one did not delay between the start of the drinking of the wine until the completion [of the drinking of the majority of a Revius] more than the amount of time it takes to eat a Pras of bread [i.e. between 3-4 minutes[151]].[152] [However, if one did not drink the majority of Revius within this time of Kdei Achilas Peras[153], then he does not fulfill his obligation and is required to re-drink that cup.] Furthermore, some Poskim[154] are even more stringent and rule that one only fulfills his obligation if he did not delay between the start of the drinking of the wine until the completion [of the drinking of the majority of a Revius] more than the amount of time it takes to drink a Revius [and if he did wait more than this amount of time, then he has not fulfilled his obligation]. Practically, one is to be stringent like the latter opinion by the first two cups, that if the drinking [of the majority of a Revius] took more than the amount of time it takes to drink a Revius [between his first and second gulp], then he is required to re-drink that cup without a blessing. However, by the last two cups, one may rely on the first, lenient opinion, and not re-drink the cup [even if it took him more than the amount of time to drink a Revius, to drink majority of a Revius of that cup], unless he it took him more than the amount of time of Achilas Peras to drink [majority of the Revius].[155] [Furthermore, even after the first cup, he may only drink another cup if he had in mind to be able to drink more wine with the blessing over the first cup, and thus he does not have to repeat a blessing over the cup being re-drunk.[156]]

Summary: Initially one is to drink the entire cup of wine, or at the very least majority of a Revius of wine, in one shot and in one gulp, and at the very least within the amount of time it takes to drink a Revius of wine. If it took more than Kdei Achilas Peras to drink majority of the Revius, then he has not fulfilled his obligation and must re-drink that cup. If it took more than the time it takes to drink a Revius to drink the majority of the Revius, but it was drunk within Kdei Achilas Peras [3-4, and possibly even 9 minutes], then by the first two cups, he should drink another cup, while by the last two cups one is not to re-drink.

L. Which wines should be used for the four cups?[157]

Using good quality wine: All wines that are valid for Kiddush on Shabbos and Yomim Tovim are likewise for the four cups.[158] However, one should use the best quality wine which he has, whether it is red or white, as explained next.[159] [This means that at a store one should purchase the wine that he likes and enjoys most, even if it is not the most expensive. Likewise, at home he chooses the choicest of his wines if he has a variety of wines available.[160]] One who uses wine of poor quality and taste, then although he fulfills his obligation of drinking the four cups of wine, and is not required to repeat the drinking, he does not fulfill his obligation of “freedom” and has thus not fulfilled the Mitzvah Min Hamuvchar with this drinking.[161]

Red versus white wine:[162] [Wines of all colors, whether red, white, rose and the like are valid for Kiddush and the four cups.[163] This applies even if the wine is not of good quality.[164] Nevertheless,] it is a Mitzvah to use specifically red wine[165] [for the four cups on the night of the Seder] if the white wine is not of greater quality than it [even though it is of equal quality].[166] [However, if the white wine is of greater quality than the red wine, then it should be used over the red wine.[167]] However, regarding Kiddush of all other Yomim Tovim and Shabasos [including the day Kiddush of Pesach], the custom is not to be particular to use specifically red wine, if it is not of greater quality than the white wine.[168] Despite the above, [in previous times] many [Ashkenazi] communities specifically avoided using red wine [at all] on Pesach, due to the abundance of blood libels.[169] [However, today that blood libels of this sort are no longer common, the original law applies that one should initially use red wine if it is of equal quality to the white wine. All the above discussion is only initially, however, Bedieved, one fulfills his obligation with all color wines even if the wine was white and of lesser quality than the red wine.]

Mevushal versus non-Mevushal wine and wine with sugar and other additives:[170] Cooked wine, and “Conedectine or Mulsum wine” which is wine that is mixed with honey and pepper[171], is valid for Kiddush and the four cups. One may even initially use such wine to fulfill one’s obligation if he does not own any uncooked and unsweetened wine that is of equal quality.[172] [However, if one owns uncooked and unsweetened wine which is of equal quality to the cooked or sweetened wine, then one is to initially use the uncooked and unsweetened wine.[173] Nonetheless, if there will be Jews present by the Seder who publicly do not observe Shabbos, and certainly if there will be gentiles present[174], then one is to make sure that all the wine available is Mevushal/cooked in order to avoid a question of Yayain Nesech.[175] One can simply boil the wine before Yom Tov to accomplish this matter. Those who squeeze their own grapes for grape juice for the public Seder which includes non-observant guests, are to boil the grape juice before Yom Tov for this purpose.]

Summary: All wines which are valid for Kiddush are likewise valid for the four cups. However, initially one is to use the best quality wine, whether it is white or red, cooked or uncooked, sweetened or unsweetened. However, if one has red and white wine of equal quality, then one is to initially use the red wine. Likewise, if one has cooked and uncooked wine of equal quality, then one is to initially use the uncooked wine [if there will not be any gentiles or non-religious Jews present]. Likewise, if one has wine with no additives and wine with additives [such as sugar] of equal quality, then one is to initially use the no additive wine. Q&A on red wine Is rose colored wine considered red or white?[176] Rose colored wine is considered red wine, and the same applies for any wine with a reddish tint. If the white wine is of greater quality than the red wine, or one does not like red wine, should one add red wine to it in order so it receive a reddish color? Some write that it is proper to do so.[177] However, it does not help to add a red food coloring to the wine, or to store it in a red decanter.[178]   May one mix red wine with white wine at the night of the Seder?[179]   This matter is subject to a dispute in Poskim. Some Poskim[180] rule it is permitted to do so on Shabbos and Yom Tov, and there is no worry of the dyeing prohibition.[181] Other Poskim[182], however, rule it is forbidden to do so due to the dyeing prohibition. Practically, it is permitted to do so[183], although it is best to pour the red wine in first and then pour in the white wine.[184]  May one use Shemita wine for the four cups?[185] Shemitah wine is valid for Kiddush and the four cups.[186] Nonetheless, one may only use it if the Shemitah wine that spills on the plate will not go to waste and will also be drunk.[187] Thus, one may not use this wine for the spilling of the wine by the Makos.[188]

The difference between red and white wine according to Kabbalah:[189] In general, the difference between red wine, and white wine, is that red wine is Yayin Hamishaker, which is wine that causes drunkenness in the drinker. However, white wine is Yayin Misameiach, which causes joy and happiness in the drinker. The soul of the Jewish people is an exact replica of the grape from which wine is produced. Every Jewish soul contains a hidden love for G-d. There are two types of love that can be revealed. One is a joyful love for G-d, similar to the experience of white wine, the Yayin Misameiach. Another is a bittersweet, motivated love that is filled with passion and longing on reflection of one’s spiritual defects and shortcomings.

M. Mezigas Hakos-Adding water to the wine:

In previous times, one was required to water down the wine, known as Mezigas Hakos, in order to enhance its taste. However, our wines today are not considered strong and hence no longer require Meziga [i.e. the mixing of water into the wine].[190] On the contrary, they are even more tasty without diluting it with water.[191]  Nonetheless, if water was added to the wine, it is included in the measurement of a Revius, so long as the wine retains its Hagafen status.[192] [Furthermore, according to Kabbalah, one is to always mix water into the wine for the sake of “sweetening” the wine, as plain wine is considered wine of the drunk while wine with water is considered wine of happiness. One is thus to add three drops of water into the wine.[193] Nevertheless, based on Kabala, one is never to add water to the wine when the wine is already in the cup, and rather one is to add the water to the wine while it is still in the bottle.[194] Practically, most standard wines today in any event have some water mixed into them, unless verified otherwise, and adding more water can jeopardize its Hagafen status and validity.]

 

 

 

N. May grape juice be used for the four cups?[195]

All wines that are valid for Kiddush on the other Holidays and Shabbos, are also valid for use for the four cups.[196] The following is the law of using grape juice for Kiddush on Shabbos, Yom Tov, and consequently for the four cups:

Pure “homemade” natural grape juice:[197] The juice of grapes is valid for Kiddush [and the four cups[198]] even though it has not fermented and does not contain any alcohol content.[199] Thus, it is permitted to squeeze grapes [before Shabbos/Yom Tov[200]] and make Kiddush on it. It is likewise permitted to use grape juice that is made through soaking juicy raisins in water [known as raisin wine, or straw wine].[201] In the wording of Chazal, this grape juice is known as Yayin Megito or Tirosh.[202] The above is only from the letter of the law, however, it is a Mitzvah Min Hamuvchar to make Kiddush/four cups on aged wine [that contains an alcohol content] as it is of better quality.[203] Thus, if one has wine available, he should not make Kiddush/four cups on grape juice [or raisin wine[204]].[205] [However, if one made a vow against drinking wine[206] or he is unable to drink wine due to health reasons, or is disgusted from the taste of wine, or gets dizzy or headaches from the alcohol content, then one is to drink grape juice instead of wine.[207] In light of this, women and children may even initially use grape juice instead of wine.[208]] In all cases that one is unable to make Kiddush/four cups on wine for whatever reason, one is to use grape juice rather than other Chamer Medina beverages.[209] [The above allowance only refers to pure natural “homemade” style grape juice that does not contain additives. However, processed grape juice sold by stores, which contains additives such as sulfur, is debated amongst the Poskim as to its validity, as explained next.]

Processed store-bought grape juice: Processed grape juice sold by wineries [i.e. Kedem] goes through pasteurization and commonly contain additives and preservatives such as sulfur, sodium benzoate or potassium sorbate. Some Poskim[210] rule that such grape juice is not considered grape juice at all [and rather falls to the category of Chamer Medina [tea/coffee/beer] and all its regulations and limitations].[211] However, other Poskim[212] rule it is valid just like 100% pure grape juice.[213] Practically, the widespread custom is to be lenient even initially to permit using processed grape juice for Kiddush, and the four cups [such as for women and children, or those who cannot drink wine, as stated above].[214] Certainly, Bedieved, it is valid for Kiddush even according to the former approach, just like any other Chamer Medina.[215]

Chabad custom & suggested practice: The Chabad custom is initially not to make Kiddush on any grape juice, as stated above that it is a Mitzvah Min Hamuvchar to use actual wine.[216] Nonetheless, if wine is not available, or one is unable to drink wine due to its alcohol content[217], one may use grape juice.[218] If available, one should use 100% natural grape juice without preservatives. If not available, one may use even regular grape juice, as is the widespread custom. Those who have wine available and simply avoid wine due to its alcohol content [i.e. health reasons, women, children], preferably should mix wine with grape juice for Kiddush.[219] Initially it is best to have a ratio of 2/3 wine, but one may go down up until 17% wine in the mixture.[220] One can also purchase what is called “Light wine” which contains a very minimal alcohol content. If one cannot have any alcohol at all, then as stated above, natural, and store-bought grape juice may be used.

 

Summary: It is a Mitzvah Min Hamuvchar to use actual wine for Kiddush, Havdalah and the four cups and so is the initial Chabad custom. Nonetheless, from the letter of the law, grape juice is also valid. Thus, in a time of need, such as if wine is not available, or one does not want to drink wine due to its alcohol content [i.e. women, children, health reasons], one may drink grape juice. Nonetheless, the following order of preference is suggested to be followed: 1.      Mix wine with any grape juice. Best to use a ratio of 2/3 wine, although one may decrease until 17% wine. 2.      If one does not want to mix wine, use 100% natural grape juice without additives. If 100% natural grape juice is not available, one may use any store-bought grape juice.   Q&A If one is unable to get wine under a Rabbinical supervision of his satisfaction, is it better to use homemade grape juice? It is recorded that in years that the Rebbe Rayatz and Rebbe were unable to get wine that was made according to their Kashrus standards they squeezed grapes at home and used it for the four cups.

