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The Shulhan Aruch (O.H. 272:2) rules that one may use wine directly from the wine press, which has not fully completed its fermentation process, for the purpose of Kiddush. Based on the Gemara (Bava Batra 97a), the Shulhan Aruch goes on to say that one may even squeeze grapes and use the resulting juice for Kiddush. Nevertheless, the Mishna Berura (M.B., O.H. 272:5) says that the way to observe the Mitzvah of Kiddush in the most preferred manner (“Mitzvah Min Hamuvhar”) is to use wine which has fermented for at least forty days. Wine nowadays fulfills this forty-day benchmark. 

Rabbi Ben Zion Abba Shaul (Or Lezion, vol. III, ch. 15, § 4), based on the aforementioned Mishna Berura, rules that it is preferable to use wine and not grape juice for Kiddush at night.  On the other hand, Rabbi Ovadia Yosef (Hazon Ovadia, vol. VI, pg. 99) says that if one prefers the sweet taste of grape juice over the taste of wine, one may use it for Kiddush. 

The Shulhan Aruch (ibid:4) says that, although the Ramban considers white wine invalid for Kiddush, the custom  is to do and is therefore permitted. Regarding adding red wine to one’s white wine to render it red, the Ben Ish Hai (Rav Pe’alim, vol. III, Orah Haim, § 11) rules that this would be considered an act of dyeing (“Tzove’a”), and would therefore not be allowed on Shabbat. Although Tzove’a does not apply to foods, the Ben Ish Hai writes that in this case one has the express intention of coloring one’s white wine. Nevertheless, Rabbi Shalom Messas (Shemesh Umagen, vol. II, § 4:7) and Rabbi Ovadia Yosef both rule that one may add red wine to white wine even if it changes the color. 

Summary:   Besides red wine, one may use white wine or grape juice for Kiddush. One may color one’s white wine with red wine on Shabbat.

The Shulhan Aruch (O.H. 272:2) rules that one may use wine directly from the wine press, which has not fully completed its fermentation process, for the purpose of Kiddush. Based on the Gemara (Bava Batra 97a), the Shulhan Aruch goes on to say that one may even squeeze grapes and use the resulting juice for Kiddush. Nevertheless, the Mishna Berura (M.B., O.H. 272:5) says that the way to observe the Mitzvah of Kiddush in the most preferred manner (“Mitzvah Min Hamuvhar”) is to use wine which has fermented for at least forty days. Wine nowadays fulfills this forty-day benchmark. 

Rabbi Ben Zion Abba Shaul (Or Lezion, vol. III, ch. 15, § 4), based on the aforementioned Mishna Berura, rules that it is preferable to use wine and not grape juice for Kiddush at night.  On the other hand, Rabbi Ovadia Yosef (Hazon Ovadia, vol. VI, pg. 99) says that if one prefers the sweet taste of grape juice over the taste of wine, one may use it for Kiddush. 

The Shulhan Aruch (ibid:4) says that, although the Ramban considers white wine invalid for Kiddush, the custom  is to do and is therefore permitted. Regarding adding red wine to one’s white wine to render it red, the Ben Ish Hai (Rav Pe’alim, vol. III, Orah Haim, § 11) rules that this would be considered an act of dyeing (“Tzove’a”), and would therefore not be allowed on Shabbat. Although Tzove’a does not apply to foods, the Ben Ish Hai writes that in this case one has the express intention of coloring one’s white wine. Nevertheless, Rabbi Shalom Messas (Shemesh Umagen, vol. II, § 4:7) and Rabbi Ovadia Yosef both rule that one may add red wine to white wine even if it changes the color. 

Summary:   Besides red wine, one may use white wine or grape juice for Kiddush. One may color one’s white wine with red wine on Shabbat.

In general, when a blessing is recited on the performance of a Mitzvah, the blessing is first recited and one then performs the Mitzvah. For example, with respect to sounding the Shofar, one first recites the blessing and then one blows the Shofar. This method, based on the Gemara (Sukkah 39a), is known as “Over Le’asiatan”. There are instances in which the blessing is recited after the Mitzvah is performed for logistical, or other Halachic reasons, such as in Netilat Yadayim.

