Wine:[1] [Talmud/Shulchan Aruch/Achronim]

Wine is very beneficial for the body. Mainly, it is beneficial for the elderly, especially in the winter, but damaging to the young.[2] Wine helps to retain the natural heat of the body, assists one in digesting the food that he ate, and helps to expel toxins from the body. This applies when one drinks an average amount of wine. However, one who is mentally weak is to beware not to drink wine being that it increases the weakness and causes toxins to go up to the brain. Likewise, the youth should not drink wine being that they already have enough natural heat, and drinking wine as more heat to the heat. Thus, they should not drink until they reach the age of 21.[3] One should not drink a large amount of wine prior to eating a meal, although is to drink a small amount in order to open his abdomen. Likewise, one should not drink wine while he is hungry, and not after bathing, and not after exercising. During the meal itself, one should only drink a small amount.

Yayin Megito-Unfermented wine:[4] Yayin Megito [which refers to wine within three days of fermentation[5]] is very unhealthy, and should never be consumed.

Drinking after wine:[6] After drinking wine, one should drink water.[7] This, however, only is necessary if the wine is pure wine without water. If, however, there is water in the wine, then there is no need to drink wine afterwards.[8] Furthermore, some Poskim[9] rule that this matter is no longer applicable today at all anymore, as the natures have changed.

Adding water to the wine of a Kos Shel Bracha:[10] It is proper both based on Halacha and Kabbalah to add water to the wine of a Kos Shel Bracha.

Gout:[11] Some say that gout is triggered when a person drinks excessive amounts of wine.

Yayin Nesech: [12] Drinking Yayin Nesech is a grave danger for oneself.

Segula for eyesight with wine: If a person walked in large steps [during the week] he can fix the danger of losing part of his eyesight through “Kiddush of Bein Hashmashos.”[13] This means that one drinks ]and is careful in[14]] the kiddush wine on the night of Shabbos [and the wine of Havdalah[15]].[16] Alternatively, this means that one rubs the Kiddush wine of Friday night [or Motzei Shabbos by Havdalah[17]] on one’s eyes.[18] This is hinted to in the numerical value of “יין” which is the same as the letter “ע” which represent the eye.[19]

Spilling the wine by the Makos:[20] *See our corresponding Sefer “The Pesach Seder” for the full details of this matter! It is customary to spill some of the wine from the cup upon arriving to the words Dam, Esh, ViTimros Ashan. Likewise, the wine is spilled when one says each of the ten Makos, and likewise when one mentions the abbreviations of the Makos as Datzach, Adash, BeAchav.[21] Thus, the wine is spilled from the cup for a total 16 times. The wine is spilled for a total of 16 times as it corresponds to the sword of Hashem which is called Yo-hach and is the angel which is appointed over retribution [i.e. Nekama].[22] The wine is to be spilled into a broken vessel [such as a chipped plate or bowl], representing the Kelipos which is called cursed.[23] Upon spilling the wine, one is to intend that the cup represents Malchus, and that through the power of Binah he is spilling the wrath from the wine, into a broken vessel which is Kelipa and cursed.[24] [One is to thus intend that only the spilled wine is wine of wrath while the remaining wine that is in the cup, is wine of joy.[25] One is to also intend that G-d save him from these Makos.[26]] After all the above spills are performed, one is to refill the cup with wine. One is not to first discard the remaining wine in the cup, as on the contrary its remains are wine of joy, and hence should simply have more wine added to it.[27]  [The spilled wine is to be discarded in a way that no one can benefit from it, similar to water from the morning washing.[28]] 

[1] Kitzur SHU”A 32:18

[2] Rambam Deios 4:12

[3] See Rambam Hilchos Deios 4:12; Tzeida Laderech Kelal Shelishi Chapter 5 [written by Rabbi Menachem Ben Zerach who was a doctor and student of the grandson of the Rosh] There he writes that young people should not drink wine being that it causes them damage, as it arouses their natural adrenaline and hormones, and is like one who further stokes an already flaming fire. From this description it can be understood that the definition of young extends throughout the teenage years when adrenaline and hormones are at their peak. He then furthermore adds “the greatest of the doctors has not allowed young people to drink wine until the age of 21.”; Kitzur SHU”A 32:18