O. Chamer Medina: Using beverages other than wine and grape juice [i.e. tea; coffee] for the four cups:[221]

If there is no wine available, then one may use any valid Chamer Medinah beverage for the four cups.[222] From the letter of the law, this applies even if raisin wine [or grape juice] is available.[223] Nevertheless, it is a Mitzvah Min Hamuvchar to use raisin wine [or grape juice] if wine is not available, as stated above in N. If grape juice is not available, then one is to use one of the valid beverages of Chamer Medina as explained next.

The definition of Chamer Medina: The defining of a beverage as Chamer Medina is dependent on several factors:[224]

1. Free or very cheap wine is not commonly found/grown in the area:[225] A beverage is only defined as Chamer Medina and valid for the four cups, if wine is not commonly, or abundantly, grown within a distance of one day’s travel from one’s area. [This applies even if it is sold in the stores in the area, as most people do not establish their meals on wine due to their expensive cost.[226] Thus, practically since throughout the world wine is generally more expensive than the other beverages, this condition is fulfilled in all cities.]
2. Commonly drunk:[227] A beverage is only defined as Chamer Medina and valid for the four cups, if it is commonly drunk during the meals of majority of that city’s inhabitants. [This applies even if it is only commonly during Pesach.[228]]
3. A significant beverage:[229] A beverage is only defined as Chamer Medina and valid for the four cups if the beverage is considered significant and important by the people of that city and is drunk by them in place of wine. This excludes low quality drinks [i.e. soft drinks] such as apple juice, ginger-ail, and licorice. This applies even if majority of the city’s middle-class population drinks these soft drinks, as since these beverages are not viewed with importance, they are therefore considered like water, and water is an invalid beverage for Kos Shel Bracha even if it is the main beverage drunk by majority of the city.[230]

List of valid Chamer Medina beverages:[231] The following is a list of beverages that are considered Chamer Medina and may be used when no wine, or grape juice, is available, or is unable to be drunk due to health reasons:   1.      First choice-Alcoholic beverages:[232] *To note, the Chabad custom, as well as the custom of many others, is not to drink alcohol on Pesach [other than wine], even if it has a Hashgacha for Pesach. See our corresponding Sefer “The Laws & Customs of Pesach” Chapter 7 Halacha 5E! ·        Kosher for Pesach “Beer” [not derived from grains or Kitniyus. There is currently Kosher for Pesach beer made from buckwheat, available for those of Sephardic origin who are accustomed to eat Kitniyus. There is also a Kosher for Pesach beer made from dates that is valid also for Ashkenazim. It is known as date Ale. There is also honey beer, known as med, available.[233]] ·        Kosher for Pesach Liquor [not derived from grains or Kitniyus. There are various alcoholic beverages and liquors on the market which are Kosher for Pesach under a variety of Hashgachos for both Sephardim and Ashkenazim. These include Arak, Vodka, and other beverages.  2.      Second choice:[234] ·        Tea. ·        Coffee. * When using coffee or tea one is to make sure the beverage has cooled down to the point one can drink it in a single gulp, and at the very least, within a Shiur Revius. 3.      Third Choice: ·        Natural pure fruit juice.[235] v  Soft Drinks:[236] Soft drinks such as coke, sprite, seltzer and the like may not be used for the four cups, and are considered similar to water. Q&A Is one who uses Chamer Medina for the four cups to recite a separate blessing on each cup as is normally done?[237] Some Poskim[238] leave this matter in question. Practically, one is to say a blessing on only the 1st and 3rd cup, and have in mind to include the 2nd and 4th cup at the time of the blessing.

 

___________________________________________________________________________

 

[1] Admur 472:14; Tur 472:8; Mishneh Pesachim 114a; 116a; 117b

[2] Admur ibid; Levush 472:8; Rashi and Rashbam Pesachim 99b; Rebbe Yochanon in name of Rebbe Banya in Yerushalmi Pesachim 10:1; Bereishis Raba Vayeishev 88

Other reasons: The Sages instituted the drinking of the four cups corresponding to the following other matters: 1) Corresponding to the four cups of Pharaoh which is mentioned in scripture. [Rebbe Yehoshua Ben Levi in Yerushalmi Pesachim 10:1] 2) Corresponding to four monarchy’s. [Rebbe Levi in Yerushalmi Pesachim 10:1] 3) Corresponding to the four cups of retribution that Hashem will feed the gentile nations in the future. [Chachamim in Yerushalmi Pesachim 10:1] 4) First cup: Corresponds to that Hashem chose us in the days of Avraham; Second cup: Thanks for the redemption. Third cup: The time of exile. Fourth cup: The future redemption. 5) First cup: Redemption from slavery; Second cup: The exodus. Third cup: The plagues. Fourth cup: Matan Torah. 6) The four cups correspond to the four letters of the Divine name. [Mateh Moshe 607; Elya Raba 472:2; Kaf Hachaim 472:51]

[3] Shemos 6:6-7; Regarding the why the order listed by Admur here is different than the order of the verse: See Likkutei Sichos 11:14

[4] See Kaf Hachaim 473:4 in name of Shaar Hakavanos and Eitz Chaim 2-3

[5] Tolas Yaakov, brought in Haggadah of Rebbe p. 8, and below in Q&A section

[6] Rebbe in Haggadah p. 8

[7] So rule regarding Matzah and the same would apply regarding the four cups: Admur 476:33; Chok Yaakov 475:24; Elya Raba 475:13; Tosafus Sukkah 27a; Kol Bo 50; Birkeiy Yosef 482:2 in name of Tzeror Hachaim and Shiyurei Bracha in name of Hapardes; Shaareiy Teshuvah 482; Kaf Hachaim 475:75; 482:11

[8] Admur 473:3; 271:16; Olas Shabbos 485; Chok Yaakov 473:1; Elya Raba 473:2; Chok Yosef 473:2; Kaf Hachaim 473:15

[9] Mateh Moshe 622; Abudarham Seder Haggadah; Elya Raba 472:12; Kaf Hachaim 472:52; Rebbe in Haggadah p. 7 in name of Kol Bo and Rokeiach

[10] Tolaas Yaakov [by Reb Meir Ibin Gabai of Spain 1500’s], brought in Hagada of Shelah Shaar Hashamayim, and in Rebbe’s Haggadah p. 7

[11] Iyun Yaakov 23b; Yifei Laleiv 3:2; Kaf Hachaim 472:73

[12] Orchos Yosher 11; Yifei Laleiv 2:7; Kaf Hachaim 472:72

[13] Admur 472:2; Michaber 472:1; Tur 472; Terumas Hadeshen 137; Beis Yosef 472 in name of Rosh; M”A 472:1; Levush 472:1; Bach 472; Olas Shabbos 472:1; Chok Yaakov 472:3; Chok Yosef 472:1; Taz 472:1; Drashos Maharil Haggadah; Chayeh Adam 130:3; Ben Ish Chaiy Tzav 28; M”B 472:5; Kaf Hachaim 472:4

Other opinions: Some Poskim rule that Bedieved one fulfills his obligation of Kadesh, Karpas and Haggadah if he said it before nightfall. [Shulchan Gavoa 472:3; Implication of Drashos Maharil regarding Kadesh; Kaf Hachaim 472:6 concludes Safek Barchos Lihakel regarding Kadesh]

[14] Chayeh Adam 130:3; Ben Ish Chaiy Tzav 28; M”B 472:5; Kaf Hachaim 472:8

[15] The reason: Although by other Holidays [with exception to the first night of Shavuos and Sukkos-see 639:20 and 494:2] one may add from the weekday to the Yom Tov, and say Kiddush and eat the meal while still day [past Plag Hamincha] nevertheless, on [the first nights of] Pesach, one may not do so. The reason for this is because the eating of Matzah is connected [Hekesh] to the eating of the Pesach lamb, as the verse states “Al Matzos Umerorim Yochluhu, and by the Pesach lamb it states “Veachlu Es Habasar Balayla Hazeh” from which we learn it must be eaten by actual night. [Admur 472:2; Levush 472:1; Terumas Hadeshen 137; Tosafus Pesachim 99b in name of Mahariy Krubil; Rosh 10:2; Shulchan Gavoa 472:3; P”M 472 M”Z 1; Kaf Hachaim 472:7] Now, since the eating of Matzah, which is Biblical, can only be fulfilled at night, therefore all the four cups which the Sages instituted can only be fulfilled at night, during the time that is fit for eating Matzah, as all the Rabbinical institutions follow the Biblical rules applicable to their counterpart. Now, since the Kiddush wine is counted as one of the four cups, therefore it must be drunk by actual night, and not during the time that one adds from the weekday to the holy.  [Admur 472:2; M”A 472:1; Terumas Hadeshen ibid; Levush 472:1; Tur 472; Beis Yosef 472 in name of Rosh; Bach 472; Olas Shabbos 472:1; Chok Yaakov 472:3; Chok Yosef 472:1; Taz 472:1; Drashos Maharil Haggadah; Kaf Hachaim 472:4]

[16] See Kaf Hachaim 472:7

[17] The reason: As they are part of the Seder of Kadesh and Maggid, which must take place before midnight, as explained above.

[18] Admur 477:6; Rama 477:1; Rashba 1:445 in name of Tosafus; Beis Yosef 477; Ran 27b; Rif; Orchos Chaim p. 81; Siddur Shlah; P”M 479 M”Z 2; Shulchan Gavoa 477:5; Chayeh Adam 130:13; M”B 477:7; Kaf Hachaim 477:14; Nitei Gavriel 102:8

Other opinions: Some Poskim rule there is no need to recite Hallel prior to midnight, as it is merely Rabbinical. [Chok Yaakov 477:3; Chok Yosef 477:3; Tosefus Megillah 21a; Kaf Hachaim 477:14 states that according to the Midrash and Zohar it is better to read it after midnight; See Yalkut Reuveini Parshas Bo]

The reason: As just as the Karban Pesach is to be eaten before midnight, so too, the Hallel that accompanied its eating is to be completed before midnight. [Shulchan Gavoa ibid; Kaf Hachaim ibid]

[19] Rebbe in Haggadah; Sefer Haminhagim p. 41; Otzer Minhagei Chabad p. 197

[20] Setimas HaPoskim ibid who do not mention that one should also drink the fourth cup before midnight and only make this mention regarding Hallel, and so is evident from Rebbe in Haggadah; Sefer Haminhagim p. 41; Otzer Minhagie Chabad p. 197

Other opinions: From some Poskim it is implied that even the fourth cup is to be finished before midnight. [See P”M 473 A”A 5; Derech 3; Kaf Hachaim 473:16]

[21] Hisorerus Teshuvah 269; See also Shut Pela Yoeitz 6 and Eretz Tzevi 121; Nitei Gavriel 102:9

[22] Piskeiy Teshuvos 477:4 footnote 17

[23] P”M 473 A”A 5; Derech 3; Kaf Hachaim 473:16

[24] Admur 472:16 [See also 472:25; 479:1]; Michaber 472:8; Pesachim 108b as explains Rashbam, Tosafus, Ran; Peri Chadash 472; P”M 472 A”A7; Derech Hachaim 8; Erech Hashulchan 472:2; M”B 472:26; Kaf Hachaim 472:53-56; See Admur 473:1 regarding the first cup; 473:39 regarding the second cup; 479:1 for the third cup and 480:1 for the fourth cup

[25] Chayeh Adam 130:12; Kaf Hachaim 472:54

[26] Admur ibid; M”A 472:8; See Admur 472:25 “The Haggadah which is said over the second cup”;  Rambam 7:10 “On the second cup we read the Haggadah”; However, see Admur 473:44 that saying the Haggadah over the second cup of wine is not mentioned together with the requirement to have Matzah, Maror and Charoses, and the two tavshilin; See likewise Admur 473:40 that the entire reason for pouring the second cup before the Haggadah is to surprise the children and engage them to ask questions. Vetzaruch Iyun!