There is a discussion among the Poskim as to when a woman should recite the blessing on Shabbat candles. This is based on the debate on whether a woman accepts Shabbat upon herself when she lights the Shabbat candles. The Bahag (c.f Bet Yosef, § 263) writes that a woman accepts Shabbat when she recites the blessing over the candles. It follows that she could not light the candles after the blessing since, for her, it is already Shabbat, and therefore she would have to first light and then recite the blessing.

The Shulhan Aruch (O.H. 263:5) writes that when one lights the Shabbat candles one recites the blessing “Baruch…Lehadlik Ner Shel Shabbat”. Nornally, the Shulhan Aruch writes its ruling in the verbiage of either the Tur or the Rambam. However, the Rambam (Shabbat 5:1) writes clearly that one first recites the blessing and then lights the candles, whereas the language of the Shulhan Aruch simply says “when” someone lights one recites the blessing.  Rabbi Shalom Messas (Shemesh Umagen, § 3:71) writes that although the Shulhan Aruch is vague, it seems to imply that one first lights and then recites the blessing. Furthermore, whenever the Shulhan Aruch is vague, the Halacha follows the accepted custom. As well, the Aruch Hashulhan (263:16) adds that reciting the blessing before lighting could actually be considered a blessing in vain since such a case, one says a blessing, thereby accepting Shabbat, and then one goes on to perform an act which violates Shabbat. 

It is important to note that the HIDA (Mahazik Beracha 263:4) and the Ben Ish Hai (Shana II, Parashat Noach) testify that the universal Sepahrdic and Ashkenazic custom was that a women should first light, then cover the light of the candles and then one’s eyes and recite the blessing. Furthermore, Magen Avot (263:5) records that this was the custom of Tunisia, Algeria, Libya  Iraq, Iran, Buchara, Egypt, Turkey and Syria.

It is well known that Rabbi Ovadia Yosef (Yabia Omer, vol. X, §21),  based on the Rambam, was of the opinion that one should first recite the blessing and then light the Shabbat candles. Although the accepted custom was to first light, he cites (c/f in footnote ibid) that many great rabbis throughout the generations had the power to nullify customs. 

Notwithstanding, since this custom has a strong basis in Halacha, and the blessing is said right after the lighting, it is compared to the procedure used in  Netilat Yadayim. Indeed, great rabbis from Morocco were adamant about maintaining this custom just as it was practiced for centuries (c.f Shemesh Umagen ibid, Kitzur S. A Toledano §134:27, Nahagu Haam, Shabbat) 

Summary:  The universal  custom is for the woman to first light the Shabbat candles and then recite the blessing. 

When reciting Kiddush, the cup should be held with the right hand, since the right side symbolizes the Divine attribute of kindness. Furthermore, Rabbi Eliyahu HaKohen (Midrash Talpiot, § 20, Anaf Kavana) writes that the Kiddush cup should be grasped with all five fingers of the right hand. In the Abuhatzira dynasty, there was a custom to hold the Kiddush cup along with the saucer beneath it with five fingers as per Kabbalah.  The Rashash, however, disagrees and says according to Kabbalah, the saucer should not be held with the cup while reciting Kiddush. 

Kiddush on Friday night is prefaced with the verses beginning with “Yom Hashishi”. (Interestingly, there is a unique Moroccan custom in which “Yom Hashishi” is also chanted, first by the Hazan and then the congregation, prior to the Hazan’s abridged repetition of the Amida during Arvit of Shabbat). At first glance, this presents a Halachic issue since the Gemara (Berachot 12b) teaches that we can only read Torah verses in the way the Moshe Rabbenu recorded them, and not in fragmented form. “Yom Hashishi” is actually the last two words of one verse (Bereshit 1:31) and the remainder of that verse is omitted. Other communities begin “Vayhi Erev Vayhi Boker Yom Hashishi”, but even in this case, the entire verse is not be recited. 