[4] Rambam Deios 4:9; Kitzur SHU”A 32:14

[5] Michaber 552:2

[6] Michaber 179:6; Rama O.C. 170:22; Brachos 40a; Sefer Shemiras Haguf Vihanefesh [Lerner] 27:2

[7] Michaber ibid

[8] Rama ibid

[9] M”A 179:8; P”M 179 A”A 8; M”B 179:18; See Kaf Hachaim 179:8

[10] See Michaber 183:2; Admur 183:3; P”M 183 A”A 2 in name of Maharal; Kaf Hachaim 183:6 Sefer Shemiras Haguf Vihanefesh [Lerner] 52

[11] Sefer Zechira; Shemiras Hanefesh 113; Kaf Hachaim 116:171; Sefer Shemiras Haguf Vihanefesh [Lerner] 53 footnote 1 in length; Omitted from list in Chupas Eliyahu and Kol Bo

[12] Sefer Zechira Sefer Shemiras Haguf Vihanefesh [Lerner] 53:2

[13] Brachos 43a

[14] Igros Kodesh 11:375, and whoever is more careful in this adds to his eyesight

A directive of the Rebbe to an individual to use red wine: See JEM “Here’s My Story” of 16^th Sivan 5773 that Dr. Leonard Lovitch [a surgeon living in LA] received a directive from the Rebbe to be particular to drink only red wine for Kiddush and Havdalah as a Segulah for his dislocated eye, and failing eyesight, to return to normal, which miraculously a few weeks later after drinking red wine for Kiddush and Havdalah! Nonetheless, as with all private directives of a Rebbe [i.e. Horah Pratis], no Halachic matters, or even acts of piety can be derived from this story, as it was a Tikkun meant for that individual, and does not come to add or subtract from the Halacha explained above, which is the directive for the masses.

[15] Igros Kodesh 11:375, printed in Shulchan Menachem 2:66; See Pirkei Derebbe Eliezer 20 in Pirush Radal

[16] Rashi Brachos ibid and Shabbos ibid

[17] Perisha 269; Igros Kodesh 12:226, printed in Shulchan Menachem 2:145; See Admur 296:5

[18] Tur 269 and Tosafus Pesachim 110a in name of Rav Nutranaiy Gaon; See Maharsha Brachos ibid, Perisha ibid; Igros Kodesh 12:226, printed in Shulchan Menachem 2:145 and footnote 2 there

[19] Igros Kodesh, printed in Shulchan Menachem ibid footnote 6; See Eiruvin 65a; Sanhedrin 38a and Rashi there

[20] Admur 473:50; Rama 473:7; Maharil Seder Haggadah p. 106 in name of Rokeiach; See Kaf Hachaim 473:163-168; Piskeiy Teshuvos 473:31; Sefer Shemiras Haguf Vihanefesh [Lerner] 134:2

[21] Regarding the meaning these abbreviations: See Abudarham; Kaf Hachaim 473:166; The Yerushalmi states that these abbreviations were inscribed on the staff of Aaron.

[22] Admur ibid; M”A 473:29; Darkei moshe 473:18; See Kaf Hachaim 473:167

[23] Siddur Admur; Mishnas Chassidim 11:2; Nehora Hashaleim; Kaf Hachaim 473:164

[24] Siddur Admur

[25] Haggadah of Rebbe

[26] Pesach Meubin 261; Kaf Hachaim 473:168

[27] Admur in Siddur; Chok Yaakov 473:37; Mishnas Chassidim 11:16

Other customs: Some are accustomed to discard the remainder of the wine and refill the cup anew. [Chok Yaakov ibid in name of Pesach Meubin 261; brought in Haggadah of Rebbe] Others are accustomed to use a different cup of wine for the sake of the pouring, as opposed to the second cup that was poured by Mah Nishtana. [Kaf Hachaim 473:165]

[28] Haggadah Chaim Lerosh; Piskeiy Teshuvos 473:31; So is the widespread custom