[27] Kaf Hachaim 472:55

[28] Admur ibid; Peri Chadash 472:8; Rashbam Pesachim ibid

[29] Erech Hashulchan ibid; P”M ibid; Derech Hachaim ibid; M”B ibid; Kaf Hachaim 472:56

[30] M”B 472:26; Kaf Hachaim 472:55

[31] P”M 474 M”Z 1; Kaf Hachaim 474:6

[32] Admur 474:1-3; Kaf Hachaim 474:1-5

[33] Custom in Admur 474:1; Michaber 474:1; Beis Yosef 474; Tur 474; Rosh 10:24; Chinuch Mitzvah 21; Rav Kohen Tzedek; Peri Eitz Chaim Shaar 21:6

The reason: Although there is a large interval of time and speech between the first and second cup of wine, and the third and fourth cup of wine, as the Haggadah is said between the 1^st and 2^nd cup and Hallel is said between the 3^rd and 4^th cup, nonetheless the 2^nd and 4^th cups remain included in the blessing of Hagafen. The reason for this is because there was no Hesech Hadaas from the drinking, being that that at the time that he said the blessing over the first cup he knew that he would eventually drink the second cup. Likewise, at the time that he said the blessing over the third cup he knew that he would eventually drink the fourth cup. Likewise, even while the Haggadah was said he did not remove his mind from the drinking, as from the letter of the law he could have drank [wine] in middle of the Haggadah if he so chooses. Furthermore, even between the 3^rd and 4^th cup in which it is forbidden to drink, nonetheless, since the cup stands before him and he has intent to drink it upon completing the Haggadah, therefore it is considered that he did not remove his mind from the drinking and he thus is not required to repeat the blessing over it. Nonetheless, even according to this opinion one must repeat the blessing over the 3^rd cup of Birchas Hamazon, even though a blessing was already said over the first cup by which he had intent to drink another three cups, being that Birchas Hamazon is considered a completion and removal from the meal that was eaten, and it is therefore considered a true interval and removal of one’s mind from drinking, as one is unable to drink during Birchas Hamazon, as one can’t speak and drink at the same time. However, the saying of the Haggadah and Hallel, even though there too one is unable to drink and speak simultaneously, nevertheless it is not considered and interval and Hesech Hadaas from the drinking, as this speaking is not the conclusion and removal from what was done previously. [Admur ibid; Rosh ibid; See Admur 177:7; 190:1; 271:11]

[34] Beis Yosef ibid; Kaf Hachaim 474:1

[35] See Peri Eitz Chaim ibid; Kaf Hachaim 474:2

[36] Rama ibid

[37] Custom in Admur 474:2; Siddur Admur; Rama 474:1; Rif 24a; Rambam 8:5; Ravayah; Rav Nutraiy Gaon; Rav Amram Gaon

The reason: As the Sages instituted each of the four cups to be drunk in a way of freedom, and each of the four cups is an independent act of freedom and is a Mitzvah on its own, and therefore they do not join each other to be exempt with the same blessing, and rather a separate blessing must be said upon drinking each one. [Admur ibid; M”A 474; See Ravina Pesachim 109b; Rid ibid; Ran ibid]

[38] P”M 474 M”Z 1; Kaf Hachaim 474:5

[39] P”M ibid; Kaf Hachaim ibid

[40] Admur 474:3 and 473:10; Michaber and Rama ibid; Rashba 202; Rosh Teshuvah 14:5; Ran Pesachim 24b; Rabbeinu Yonah; Kaf Hachaim 474:3; 7

Other opinions: Some Poskim rule one is to recite an after blessing after each of the four cups. [Opinion brought in Tur 474; Kaf Hachaim 474:3]

[41] The reason: Even according to those opinions who rule that the Hallel and Haggadah is considered an interval by the first blessings, nevertheless, regarding the after blessing it is not considered an interval, and all the cups are included in the after blessing said after the 4^th cup. Now, even Birchas Hamazon which is considered the completion and removal from the meal, and is thereby considered an interval and Hesech Hadaas regarding the Bracha Rishona, nonetheless regarding the after blessing, this Hesech Hadaas does not require one to recite an after blessing immediately after the eating or drinking form which his mind became removed from. Rather, he is able to wait until he decides to eat and drink again, and then say an after blessing after that session of eating and drinking and then exempt also the previous session with this blessing. [Admur ibid; See Admur 179:4-5; 178:8; 7:3; 184:1]

[42] Admur 472:22; Pesachim 108b-109b

Other opinions: Some Rishonim rule that one can be Yotzei the four cups through another person just like Kiddush. [See Shraga Hameir 3:118]

Swore not to drink wine: Regarding one who made a swear/Shavua/Neder not to drink wine: He is forced to do Hataras Nedarim and drink the wine. [See Admur 485:3; Kaf Hachaim 472:76-77; 485:1-11]

[43] Admur 472:30; Michaber 472:13; Mishneh Pesachim 99b; Kaf Hachaim 472:83-87

What takes precedence-The wine for the four cups or candles: Purchasing candles for the night of the Seder takes precedence over purchasing wine for the four cups. In such a case he is to make Kiddush over Matzah. [Admur ibid; M”A 472:14; Chok Yaakov 472:26; Elya Raba 472:17; Chok Yosef 472:17; Erech Hashulchan 472:5; Derech Hachaim 12; Kaf Hachaim 472:84]

What to do if there is wine shortage: See Admur 483:1-3 regarding the Seder if one has no wine or Chamer Medina at all and that he should say Kiddush over Matzah; 483:4 regarding if he has one cup of wine, that he should say Kiddush over it; 483:5 regarding if he has two cups of wine, that he should use them for Kiddush and Birchas Hamazon; 483:6 regarding if he has three cups of wine that he should use them for Kiddush, Asher Goaleinu, and Birchas Hamazon; See also Kaf Hachaim 472:83; 483

If a woman only has enough wine for either her or her son who is above the age of Chinuch: In such a case she is to drink the four cups of wine, as she is Chad Derabanon while the son is Trei Derabanon. [P”M 472 A”A 16; Kaf Hachaim 472:91]

[44] Admur 472:25; Michaber 472:14 “Also women are obligated in the four cups”; Rebbe Yehoshua Ben Levi Pesachim 108a; Tosafus Sukkah 38a; P”M 479 A”A 2; Chayeh Aadam 130:12; Yifei Laleiv 2:472-10; Kitzur SHU”A 119:2; Kaf Hachaim 472:88-89

[45] Admur 472:21; Michaber 472:10; Rashba 1:238; Birkeiy Yosef 472:10

The benefits of pushing oneself to drink wine: The four cups of wine atone for the four capital punishments that one may have become liable for in transgression. This especially applies if one dislikes wine and must push himself to drink it. [Iyun Yaakov 23b; Yifei Laleiv 3:2; Kaf Hachaim 472:73] Likewise, drinking the four cups of wine even if he dislikes it will serve as an exchange for the need to consume bitter foods and pills for medicinal treatment. [Orchos Yosher 11; Yifei Laleiv 2:7; Kaf Hachaim 472:72]

[46] Kaf Hachaim 472:69

[47] Admur ibid; Nedarim 49b; Yerushalmi 10:1

[48] Admur 472:22; Kaf Hachaim 472:75

[49] M”A 472:12; Elya Raba 472:16; M”B 472:37; Kaf Hachaim 472:69

How much water can one add? Chabad custom: up until 33%; Sephardi custom: Up until 49%; Ashkenazi custom: Up until 83%. See Topics in Practical Halacha Volume 1 Halacha 36!

[50] Beis David 251; Birkeiy Yosef 472:11; Kaf Hachaim 472:74

[51]  Mishneh Halachos 10:87; Haggadah Chazon Ovadia 2:125; Piskeiy Teshuvos 472:11; Mikraeiy Kodesh Pesach 2:35; See Piskeiy Teshuvos 472:8 footnote 34 in name of Rav Elyashiv that the above Halacha refers to one who has a slight dislike for wine, but also enjoys it. However, one who is completely repulsed from its taste is exempt from drinking wine, as this is no longer “Derech Cheirus.” In such a case he is to drink grape juice or other Chamer Medina.

[52] M”B 472:35; Kaf Hachaim 472:69; Piskeiy Teshuvos 472:9; So rule even regarding Matzah: Binyan Shlomo 47 based on ruling in 656 that one does not need to spend more than 20% on a positive command, and certainly one’s health is of no less importance; See also Besamim Rosh 94; Kaf Hachaim 473:88; Tzitz Eliezer 14:87; Piskeiy Teshuvos 472:9; 473:19 and 475:8; Mikraeiy Kodesh 2:32

Other opinions: Some Poskim rule one is only exempt from eating Maror if it will lead to actual danger. [Maharam Shick 260; Divrei Malkiel 3:32]

[53] Lehoros Nasan 2:28; Rivivos Ephraim 3:308; Shraga Hameir 3:118; Piskeiy Teshuvos 472:9

[54] Admur 472:25 “Even children are obligated to be educated by their fathers in the drinking of the four cups in the order of the Haggadah, if they have reached the age of Chinuch. (This is defined as when the children are of age to be able to hear the paragraphs of the Haggadah which are recited over the cups, such as if they are of age to understand the holiness of Yom Tov and it is therefore proper to educate them in hearing the Kiddush that is said over the first cup, and also that the child is old enough to understand the story of the exodus that he is told from the Haggadah and it is thus fit to educate him to hear the Haggadah that is said over the second cup. He is likewise obligated to educate the child to hear Birchas Hamazon which is said on the third cup, and to hear the completion of Hallel, and the Hallel Hagadol and Nishmas which are said on the fourth cup.) And even female children who have reached the age of Chinuch have the same status as male children. And even female children who have reached the age of Chinuch have the same status as male children.”; Michaber 472:15 “Children who have reached the age of Chinuch, it is a Mitzvah to place a cup in front of each one”; Tana Kama in Braisa Pesachim 108b; Rosh Pesachim 10:21; Shut Harosh 14:5; Tosafos Brachos 99b; Peri Chadash 472:15; Kaf Hachaim 472:90-94; Piskeiy Teshuvos 472:13

[55] Admur ibid; Misgeres Hashulchan 119:1; Aruch Hashulchan 472:15 “It appears to me that although in general girls are not included in the Mitzvah of Chinuch, on the night of Pesach one must educate them”; Piskeiy Teshuvos 472:12

[56] See Admur 343:2; Hilchos Talmud Torah 1:1

[57] See Admur 343:4 that women are exempt from the Rabbinical obligation of educating their children

[58] See Admur 187:4 that children from the 8^th year [i.e. seven years old and up] must recite Birchas Hamazon properly, and below age eight they are obligated to say a small part of each blessing.

