27 Mar A CUP ABOVE: CHOOSING THE RIGHT WINE FOR THE SEDER

Before purchasing
wine for the Seder,
one must realize that
this is not merely a
matter of taste or
preference, but a
halachic decision
with many layers. From the type of wine—
cooked or non-cooked, red or white—to
questions of pasteurization, additives, and
even who handled the wine, numerous factors
can affect its suitability for the four cups.
In today’s market, where wines and grape
juices undergo complex processing and often
contain added ingredients, the halachic
discussion becomes even more intricate. The
following overview will clarify the major
opinions and practical guidelines, enabling
one to choose wine that is not only enjoyable,
but also fulfills the mitzvah in the most proper
manner.
Introduction
Let’s us begin with the reason we drink wine.
The mitzvah of the four cups (arba kosot) is
one of the central enactments of the Seder
night. Chazal instituted that every person—
men and women alike—must drink four cups
of wine, corresponding to the four expressions
of redemption mentioned in the Torah:
these Through” .והוצאתי, והצלתי, וגאלתי, ולקחתי”

cups, we do not merely recall the redemption
from Egypt, but relive it in a tangible and
celebratory way.
Each cup is tied to a specific stage of the
Seder: Kiddush, the conclusion of Maggid,
Birkat HaMazon, and Hallel. In this way, the
entire Seder is framed and elevated through
wine, emphasizing the theme of freedom and
joy. Chazal required drinking in a manner of
royalty—derech cheirut—which includes
reclining while drinking, demonstrating that
we are no longer slaves but free people.
The obligation is not just to drink four separate
times, but to drink cups that are significant
and respectable, each containing a proper
measure (shiur) of wine. Ideally, one should
drink wine that brings a sense of joy and
importance to the mitzvah, enhancing the
experience of the night.
Thus, the choice of wine is not incidental, but
part of the fulfillment itself—ensuring that
each cup properly expresses the freedom,
dignity, and gratitude that define the Seder
night.
Cooked vs. uncooked
The Shulchan Aruch (Siman 472) writes that
cooked wine is permitted, nevertheless, it is
preferable to use non-cooked wine (Mishnah
Berurah 39), as the Rambam holds that the

wine used should be fit to be poured on the
Mizbeach—which would exclude cooked
wine. The Shulchan Aruch (Siman 272), in
the laws of Shabbat, cites this opinion of the
Rambam.
While non-cooked wine is preferable, one
who chooses to use it must be careful that
after opening the bottle, a non-Jew or someone
who does not keep Shabbat does not touch it,
as this would render it forbidden.
There is a difference of opinion regarding the
temperature required for wine to be considered
cooked. According to Rabbi Moshe Feinstein,
it must reach approximately 175°F, while
Harav Mitzalim (the Hashgacha of Kedem
Wine) was stringent and required it to reach
about 190°F.
Generally, when a wine is labeled as “cooked,”
it means it meets all halachic opinions. When
it is labeled as “not cooked,” it still been
pasteurized—and some authorities consider
pasteurization to be a form of cooking.
The basis for the leniency is that the Shulchan
Aruch (Y.D. 123, 3) writes that wine is
considered cooked once it has been boiled.
Some understand that it does not need to reach
an actual boil, but rather be heated to yad
soledet bo. The Shach adds that the boiling
should cause the wine to diminish somewhat
in quantity.
Accordingly, there is a difference of opinion
regarding modern heating methods. The Or
LeTzion (page 187) writes that since the
wine is heated in closed pipes and the vapor
immediately returns to the liquid, its volume
does not decrease and this may not qualify as
cooking. In contrast, Chacham Ovadia Yosef
holds that even if the vapor returns, the wine
is nevertheless considered sufficiently
cooked, and it only needs to be heated for a
short moment to be permitted. Accordingly,
he maintains that pasteurization is considered
cooking.
Rav Auerbach adds another condition—that
the wine must also change color in order to
be considered cooked; during pasteurization,
however, the wine retains its original color.
Rav Elyashiv further adds that there must be
a significant change in taste and smell, which
pasteurization does not accomplish.
Flavored and Red Wine
Flavored wines, such as peach or other
varieties, are permitted; however, it is proper
to avoid them (Mishnah Berurah 40). White
wine is also subject to dispute—according to
the Ramban (as cited in Shulchan Aruch,
Siman 272:4) it is not permitted, while other
opinions allow it, and the common custom is
to be lenient. Nevertheless, red wine is
preferable (Mishnah Berurah 10), especially
on Pesach, as it serves as a reminder of the
bloodshed through which Pharaoh afflicted
the Jewish people.
Grape Juice
There is a dispute regarding grape juice. Rav
Elyashiv holds that since the Gemara

requires the wine to bring joy, and grape juice
contains no alcohol, it is not valid for the four
cups, as it does not produce that sense of
happiness.
Others disagree. Rav Wosner maintains that
anything derived from grapes is permitted.
Rav Auerbach explains that during production,
the juice initially has the status of wine—
before fermentation is halted with chemicals—
and its bracha is borei peri hagefen; therefore,
its status does not change even after the
process is stopped.
Although there is discussion among the
poskim regarding the suitability of grape juice
for the four cups, it is clear that children and
those who are ill should not attempt to be
stringent and drink wine if it will cause them
discomfort or harm.
While halacha obligates drinking wine even if
one might feel unwell, dizzy, or distressed, in
such cases one may fulfill the mitzvah with
grape juice.
Wine from Concentration
Another discussion concerns concentrated
wine, where companies remove the liquid by
boiling it down into syrup to save space, and
later reconstitute it by adding water. Rav
Auerbach writes that such wine is not suitable
for the four cups, should not be used for
Kiddush on Shabbat, and does not warrant the
berachah of borei peri hagefen.
Rav Belsky, however, disagrees and permits
it, noting that Rav Moshe Feinstein also
allowed its use.
Added chemicals
Another discussion is raised by Rav
Sternbuch, who notes that many of today’s
wines and grape juices contain added
chemicals, as well as lemon, salt, and other
preservatives, which may potentially affect
their status for the berachah of borei peri
hagefen. Although this view is not accepted as
the prevailing custom, the Or LeTzion writes
that one who is able to make his own wine at
home has an advantage for several reasons:
first, to avoid possible handling by non-Jews
during production, and second, to avoid the
addition of chemicals.
Summery
Although the most ideal wine is one produced
at home, free of additives and with full control
over its handling, one may certainly purchase
wine of his preference and enjoy it.
Nevertheless, where possible, it is proper to
choose wines that meet at least some of the
stringencies mentioned above.