[59] Admur ibid in parentheses; Kitzur SHU”A 119:1; Kaf Hachaim 472:90; See also Admur 343:3 and M”A 343:3 regarding Kiddush on Shabbos

The reason: The reason behind Admur’s ruling for requiring the child to be of age of understanding of these Mitzvos is because the obligation of drinking the four cups is only fulfilled when drunk in the order of the Haggadah, and if one does not do so then he does not fulfill that obligation, as explained in 472:16 [See A above]. Hence the obligation to educate a child in drinking the four cups is dependent on whether he has reached the age of understanding of each of these parts of the Haggadah. See next!

[60] Must children who are not yet of age to be educated in all the above Mitzvos, be educated to drink the cup which corresponds to the Mitzvah that they are of age to understand? One way of understanding Admur ibid is that children who are not yet of age to be educated in all the Mitzvos of Kiddush, Maggid and Birchas Hamazon, are not obligated to drink any of the four cups, even if they are of age to be educated in one of these Mitzvos. [So seems Pashut from the wording and long explanation of Admur in the parentheses ibid, which emphasizes the word “and also”, thus implying that the child must reach an age where he is obligated in all these parts of the Haggadah in order to be obligated to be educated to drink the four cups. The simple reason for this is because the obligation of drinking the four cups is only fulfilled when drunk in the order of the Haggadah, and if one does not do so then he does not fulfill that obligation, as explained in 472:16 [See A above]. Therefore, likewise, the Sages did not obligate the Mitzvah of chinuch in drinking the four cups, if they are not yet of age to be obligated in one of the parts over which one of the cups is drunk.] However, on the other hand, it is possible to learn into Admur ibid that if the child has reached the age of understanding for one of the Mitzvos, then he is obligated to drink the cup of that Mitzvah, and not the other Mitzvos, as each of the four cups is considered an individual Mitzvah, as ruled in 474:2 regarding the Ashkenazi custom of saying a blessing on each cup. On the other hand, one can argue that each cup is only considered an individual Mitzvah if one actually drinks all four cups in total in the order of the Haggadah, however if he does not drink all four cups in total in the order of the Haggadah, then he has not fulfilled his obligation of any of the four cups at all [see wording of Admur 479:1 in parentheses “and if he does not do so, he does not fulfill his obligation of the four cups”], and hence there is no need to educate a child to drink one of the four cups if he has not reached the age of Chinuch for all four cups combined. However, in truth in Admur 483:4-6 it is implied that one does fulfill the Mitzvah of each individual cup even if he does not drink four cups in total, as there it is explained that if one has less than four cups of wine available, he is nevertheless to drink the amount of cups available to him. Vetzaruch Iyun!

[61] Chok Yaakov 472:27; P”M 472 A”A 16; Aruch Hashulchan 472:15; Kaf Hachaim 472:90; See Admur 640:3 regarding Sukkah that the age of Chinuch is six years old; See Michaber 640:2 and M”A and Taz there

[62] Chok Yaakov ibid; Drashos Maharil Seder Haggadah; Seder Hayom that so is the custom; Pesach Meubin 201; Kaf Hachaim 472:91 and 94

[63] Implication of Admur and Michaber ibid; See Misgeres Hashulchan 119:1 who states the Achronim negate the ruling of the Chok Yaakov ibid

[64] Michaber ibid “It is a Mitzvah to give each child of Chinuch age their own cup”; Chok Yaakov 472:28 that so is the Mitzvah Min Hamuvchar; Chok Yosef 472:20 that this is done as one of the changes of the night to motivate the children to ask questions; Ateres Zekeinim 472 in name of Beis Yosef and Orchos Chaim; Kaf Hachaim 472:93-94

Other opinions: Some Poskim rule there is no need to give children their own cup and they can drink from the cup of another adult. [Elya Raba 472:18; Shibulei Haleket; Abudarham Seder Haggadah; Machatzis Hashekel 472:17; See Kaf Hachaim 472:94]

[65] Ateres Zekeinim 472 in name of Beis Yosef and Orchos Chaim that they may take a small cup that does not hold a Revius [however, see Misgeres Hashulchan 119:1 in name of Eretz Chemda that this refers to children below Chinuch]; Aruch Hashulchan 472:15; Implication of Elya Raba 472:18, Shibulei Haleket and Abudarham Seder Haggadah; See Machatzis Hashekel 472:17 that children do not need to drink majority of a Revius; See Kaf Hachaim 472:94

[66] Drashos Maharil ibid, brought in Kaf Hachaim 472:91; Eretz Chemda based on Chok Yaakov ibid, brought in Misgeres Hashulchan ibid; Misgeres Hashulchan 119:1 in implication of Admur ibid that children of Chinuch must drink majority of a Revius just like men; M”B 472:47 and Kaf Hachaim 472:94 that they must drink Malei Lugmav

[67] Kaf Hachaim 472:91 and 94; Piskeiy Teshuvos 472:13; See M”B 472:47;

[68] Misgeres Hashulchan 119:1; Mikraeiy Kodesh 2:35; Piskeiy Teshuvos 472:11

[69] Admur 472:22

[70] Shevach Hamoadim in name of Rav SZ Dworkin.

[71] See Admur 472:17-18

[72] Admur 472:17; Michaber 472:9; Pesachim 108b and Rashbam ibid, Ran ibid; Beis Yosef 472; Bach 472; M”B 472:62; Kaf Hachaim 472:62

Mezigas Hakos-Adding water to the wine: In previous times, one was required to water down the wine, known as Mezigas Hakos, in order to enhance its taste. Our wines today are not considered strong and hence no longer require Meziga [i.e. the mixing of water into the wine]. [Admur 472:17; 272:6; Rama 272:5; Tur 472; Rashbam Pesachim 108b; Tosafus 108b; Mordechai] On the contrary, they are even more tasty without diluting it with water. [Admur 272:6; Rama ibid] Nonetheless, if water was added to the wine, it is included in the measurement of a Revius, so long as the wine retains its Hagafen status. [See Admur 472:17] Furthermore, according to Kabalah, one is to always mix water into the wine for the sake of sweetening the wine, as plain wine is considered wine of the drunk while wine with water is considered wine of happiness. One is thus to add three drops of water into the wine. [Kaf Hachaim 472:59] Practically, most standard wines today in any event have some water mixed into them, unless verified otherwise.

[73] Admur 472:18; Tur 472; Levush 472:9; Rav Chisda Pesachim 109a; Kaf Hachaim 472:57; See the following Poskim that the measurement of a Revius is equivalent to the volume of one and a half eggs with their shell. [Admur Seder 8:1; Luach 2:1; M”A 210:2 and 5; Taz 210:1; Bach 210; Rosh 14:5; Rif; Drashos Maharil Hilchos Agada; Chok Yaakov 472:11; Elya Raba 210:8; 472:13; Chok Yosef 472:10; P”M 472 A”A11; Kaf Hachaim 472:57]

Other opinions: See Rebbe Yosa in Yerushalmi Pesachim 10:1 that the measurement is 2×2 fingers by 1.88 Etzba height

[74] Some Poskim rule that the finger is 6 barley kernels worth [Admur after the retraction, as recorded in Sheiris Yehuda Y.D. 11 and Tzemach Tzedek 102 and 320] which is equivalent to 2 centimeters in length. [See list of Poskim, Geonim, Rishonim and Achronim in Shiureiy Torah 1:1 footnote 8 page 75; 3:25 footnote 58 page 249 and also page 16; Tikunei Mikvah p. 89 and 93 that the Shiur of Admur after the retraction is 2.16 cm; See Shiureiy Mikvah p. 83 who negates this opinion; The tradition of the Rebbe Rashab is that it is 2.22 cm; Another tradition is that it is 2.3 cm] Thus, a square cup is 4×4 with a height of 5.4 centimeters, while a round cup is 4×4 with a height of 7.6 centimeters. [Shiureiy Torah ibid page 75] Other Poskim rule that the finger is seven barley kernels worth [Admur 190:13; See Poskim in Shiureiy Torah ibid] worth which is equivalent to 2.5 cm. [See Tikunei Mikvah p. 88 and 93] Thus, a square cup is 5×5 with a height of 6.75 centimeters, while a round cup is 5×5 with a height of 9 centimeters. 

[75] See Shiureiy Torah 3:6 and in chapter 1 in length; Koveitz Yagdil Torah NY 60 p. 263-264 in a Ksav Yad of Tzemach Tzedek in name of Admur; Kitzur Hilchos Shabbos Miluim p. 18; Tikkunei Mikvaos [Levin] chapter 10 p. 93

The ruling of Admur: There is a difference in ruling recorded between what Admur ruled in his Shulchan Aruch regarding the measurement of an Etzba versus what he ruled later on in his advanced age, as recorded in Sheris Yehuda Y.D. 11 and Tzemach Tzedek 102 and 320. In the Shulchan Aruch Tzitzis 11:6 and Nida 190:13 he ruled that the Etzba is 7 barley kernels worth, while in his advanced age he ruled that it is 6 barley kernels worth. [See Shiureiy Torah ibid; Tikkunei Mikvaos ibid] Now, while all agree that the measurement of the retraction is smaller than that of Admur’s original ruling in his Shulchan Aruch, there exists various opinions and traditions in Chabad as to its exact centimeter measurement and consequential fluid measurement even if we follow his retraction. One tradition has it that Admur stated that the Satka of Nikolaiy is the measurement of a Revius. [Shiureiy Mikveh p. 83] Rav Avraham Chaim Naah in Shiur Torah insists that the measurement remains of the finger remains as 2 centimeters. Other traditions are recorded from the Tzemach Tzedek, Rebbe Rashba and Rebbe Rayatz, as will be explained. Practically, the Shiur Revius according to Chabad tradition and understanding of Admur varies between: 86.6 milliliters, 99 milliliters, 108.8 milliliters, 115.2 milliliters, 118 milliliters, 120 milliliters, to 123 milliliters.

[76] Rav Avraham Chaim Naa”h in Shiureiy Torah 3:6 based on retracted ruling of Admur in Sheiris Yehuda Y.D. 11 and ruling of Rambam that a Revius contains 27 Draham; This follows the Grach Na’ahs opinion in the Shiur Kibeitza which is 57.7 grams, and thus a Revius equals 86.6 milliliters which is equivalent to 1.5 eggs with their peel, as rule the Poskim ibid in previous footnotes; Maharsham 9:8

[77] Rav Mazuz; Rav Ovadia Yosef; See Shiureiy Torah 3 footnote 58 [page 250] that this possibility is mentioned

[78] Ruling of Geonim, brought in Shiureiy Torah ibid

^[79] Tradition of Rav Eliyahu Landa Shlita, based on tradition from Admur that the Satka of Nikolaiy is the measurement of a Revius, and that the Satka contains 99 milliliters. Shiureiy Mikveh p. 83 that the Kiddush cup of the Rebbe Raytaz contained 100 milliliters

^[80] Tikkunei Mikvaos p. 93 based on calculation of retracted ruling of Admur in Sheiris Yehuda Y.D. 11 that each Etzba is 2.16 cm

^[81] Tradition from Tzemach Tzedek in name of Admur, brought in Shut Tzemach Tzedek O.C. 84; See Tikkunei Mikvaos ibid

^[82] Tikkunei Mikvaos p. 93 based on ruling of Rebbe Rashab that the Etzba is 2.22 cm

^[83] Shiureiy Mikveh p. 83 based on tradition from Admur that the Satka of Nikolaiy is the measurement of a Revius, and some say the Satka contains 120 milliliters.

^[84] Tikunei Mikvaos p. 94 based on tradition from Admur that the Satka of Nikolaiy is the measurement of a Revius, and some say the Satka contains 123 milliliters.

^[85] Chazon Ish in Kuntrus Hashiurim and in letter to Gr”ach Naah that so was custom in Lita, and is based on all the following Poskim who rule Niskatnu Habeitzim: Opinion brought in M”B 271:68; 486:1 and Biur Halacha 271:13 “Shel Revius”; Nodah Beyehuda Tzelach Pesachim 116a; Chasam Sofer O.C. 97 and 127; Maaseh Rav 74 and 105; Rav Chaim Volozhin in Shaareiy Rachamim 165; Ashel Avraham butchach 272; Aruch Hashulchan 168:13 that so is custom;

^[86] Tikkunei Mikvaos p. 93 based on Admur in Y.D. 190:13 [prior to his retraction] that the Etzba is 7 barley kernels worth

^[87] See Visein Barcha p. 248 and Piskeiy Teshuvos 201:1 that so was the widespread custom of the world to follow 86 milliliters as the Shiur Revius, as evident from the Kiddush cups of many Gedolei Yisrael, including the Chofetz Chaim; Yechaveh Das 4:25 that so was the widespread custom in all Sephardi communities; Rav SZ”A in Halichos Shlomo 2:90 “The main opinion is like the Grach Naah, and so is the old age custom”; Rav Elyashiv Koveitz Teshuvos 2:30 “I have already publicized my opinion that the accepted Shiur is like the Grach Naah”; Shevet Halevi 6:60 that from the Setimas Haposkim it is implied unlike the Tzelach

^[88] As rules M”B ibid and ibid regarding Lechtachila for Biblically rooted Mitzvos; See Piskeiy Teshuvos ibid that although today many people have taken upon themselves the 150 milliliters Shiur of the Chazon Ish, nevertheless, Bedieved if one only drank 86 milliliters a n after blessing is to be said.

Ruling of Mishneh Berurah: See M”B 271:68; 486:1 and Biur Halacha 271:13 “Shel Revius” where he arbitrates to initially suspect for this opinion by all possible Biblical Mitzvos [i.e. Kiddush of Shabbos night, Havdala, however not for blessings and Rabbinical Mitzvos]. To note, however, that his own Kiddush cup was not this Shiur!

[89] Admur 183:1; Tur 183; Brachos 51a

[90] Admur 183:4; Rama 183:1; Brachos ibid

Other opinions: Some Poskim rule that if the cup is very large and holds many Reviusim then it suffices even initially to fill it up until majority of the cup. [Bach 472, brought in Kaf Hachaim 472:67] Practically, we do not rule like this opinion, and at the very least the cups of Kiddush and Birchas Hamazon must initially be filled until their very top. [Mamar Mordechai 472:7; Kaf Hachaim 472:67]

[91] Admur ibid; Taz 183:4; Elya Raba 183:4

[92] Custom brought in Admur 196:5 regarding Havdalah “It is customary to pour a little wine from the cup onto the floor. It is to be done in a way that one slightly overflows the wine while pouring, and lets it spill to the ground. It is best not to accomplish the above by filling the cup to its top and then spilling some wine from the cup.”; Rebbe in Hisvadyus 5742 3:1692, printed in Shaareiy Halacha Uminhag 5:31, regarding all Kos Shel Bracha

The reason for overflowing the wine: This is done for a good omen, as any house which does not have wine spill like water does not contain a good omen. Therefore, we practice an act of good omen in the opening of the week. Doing so is not forbidden due to it being considered a belittling of food, despite that the wine goes to waste, as one is only spilling a small amount of wine. [Admur 196:5; Based on the Magen Avraham 296:3 which explains that on a small amount there is no problem of Bizayon. However, the Taz 296:1 explains that in truth there is no good omen involved in wasting wine. Rather the good omen is if wine happens to spill and one does not get angry. Nevertheless, he agrees with custom to overflow a small amount of wine.] Alternatively, some write one is to pour the wine in order to weaken the Kelipos, as wine is the Gematria of 70 which corresponds to the seventy nations. By spilling the wine one weakens their strength. [Mateh Moshe 504]

[93] Toras Menachem 5746 3:181

[94] Shaareiy Halacha Uminhag 5:31

[95] Minchas Shabbos; Ketzos Hashulchan 97 footnote 2; Shaareiy Halacha Uminhag 5:31

The reason: As we suspect for those opinions who forbid spilling onto the ground, as well as the opinion of the Mekubalim which negate this custom. Hence, we over pour the wine onto a plate which is not a belittlement towards it. [See M”A 296:2-3; Taz 296:1; Kaf Hachaim 296:10-11]

[96] The reason: It is necessary to spill out the wine as the entire purpose of the spill is so the wine go to waste and be treated like water. [See Shaareiy Halacha Uminhag ibid]

[97] Toras Menachem 5746 3:181

[98] Admur 472:20; 183:9; Rama 472:15; Darkei Moshe 473:1

[99] The reason: As initially one is required to drink the entire Revius of wine in one shot. [Admur 472:20] Alternatively, as one should be able to see the wine while making Kiddush. [See Admur 183:9]

[100] See article of Rav Eiznebach in Kfar Chabad vol. 400

[101] See Otzer Minhagei Chabad Nissan 46

[102] Rav Eli Landa Shlita relates in the name of his father, Rav Yaakov Landa, that he was unaware of this custom in Russia, as in Russia these cups were simply not marketed and found in use, while in Eretz Yisrael there were times that he did use a cup with a leg extension.

[103] Admur 472:24

[104] Admur ibid; Peri Chadash 472:9; Chok Yaakov 472:28; See Admur 472:19 and Halacha J!

The reason: This is done in order so each person can drink from a full cup, which is a Hiddur Mitzvah, as explained in 183:4. [Admur ibid] However, this is not done in order so everyone drink from non-Pagum wine which is also a Mitzvah Min Hamuvchar [see Admur 190:5; 271:29-30], as in truth when one drinks from the same cup the wine is not considered Pagum, as it is all considered one cup which started off complete and whole. [Implication of Admur ibid who omits this reason; P”M 472 A”A 9; M”B in 182:24 and Shaar Hatziyon 271:88 based on Rosh Pesachim 10:21; Kaf Hachaim 472:64; Piskeiy Teshuvos 271:40] In addition, it is proper for each participant to have their own cup in order so they can drink the entire cup, or at least majority of it, as is required on the night of the Seder according to some opinions, and so is the final ruling to try to suspect for this opinion. [See Admur 472:19 and Halacha J for further details; Vetzaruch Iyun Gadol as to why Admur ibid makes no mention of this very important factor here in 472:24, and writes that it is only a Mitzvah Min Hamuvchar when in truth only a few Halachos earlier he explained that it is proper to suspect for the first opinion who invalidates such drinking of minority of the cup! Perhaps, however, one can suggest that we only suspect for the stringent opinion if one has a cup of the exact measurement of a Revius available, while if one only has a large cup available, then we completely rule like the lenient opinion, and hence one may distribute it to everyone else, and it is only a Mitzvah Min Hamuvchar in such a case for everyone to have their own cup. Vetzaruch Iyun!]

Other opinions: Some Poskim rule that even initially one may share the same cup with others. [M”A 472:9 in implication of Michaber 472:9; Kaf Hachaim 47264; However, see Michaber 472:16 brought next and Machatzis Hashekel on M”A ibid who says Michaber in 472:16 is Lav Davka ]

[105] Michaber 497:16 “It is a Mitzvah to give each child of Chinuch age their own cup”; Chok Yaakov 472:28 that so is the Mitzvah Min Hamuvchar; Chok Yosef 472:20 that this is done as one of the changes of the night to motivate the children to ask questions; Ateres Zekeinim 472 in name of Beis Yosef and Orchos Chaim; Kaf Hachaim 472:93-94

Other opinions: Some Poskim rule there is no need to give children their own cup and they can drink from the cup of another adult. [Elya Raba 472:18; Shibulei Haleket; Abudarham Seder Haggadah; Machatzis Hashekel 472:9 and 17 in explanation of M”A 472:9; See Kaf Hachaim 472:94]

[106] See Halacha E!

[107] Admur ibid; Mamar Mordechai 472:6; Ran; Kaf Hachaim 472:65 [However see there for implication that initially each participant should drink a full Revius even in such a case; See also Chok Yaakov 472:20 and Poskim in footnotes in Halacha J!]

[108] Admur 271:20; M”A 271:23 in name of Tosafus Pesachim 105b; Haguda 84; Implication of Rosh Brachos 8:2

[109] Admur ibid; Michaber 472:9; Kol Bo 50; Orchos Chaim Seder Leil Pesach 6

The reason the wine is not considered Pagum: See previous footnotes!

[110] Admur 183:2, 271:18; 296:2; 473:39; Drashos Maharil Seder Hagdaha; Rokeiach 283; Darkei Moshe 486:2 in name of Mahariy; Michaber 183:1; Brachos 51a; Chayeh Adam 130:10; Kaf Hachaim 473:1

[111] Admur 473:39; 271:18 regarding Kiddush; Maharil Seder Haggadah p. 93

[112] The reason: This is done in order to the cup used for the Bracha appears beautiful in both its inside and outside. [Admur 183:2] According to Halacha [183:2] there is no need to wash the cup if it is already clean. Furthermore, even if there is leftover wine it does not need to be washed unless it has pieces of bread inside. However, based on Kabala one is to always wash the cup before using it for Kos Shel Bracha even when clean. [Kaf Hachaim 183:4]

[113] Admur 183:2

[114] Admur ibid; M”A 183:1; M”B 183:1

[115] Kaf Hachaim 183/4-5 based on Zohar; Aruch Hashulchan 183/1 based on Zohar; See Darkei Chaim Veshalom 304 that he would rinse the cup prior to Birchas Hamazon. [It is however unclear if the cup was previously used during the meal.]; See also Beis Yosef 183 in name of Mordechai that “the custom of the world is to rinse the cup even if it is clean.”

[116] Chesed Lealafim 183:2; Yifei Laleiv 183/1; Kaf Hachaim 183/5

[117] Heard from Rabbi Leibal Groner

[118] Admur 183:2; Michaber ibid

[119] Admur ibid and 479/2; M”A 183/1; See also 473/39 which states it does not need Shetifa and Hadacha for the 2^nd Kos even though it was used with wine for the first Kos.

[120] Elya Raba 183/1; Kaf Hachaim 183/5; See also Beis Yosef 183 in name of Mordechai that “the custom of the world is to rinse the cup even if it is clean, although if one did not drink from it during the meal then certainly this is not necessary”. Hence, we see the custom is to rinse it even from plain wine.

[121] Kaf Hachaim 183:4, 473:1 and Aruch Hashulchan 183:1 based on Zohar

[122] Admur 473:39; Shut Maharshal 88; Bach 473; Chok Yaakov 473:34; Chayeh Adam 130:10; Kaf Hachaim 473:1

[123] Admur 479:2; Taz 479:1; Bach 479; Rashal 88; Chok Yaakov 479:1; Kneses Hagedola 479; Olas Shabbos 479:1; See Kaf Hachaim 479:1

Other opinions: Some Poskim rule that even if the cup used for Birchas Hamazon is clean, it requires washing and cleaning. [Simple understanding of Rashal ibid, and so learns Bach ibid, Olas Shabbos ibid, and Kneses Hagedola ibid; Kaf Hachaim 479:1] However, Admur ibid, Taz ibid and Chok Yaakov ibid all seem to negate this understanding in the Rashal ibid and seemingly they had a different version of the Rashal. See Kaf Hachaim 479:1 for the full details of this subject.

[124] Admur ibid; Poskim ibid

[125] See Kaf Hachaim 473:1

[126] Heard from Rav Y.Y. Ofen; See Darkei Chaim Veshalom 304 that he would rinse the cup prior to Birchas Hamazon.

[127] See Shulchan Aruch Chapter 183. The full details of these Halachos will IY”H be printed in the Volume that contains “The laws of Kiddush”.

[128] This means that someone drank from the wine.

[129] See Admur 182:4-5; 296:9

[130] Likutei Taamim Uminhagim, brought in Sefer Haminhagim p. 55 regarding Kiddush

Background: The Tur 183:4 mentions one Tefach, however in the Rebbe’s Haggadah and Sefer Haminhagim it states three Tefachim. Seemingly, this is done as a matter of Lechatchila and Hiddur. This is also hinted to in the Zohar Chadash 189b that it is to be lifted a Zeres, which the Sefer Or Hachamah interprets as three Tefachim. [Sicha of Rebbe Iyar 5713, printed in Likkutei Taamim Uminhagim Menukad [Chazak] p. 25, and in Shaareiy Halacha Uminhag 1:103]

Opinion of Admur in Shulchan Aruch: Admur [183:8] rules that one is to lift the cup one Tefach from the table in order so it is visible to all.

[131] Admur 472:19; See Piskeiy Teshuvos 472:8

[132] Admur 271:24; 472:19; See also 190:4; Michaber 271:13; Rav Huna Pesachim 107a; Ketzos Hashulchan 79:5

How much is Malei Lugmav? The person who makes Kiddush is required to drink enough wine to fill his cheeks. This measurement is referred to as Malei Lugmav. This does not refer to the amount of liquid that fills the entire mouth, both cheeks, but rather the amount of liquid that fills a single cheek, in a way that when the liquid is brought to one side of the mouth, it appears that his cheek is full. In an average size mouth, this volume of wine amounts to the majority of a Revius. [Admur 271:24; Tosafus Pesachim ibid and Yuma 80a] Nonetheless, each person must follow his own personal mouth and cheek size, and must drink enough wine that his cheek becomes full in one side. [Admur ibid and 190:4 and 612:12; M”A 271:29; Tosafus ibid; M”B 271:683] In all cases, it is not necessary to drink more than a Revius of wine, even if one’s mouth is so large that a Revius does not even fill an entire cheek side [i.e. Malei Lugmav], [and in such a case a Revius suffices]. [Admur ibid; M”A ibid; Bach 271; M”B ibid] See Kaf Hachaim 472:63

Other opinions: Some Rishonim rule that this amounts to much more than the majority of a Revius, although slightly less than a full Revius. [Biur Halacha 271:13 “Vehu Rubo”] Some Poskim rule it means exactly a Revius. [Likkutei Maharich based on many Geonim]

[133] Admur ibid; M”B 472:33; Divrei Yatziv 1:135; Chidushei Hagriz on Rambam Chameitz 7:9; Chazon Ish 39:15; Piskeiy Teshuvos 271:33

Other opinions: Some Poskim rule one is initially to be stringent to drink an entire Revius in all cases. [Derisha 472:8 in name of Tosafus and Rosh; Elya Raba 271:28 based on Sefer Hamanhig; Tosefes Shabbos 271:36; Yaavetz in Mor Uketzia 190; Ben Ish Chaiy Bereishis 2:23; Kaf Hachaim 271:83; Menorah Hatehora 271:24; Likkutei Maharich based on many Geonim; See Piskeiy Teshuvos 271 footnote 331]

[134] Admur 472:19; Michaber 472:9

[135] First opinion in Admur ibid; Second opinion in Michaber ibid; Ramban brought in Orchos Chaim Seder Leil Pesach 6; Tosafus 108b; Implication of Rosh, brought in Beis Yosef 472; Drashos Maharil Seder Haggadah, brought in Chok Yaakov 472:20; Bach 472; Peri Chadash 472:9 in Lechatchila conclusion; Chok Yosef 472:11 [Bach, Peir Chadash and Chok Yosef ibid all explicitly emphasize that initially one is to drink the entire cup even if holds many Revios]; Olas Shabbos 472:7; Shulchan Gavoa 472:25; Mamar Mordechai 472:5; P”M 472 A”A 9; Biur Hagr”a 472; M”B 472:30; See Kaf Hachaim 472:60 and 66

Not filling up the cup fully: Some Poskim rule that if the cup is very large and holds many Reviusim then it suffices even initially to fill it up until majority of the cup, and then drink the entire cup or at least majority of the wine that it holds. [Bach 472, brought in Kaf Hachaim 472:67] Practically, we do not rule like this opinion, and at the very least the cups of Kiddush and Birchas Hamazon must initially be filled until their very top. [Mamar Mordechai 472:7; Kaf Hachaim 472:67]

[136] The reason: This opinion holds that although the Sages sufficed the drinking of Malei Lugmav by all other Kiddush’s of Shabbos and Yom Tov, nevertheless by the night of the Seder they were stringent to require one to drink at least majority of the cup in order to be Yotzei, and initially to drink the entire cup. [Admur ibid]

[137] Second opinion in Admur ibid; First and Stam opinion in Michaber 472:9; Tur 472:9; M”A 472:9-10; Levush 472 [omits stringent opinion]; Peri Chadash ibid in opinion of Michaber ibid; Chok Yaakov 472:20 in conclusion; Elya Raba 472:14 in name of Raavan; See Kaf Hachaim 472:60 and 66

[138] Admur ibid; Elya Raba 472:14; Chok Yaakov 472:20; See also Admur 472:24 that from the letter of the law many can drink from the same cup

[139] Admur ibid; M”A 472:10 [However, he writes that it suffices to drink majority]; Mamar Mordechai 472:5 and 7; P”M 472 A”A 9 and M”Z 8; The following Poskim write in general to initially be stringent like the first opinion: Bach 472; Olas Shabbos 472:7; Chok Yosef 472:11; Shulchan Gavoa 472:25; Biur Hagr”a; M”B 472:30; Kaf Hachaim 472:60 and 66 that so is the implied Lechtachila opinion of Michaber ibid

[140] See Piskeiy Teshuvos 472:8

[141] Admur ibid; Taz 472:8; Elya Raba 472:13; M”B 472:30; Kaf Hachaim 472:60; See M”A 472:10 that one may even initially drink majority of the cup

Not to be stingy on the wine: One is not to scream at the guests and servants who drink a lot of the cup of wine, as by doing so one abstains them from doing the Mitzvah. [Chayeh Adam 130:3; M”B 472:30; Kaf Hachaim 472:61]

[142] Implication of Admur and Poskim ibid who only write to suspect for the stringent opinion to initially take a small Revius cup, and not regarding to always initially drink all, or majority of the cup; This is also proven from the fact that in Admur 472:24 he makes absolutely no mention of this stringency of drinking the entire/majority of the cup as a reason for why the Baal Habayis should not have a joint cup for many participants, thus proving that when a large cup is being used we do not suspect for the first opinion at all! Perhaps this is due to that we do not wish to encourage people to be stringent against the custom and hence be Motzi Laz on the custom. Vetzaruch Iyun!

[143] Kaf Hachaim 472:66

[144] Admur ibid; Chok Yaakov 472:20; Chok Yosef ibid; M”B 472:30; Kaf Hachaim 472:60; See Admur 190:6 and Seder Birchas Hanehnin 8:1 regarding drinking a Revius by Kos Shel Birchas Hamazon

[145] Minchas Chinuch Mitzvah 10; Torah Lishma 125; Mikraeiy Kodesh 2:34; Orchos Rabbeinu 2:71; Piskeiy Teshuvos 475:8

[146] The reason: As the main aspect of the Mitzvah is the benefit of the throat and this has already been fulfilled. [Poskim ibid; See Admur 475:25; Chasam Sofer 127; Kesav Sofer 96 based on Chulin 103b]

[147] Admur 472:20

[148] Admur ibid; Rama 472:9; Rokeiach 283; M”A 472:11; Peri Chadash 472; Elya Raba 472:15; Chok Yosef 472:13; Derech Hachaim 472:9; Chayeh Adam Haseder 3; Kaf Hachaim 472:68; Sefer Haminhagim p. 39 that so is Minhag Beis Harav

[149] Machatzis Hashekel 472:11 based on Bach; Implication of Rama 472:15; Kaf Hachaim ibid regarding fourth cup

^[150] Rebbe in Haggadah, in name of Magen Avraham. However, Tzaruch Iyun as Admur only brings down to drink the majority of a Revius in one shot and not that one needs to drink the entire cup in one shot.

^[151] See Halacha 2H for all the opinions on this matter!

[152] 1^st and Stam opinion in Admur ibid; 2^nd opinion in Admur 612:15; 2^nd and main opinion in Seder Birchas Hanehnin 8:6 and Luach 2:7; 2^nd opinion in Michaber 612:10; Tur Raavad Terumos 10:3 based on Kerisus 13a; M”A 472:11

[153] Seemingly, regarding Bedieved one can be lenient to consider the Shiur of Achilas Peras as nine minutes. See Shearim Hametzuyanim Behalacha 119:13; Piskeiy Teshuvos 473:19; 475:10 in name of “all Poskim”

[154] 2^nd opinion in Admur ibid; 1^st opinion in Admur 612:15; 1st opinion in Seder Birchas Hanehnin 8:6 and Luach 2:7; 1^st opinion in Michaber 612:10; Rambam Shevisas Assur based on Tosefta Yuma 4:42:4; M”A 472:11

[155] Admur ibid [Admur Luach ibid concludes “Safek Brachos Lihakel”; See however Admur 612:15 and Seder Birchas Hanhenin ibid where he rules like the 1^st opinion, stating that so is the main opinion; See Sheiris Yehuda 15]; M”A 472:11; Peri Chadash 472; Elya Raba 472:15; Chok Yosef 472:13; Derech Hachaim 472:9; Chayeh Adam Haseder 3; M”B 472:34; Kaf Hachaim 472:68

The reason we are lenient by the last two cups: As if we require him to re-drink the last two cups, it will appear as if he is adding to the four cups of wine, as explained in 472:15. [Admur ibid]

[156] See Admur 472:15

[157] Admur 472:26-29; See Piskeiy Teshuvos 272:7

[158] Admur 472:27

[159] See Admur 472:17 that the wine should be sweet and tasty to one’s palate, which is a form of freedom; Rambam 7:9; Admur 272:5 regarding Kiddush “It is a Mitzvah Min Hamuvchar to choose the best wine to make Kiddush on.”; Michaber 272:3

[160] Ketzos Hashulchan 80:1 footnote 1

[161] Admur 472:17 regarding strong tasting wine that was not mixed with water [i.e. Mezigas Hakos] and the same should apply to all low quality and bad testing wine; See also: Pesachim 108b and Rashbam ibid, Ran ibid; Rambam 7:9 and Maggid Mishneh ibid; Beis Yosef 472; Kaf Hachaim 472:58-59

[162] Admur 472:26; See Beis Yosef 272; Regarding the health difference between red versus white wine-see Admur 175 and Seder 12:13

[163] Admur 472:26; 272:4; 1st and Stam opinion in Michaber 272:4 and that so is custom of the world; Implication of Michaber 472:11; Rama 472:11; Tur 272:3 “Boreik-very white wine”; Rashbam Bava Basra 97b in his interpretation of Gemara; Implication of Rebbe Yermiyah in Yerushalmi Pesachim 10:1 and Shekalim 3:2 regarding Bedieved [As learns Ritva Bava Basra 97b and Beis Yosef 272:4 in first approach, however, see Ran Pesachim 22b who learns differently]; Implication of Rif, Rosh, and Rambam who all omit the teaching in Bava Basra 97a that white wine is invalid [See Beis Yosef ibid]; Rashbatz 1:85; Taz 472:9; M”A 472:13; Ketzos Hashulchan 80:1 footnote 1; See Opinions in Beis Yosef 272 and 472

Other opinions: Some Poskim rule that white wine is invalid for Kiddush as the verse [Mishleiy 23:31] states “Al Teira Yayin Ki Yisadem/Don’t see wine that is red” which implies that the importance of wine applies specifically when it is red. [2^nd opinion in Michaber 272:4 in name of Ramban; Implication of answer of Rava to Rav Kahana in Bava Basra 97a; Ramban Bava Basra 97a; Ran Pesachim 22b based on Bava Basra ibid and Yerushalmi ibid; Tosafus Bava Basra ibid; Pesach Meubin that so was custom; See this opinion in Admur 472:26; Taz 472:9; Levush 472; Rebbe Yermiyah in Yerushalmi Pesachim 10:1 and Shekalim 3:2] This, however, only refers to very white wine. [Tosafus ibid; Beis Yosef 272:4 in explanation of why Talmud permits Borak wine and the reason is because it is slightly red; Elya Raba 272:8; P”M 472 A”A 13; Kaf Hachaim 272:26 and 28; Ketzos Hashulchan 80 footnote 1] According to this opinion, white wine which has no red tinge is always invalid for the night Kiddush and the four cups, as it is not considered wine at all. [Rashbatz Mamar Chametz p. 34 based on Ramban; Erech Hashulchan 472:3; Kaf Hachaim 472:79; Rav Yaakov Yosef] However, it is even initially valid for Havdalah [Michaber ibid; Poskim ibid] and the day Kiddush. [Gloss of Rav Akiva Eiger 272; M”B 272:11; Kaf Hachaim 272:27] Based on all this, some Poskim rule one is to never use white wine for the night Kiddush [or for the four cups] unless there is no red wine available. [Elya Raba 272:8 regarding very white wine; M”B 272:10 and 12; Kaf Hachaim 472:28 based on conclusion of Ran ibid] or the red wine is not of good quality. [M”B 272:10; Shaar Hatziyon 272:20]

The lenient opinions interpretation of the Gemara: There are several ways in how the lenient opinions above interpret the Gemara Bava Basra ibid which invalidates white wine: 1) The Gemara is referring to Nesachim and not Kiddush. [Rashbam Bava Basra 97b in his interpretation of Gemara; Tosefes Shabbos 272:6, brought in Kaf Hachaim 272:24 that so is the implication of all Rishonim who omit it; See Ran ibid and Admur 272:9 for a similar dispute regarding Mevushal wine] 2) The Gemara in Bava Basra is arguing on the Yerushalmi, and we rule like the Yerushalmi. 3) The Gemara refers to Lechatchila, and not Bedieved. [See Ritva ibid] 4) The Gemara refers to only very white wine that is of very poor quality. [Rashbatz ibid, brought in Beis Yosef ibid; Elya Raba 272:8; P”M 472 A”A 13; Piskeiy Teshuvos 272:7]

[164] Tur 272; Kaf Hachaim 272:25

[165] Admur ibid; Michaber 472:11; Tur 472; Rebbe Yermiyah in Yerushalmi Pesachim 10:1 and Shekalim 3:2

[166] Admur ibid; Rama 472:11; Tur ibid; Rokeiach 283

The reason: The reason for why red wine takes a precedence over white wine is because a) the verse [Mishleiy 23:31] states “Al Teira Yayin Ki Yisadem/Don’t see wine that is red” which implies that the importance of wine applies specifically when it is red. [Admur ibid; Taz 472:9; Levush 472; Yerushalmi ibid] Now, although regarding Kiddush of Shabbos and Yom Tov we are accustomed like the opinion who rules that there is no need to use specifically red wine if it is not of greater quality than the white wine. [See Admur 272:4; opinions in Beis Yosef 472 and 272] nevertheless, regarding the four cups on the night of Pesach one is to follow the opinion who rules that one is required to use specifically red wine being that b) red wine contains a symbolic reminder of the blood [of the Jewish people], as Pharaoh would murder the Jewish children. [Admur ibid; Taz 472:9; M”A 472:13; Chok Yosef 472:15; Shemos Raba 1:41] c) Alternatively, it corresponds to the plague of blood. [P”M 472 A”A 13; Kaf Hachaim 472:78] d) Alternatively, it corresponds to the future vengeance against Edom. [Kaf Hachaim ibid]

[167] Implication of Admur and Rama ibid; Levush 472; Tur ibid

[168] Admur ibid and 272:4; Taz 472:9; M”A 472:13; Opinions in Beis Yosef 472 and 272

[169] Admur ibid; Taz ibid; Chok Yaakov 472:24; Kaf Hachaim ibid

[170] Admur 472:27; 2^nd opinion in 272:9 and that so is the main opinion and custom; Michaber 472:12; 1^st opinion in Michaber 272:8; Rama 272:8 that so is custom; Tur 472 in name of Yerushalmi Pesachim 10:1; Igur 381; Bach 272; Chayeh Adam 6:7

Other opinions: Some Poskim rule one may not recite Kiddush on cooked wine, or wine which contains honey, as one may only recite Kiddush on wine that is fit for libations on the altar. [1^st opinion in Admur 272:9; 2^nd opinion in Michaber 272:8; Rambam Shabbos 29:14; Tur 272 in name of Rav Haiy Gaon and Rashi; Teshuvos Rashi 88] Based on this, some Poskim rule that it is a Mitzvah Min Hamuvchar to choose the best quality wine that does not contain any mixtures. [Chok Yaakov 472:25; Kitzur SHU”A 77:6; Kaf Hachaim 272:44; 472:81]

[171] Admur ibid; Chok Yaakov 472:25; Shulchan Gavoa 472:31; Kaf Hachaim 472:82

[172] Admur 472:27; 272:9; Rama ibid; Igur ibid

Other opinions: Some Poskim rule that even if the uncooked and unsweetened wine is of lesser quality than the cooked or sweetened wine, if it is also of good quality, then one is to use it over the better quality cooked or sweetened wine. [Elya Raba 272:11; Kaf Hachaim 472:45]

[173] Implication of Admur ibid and ibid and of Rama ibid; Elya Raba 272:11; M”B 472:39; Kaf Hachaim 472:45; Piskeiy Teshuvos 472:11 that some are Mihader to always use uncooked and un-spiced wine

[174] Such as waiters, uninvited gentile guests, or people who might not be Jewish according to Halacha

[175] See Michaber Y.D. 124:9 regarding Mumar; Admur 39:1 and Shechita 2:5 that a Mumar is like a gentile for all matters; Rashba 7:53; Kitzur SHU”A 72; Ketzos Hashulchan 101:5; See regarding whether non-religious Jews of today pose a problem of Yayin Nesech: Mishneh Halachos Yinyana 2:39 [lenient]; Hakashrus 19:63; Teshuvos Binyan Tziyon 23; Achiezer 4:37; Chazon Ish Y.D. 1:6; Chelkas Yaakov 1:76; Igros Kodesh Letters 4583 and 5534; Practically, the Rebbe was careful that non-religious Jews should not see the wine, let alone pour it. [Heard from Rav Leibal Groner] The custom amongst many Batei Chabad is to always use Mevushal wine, or at the very least wine that is Mefustar, due to the non-religious guests.

Is pasteurized/Mefustar wine considered cooked? This matter is disputed amongst today’s Poskim. See Topics in Practical Halacha Volume 1 Yoreh Deah Halacha 5!

[176] See Beis Yosef 272; Kaf Hachaim 272:26-27; Ketzos Hashulchan 80 footnote 1

[177] See Vayaged Moshe 7:4; Piskeiy Teshuvos 472:10

[178] Siddur Pesach Kehilchaso 3 footnote 26; Piskeiy Teshuvos 472:10

[179] See Piskeiy Teshuvos 320 footnote 276 and 472:10

[180] P”M 320 A”A 25 [brought in M”B 320:56]; Aruch Hashulchan 320:7; Ketzos Hashulchan 146 footnote 16-11 [however see footnote 15-1]; Chasam Sofer Shabbos 75; Or Letziyon 1:29; Yechaveh Daas 6:23; Tzitz Eliezer 14:47

[181] The reason: As there is no dyeing prohibition by foods at all, even if one does so for the purpose of the dye. [ibid]

[182] Ben Ish Chaiy Pekudei 2:3; Nishmas Adam brought in M”B ibid; Kitzur SHU”A 80:42; Kaf Hachaim 320:116; Beir Moseh 8:23-15; Mishnas Yosef 7:77; Bris Olam Tzoveia 12; Piskeiy Teshuvos 320:24; See Shabbos Kehalacha ibid footnote 17 who learns this opinion from Sheilas Yaavetz 1:42; Peri Megadim 318; Shoel Umeishiv 2:7; SSH”K 11 footnote 158

[183] Shevet Halevi 10:56

[184] Shabbos Kehalacha 20:10

[185] See Ridbaz on Peas Hashulchan 5:18; Piskeiy Teshuvos 472:7

[186] Yerushalmi Shabbos 8:1; Shekalim 8; Pesachim 10; See Or Sameiach Shabbos 29:14; Har Tzevi 2:68; Cheshev Haeifod 2:37; Moadim Uzmanim 181

[187] Ridbaz ibid

[188] Sefer Hashemitah p. 33; Mishnas Yosef 2:40; Piskeiy Teshuvos ibid; See however Shearim Hametzuyanim Behalacha 118:2 based on Chazon Ish to permit doing so if one will leave the wine in a plate and not discard it until it spoils.

[189] Torah Or p. 92 Parshas Vayechi Mamar “Osri Lagefen…”; See “The Chassidishe Parsha-Torah Or Likkutei Torah” Parshas Vayechi

[190] Admur 472:17; 272:6; Rama 272:5; Tur 472; Rashbam Pesachim 108b; Tosafus 108b; Mordechai

[191] Admur 272:6; Rama ibid

[192] See Admur 472:17  

How much water can one add? Chabad custom: up until 33%; Sephardi custom: Up until 49%; Ashkenazi custom: Up until 83%. See Topics in Practical Halacha Volume 1 Halacha 36!

[193] Kaf Hachaim 472:59

[194] Ketzos Hashulchan 97 footnote 1 from Shaar Hakavanos and Mishnas Chassidim. See however Piskeiy Teshuvos 296:5 that he brings that even in this method of placing the water in the bottle it is still looked down upon based on Kabala.

[195] See Bava Basra 97a; Admur 272:2 and 7; 472:27; 600:6; Piskeiy Teshuvos 272:6 and 472:11

[196] Admur 472:27 “All wines that are valid for Kiddush on the other Holidays and Shabbos, are also valid for use for the four cups…..and so too raisin wine is valid for the four cups”

[197] Admur 272:2; Michaber 272:2; Bava Basra 97a

[198] Admur 472:27 regarding raisin wine, which is like grape juice; Mishneh Halachos 10:87; Haggadah Chazon Ovadia 2:125; Piskeiy Teshuvos 472:11; Mikraeiy Kodesh Pesach 2:35

Other opinions: Some Poskim rule that grape juice is invalid for the night of the Seder as one is required to use a beverage that contains alcohol and gives joy upon being consumed. [Rav Moshe Feinstein in Haggadah Kol Dodi 3 based on P”M 472 M”Z 10, Chok Yaakov 472:25]

[199] This is the definition of Yayin Megito, brought in Admur, Michaber and Gemara ibid

The reason: Some suggest that since grape juice is able to eventually become wine, therefore, it is even initially valid prior to becoming wine. Others, however, negate this reason. [See Meiri on Bava Basra ibid; Rashbam in Bava Basra ibid; Shevet Halevi 9:58; ]

[200] Kneses Hagedola 1; Orchos Chaim p. 64; Kaf Hachaim 272:16

[201] Admur 272:7; 472:27 regarding four cups; Michaber 272:6; Bava Basra 97b; Shiyurei Kneses Hagedola 472 regarding four cups; Olas Shabbos 472:8 regarding four cups; Chok Yaakov 472:22; P”M 472 M”Z 10

How it is made: Raisin grape juice is only valid for Kiddush, and only receive the blessing of Hagafen, if one uses raisins that still contains some juice to the point that they excrete juice when pressed on, and not just through soaking in water. [Admur 272:7; 472:27; Chok Yaakov ibid; Rif Bava Basra 22b; Rosh Bava Basra 6:10; Rivash 9] If they are so dry that they do not excrete any juice upon being pressed on, then they are invalid for Kiddush or Hagafen. [Admur 272:7] One takes these raisins, crushes them, and soaks them in water for three days. [Admur 272:7]

[202] Admur 272:2 “Yayin Megioto”; 600:6 “Tirosh”

[203] Admur 272:2; 600:6; M”A 272:3; 600:1; See Elya Raba 272:4; Birkeiy Yosef 272:2; P”M 472 M”Z 10, Chok Yaakov 472:25 and Mikraeiy Kodesh Pesach 2:35; Piskeiy Teshuvos 472:11

The reason: As on the night of the Seder one is required to use a beverage that contains alcohol and gives joy upon being consumed, and is thus drunk in a way of freedom. [P”M ibid; Chok Yaakov ibid]

Regarding grape juice made from raisins: Admur 472:27-28 concludes it should only be used if wine is not available, or one cannot drink wine

[204] Admur 472:27

[205] Admur 600:6; M”A 600:1; Darkei Moishe 600:1; Tashbatz 120; Hagahos Maimanis 29:23-7; Minhagim Tirana p. 101

[206] Admur 472:27 regarding raisin wine; Chok Yaakov 483:1

[207] Mishneh Halachos 10:87; Haggadah Chazon Ovadia 2:125; Piskeiy Teshuvos 472:11; A number of Geodlei Yisrael were accustomed to even initially use grape juice, including the Chazon Ish, Brisker Rav, Tchebiner Rav. See Teshuvos Vehanhagos 2:243; Piskeiy Teshuvos 472:11

[208] Misgeres Hashulchan 119:1 [regarding children]; Mikraeiy Kodesh 2:35; Piskeiy Teshuvos 472:11

[209] Admur 472:28 regarding raisin wine, that it is a Mitzvah Min Hamuvchar to be used rather than Chamer Medina, if wine is not available; Taz 472:10

[210] Dvar Yehoshua 1:11; 5:5; Beir Moshe 6:53; Shvus Yitzchak Pesach in name of Rav Elyashiv; Rav Yaakov Yosef Za”l

[211] The reason: As the preservatives kill the juices ability to ferment, hence preventing it from ever becoming wine, thus negating its entire reason of validation [according to the understanding of these Poskim]. [Poskim ibid]

[212] Har Tzevi 1:158; Minchas Shlomo 1:4; Minchas Yitzchak 8:14; Shevet Halevi 9:58; Yechaveh Daas 2:35; Yeshuos Moshe 1:30; Mishneh Halachos 13:38 [Says its better to sue grape juice than today’s wines] Piskeiy Teshuvos 202; 272:6

[213] The reason: As since the grape juice was fit for fermentation and wine production prior to adding the preservatives, it therefore retains its valid state even afterwards. [Minchas Shlomo ibid] Furthermore, many grape juices today do not contain preservatives that prevent it from becoming wine, and it is still possible to ferment grape juice made today. [Piskeiy Teshuvos ibid]

[214] Piskeiy Teshuvos 272:6 that so is custom of many Gedolei Yisrael in this generation, including the Chazon Ish, Brisker Rav, Tchebiner Rav

[215] See Admur 472:28 that for the four cups, Chamer Medina is valid to be used if wine is not available.

[216] See article of Rav Raskin printed in Hiskashrus 691 that so was the custom in Lubavitch, and so would rule Rav Z.S. Dworkin; It is told that on the night of Shemini Atzeres 5738 when the Rebbe had his heart attack, he was offered to make Kiddush on grape juice and replied “Kiddush is made on wine” [Kfar Chabad vol. 497]

[217] See Igros Kodesh 19:213 that the Rebbe advised an ill person to squeeze cooked grapes and use its juice for Kiddush

[218] See Otzer Minhagei Chabad Nissan p. 139 that the Rebbe Rayatz and Rebbe used 100% natural grape juice [i.e. squeezed grapes] for the four cups when they were unable to get wine that was made according to their Kashrus standards.

[219] Piskeiy Teshuvos 272:6

[220] See Admur 204:9; Tzemach Tzedek O.C. 28; Piskeiy Teshuvos 272:6

[221] Admur 472:28; 483:4; Rama 483:1; Maharil; Minhagei Maharash 380; Bach 483 in name of Rashal in name of Rav Moshe Yanik; Rosh Pesachim 17 in name of Riy and Raavan and Geonim; See also Admur 182:2 regarding Kos Shel Bracha; 272:10 regarding Kiddush and 296:8 regarding Havdalah; This ruling here follows the 2^nd opinion in Admur 272:11 and 1^st opinion in Michaber 272:9 that Chamer Medina is valid even for Kiddush; See Kaf Hachaim 483:21; Piskeiy Teshuvos 472:9

Other opinions: Some Poskim rule that there is no beverage valid for Kiddush [or the four cups] other than wine or grape juice, even if the beverage is Chamer Medina. [1^st opinion in Admur 272:11 and 2^nd opinion in Michaber 272:9; Rambam 29:17; Maggid Mishneh ibid in name of Riy Giash; Hagahos Maimanis 29:3 in name of Geonim]

[222] The reason: Although by Kiddush of all the other Yomim Tovim, and Shabbos, we rule that if one does not have wine or grape juice it is better to recite Kiddush on bread than to say Kiddush on other beverages that are Chamer Medina [see Admur 272:11 that some Poskim rule Chamer Medina is always invalid for Kiddush and we thus initially rule one is to say Kiddush on bread], nevertheless, on Pesach one is unable to say Kiddush over bread as he is obligated to drink four cups of wine, and the first cup is the cup of Kiddush. [Admur ibid; Rama ibid; Tur 483 in name of Rav Haiy Gaon]

[223] Admur ibid

[224] Based on Admur and Poskim recorded in coming footnotes

Additional conditions recorded in Poskim: Some Poskim rule that a beverage is only valid as Chamer Medina if it contains alcohol. [Halachos Ketanos 1:9; Levushei Mordechai 2:31; Shut Haradal 9; Or Letziyon 2:20-19; Yechaveh Daas 2:39; Yabia Omer 3:19]

[225] Admur 472:28; 182:2; 272:10; M”A 272:6; Tur 272; Rosh Pesachim 10:17; Minchas Shabbos 96:9; Nimukei Orach Chaim 272:1; Piskeiy Teshuvos 296:9

[226] 1^st opinion and final custom in Admur 272:11; Kuntrus Achron 272:1 in implication of Tur, Rambam, Semag, and Beis Yosef; Implication of Rama 483:1

Other opinions: Some Poskim rule that anytime wine is available in a city through purchasing it at a store, there is no other beverage that is valid to be defined as Chamer Medina in that city. [2^nd opinion in Admur ibid; Ravaya 516; Hagahos Maimanis 29:4; Rashbam Pesachim 107a]

[227] Admur 272:10; Ketzos Hashulchan 97:8; All Poskim in next footnote

[228] Possible way of learning Admur 472:28 regarding Med [and so understands Kaf Hachaim 483:22]; M”A 483:3; Elya Raba 483:4; Chok Yosef 483:7; Chayeh Adam 130:17; M”B 483:11; Kaf Hachaim ibid

Other opinions: Some Poskim rule that it is only considered a valid Chamer Medina if it is commonly drunk throughout the year. [Chok Yaakov 483:5]

[229] Admur 472:29; 182:3; Taz 182:1; Rashal 23

Other opinions: Some Poskim rule that even insignificant beverages, such as apple juice and ginger ail, are valid for use for the four cups if that is the beverage drunk by majority of the city, and wine, grape juice and med are unavailable. [M”A 483:3; Elya Raba 483:4; Chayeh Adam 130:17; M”B 483:11; Kaf Hachaim 483:23]

[230] Admur ibid; Kaf Hachaim 296:20

[231] It was explained in the previous footnotes that for a beverage to be considered Chamer Medina three conditions must be fulfilled [That wine is not commonly found in the city; majority of people drink this beverage during their meals; it is considered of significance]. Based on the above three conditions there is no beverage today other than wine which can be considered Chamer Medina. [So understands also Piskeiy Teshuvos 296:9; See Ketzos Hashulchan 97 footnote 8] Nevertheless, in a time of need the practice is to be lenient on certain beverages. See sources in the following footnotes for more information on this matter.

[232] See Piskeiy Teshuvos 296:9; Kitzur Hilchos Shabbos Supplements p. 67; See Admur 182:3

[233] See Admur 472:28 that med is a valid beverage

[234] See Kitzur Hilchos Shabbos Supplements p. 66; Piskeiy Teshuvos 296:9; The Alter Rebbe and Rebbe Rashab both made Havdala over coffee prior to their passing away. [Ishkavta Derebbe p. 97] Likewise the Rebbe is recorded to having given instructions to soldiers in the American army to say Havdala over coffee or tea. [Shaareiy Halacha Uminhag 1:140]

Other Opinions: Some Poskim rule tea and coffee are not defined Chamer Medina, as one never sets a meal with these beverages. [Setting a meal with these beverages is defined not as sitting with friends and drinking it, but as a drink which is commonly brought and drank during a meal.] Accoridngly one may not use tea or coffee for the four cups. [Minchas Shabbos 96:9; Ketzos Hashulchan 97 footnote 8] Other Poskim rule tea and coffee are invalid being they do not contain alcohol. [Halachos Ketanos 1:9; Levushei Mordechai 2:31; Shut Haradal 9; Or Letziyon 2:20-19; Yechaveh Daas 2:39; Yabia Omer 3:19]

[235] Piskeiy Teshuvos 296:9; 272:9; SSH”K 60:5; However see Miluim Kitzur Halachos p. 66 which considers fruit juices an insignificant beverage.

[236] Admur 182:5; Piskeiy Teshuvos ibid and 272:9 [new Edition]; See Ohalei Torah Hearos Ubiurim 913 p. 163

Other Poskim: Some Poskim are lenient to allow using coke and the like. [Rav Asher Lemel; Poskim in Piskeiy Teshuvos ibid footnote 74]

[237] Kaf Hachaim 483:24

[238] P”M 483 A”A 3