The Ben Ish (Rav Pe’alim, Orah Haim, vol. I, § 11) writes that the Gemara’s ruling only applies when a part of a verse which is longer than two words is fragmented off the original verse. In this case “Yom Hashishi” is only two words and therefore it is permissible. Rabbi Haim Binyamin Pontrimoli (Petah Hadevir, § 271:10) writes that it is permitted to recite “Yom Hashishi” in this way because although the source is the Torah, the verse is said as a form of prayer and not as a public reading of the Torah itself. If one were to read the Torah and fragment the verses then it would be problematic.  Additionally, Rabbi Ben Zion Abba Shaul (Or LeZion, vol. II, ch. 20, § 16) writes that the injunction against reciting fragmented verses only applies to a public setting, such as reading the Torah in the synagogue. If it is done privately, such as at home, then it is permitted. 

Rabbi Haim Palagi (Kaf Hahaim, § 36:2) writes that it in order to avoid any Halachic issues, it is preferable to recite the entire verse beginning with the words. Nevertheless, this appears to be a personal stringency and is not the accepted universal custom. 

Summary: The Kiddush cup should be held with all five fingers of the right hand. The Moroccan custom is begin Kiddush of Friday night with the the verses that begin with the words “Yom Hashishi”.

The Shulhan Aruch (O.H. 271:1) writes that when one returns home from the synagogue on Friday night, one should immediately recite Kiddush. The Mishna Berura (M.B., O.H. 271:1) mentions that if one is not hungry when one returns, one may wait to recite Kiddush since one already sanctifies the Shabbat during Arvit. Notwithstanding, the Mishna Berura adds that for the sake of one’s wife, kids or guests, one should not delay Kiddush and the ensuing meal. Accordingly, if one sees that one’s wife or guests may be hungry, tired or the like, one may forego all the introductory portions of Kiddush, such as Shalom Alechem, Bar Yohai or Azamer Bishvahin and recite them after Kiddush.

The Rama (ibid:10) writes that it is preferable to sit down while reciting the Kiddush of Friday night, and only briefly stand up at the beginning in honor of Hashem. The Kol Bo explains that since Kiddush must be followed by a meal, it is proper for Kiddush to be recited in a way a meal is conducted, that is, sitting down. The Vilna Gaon (M.B 46) offers another explanation  that when Kiddush is recited standing up, it lends itself to those present to move around and not have the requisite concentration or decorum for this Mitzvah. Indeed, the custom in many Ashkenazic communities is to stand during the verses of “Vaychulu” but then sit for the remainder of Kiddush. Nevertheless, the Sephardic custom, based on the Arizal, is to stand for Kiddush on Friday night (c.f Peri Etz Haim Shaar Shabbat 14, and Kaf Hachaim ibid 62). It goes without saying that at synagogue or other gatherings, in which there is a tendency for people to move about and socialize, those present should stand still and listen intently to the one reciting Kiddush.

As for the actual drinking of the Kiddush, however, one should sit since the Gemara (Gittin 70a) explains that drinking while standing damages the body. (c.f Ben Ish Hai Shana II, Bereshit 29).

Summary:  One should recite Kiddush as soon as one returns from synagogue on Friday night. If necessary, one may skip the introductory portions of Kiddush. Kiddush of Friday night is recited standing. The Kiddush is drunk sitting down. 

Although, strictly speaking, only one candle is sufficient to light for Shabbat, the Shulhan Aruch (O.H. 263:1) says that there is a practice to light two candles, one alluding to Zachor (remembering Shabbat) and one alluding to Shamor (keeping Shabbat). The Magen Avraham (ibid:2) writes of customs to light seven candles, which allude to the days of the week, and even ten candles, to symbolize the Ten Commandments.  The Kaf Hahaim (ibid:10) also mentions the custom of lighting seven candles, but bases it on the teachings of Kaballah. Rabbi Yitzhak Palagi (Yafe Lalev, vol. II, § 3) says that Shlomo Hamelech’s Menora had ten branches, and since the root of his name is “peace”, it is appropriate to light ten Shabbat candles.

The common Moroccan custom is to light two Shabbat candles. Rabbi Mas’ud Abuhatzira, in his Piyut “Mizmor Shir Leyom Hashabbat,” mentions writes “Hova Shete Nerot Tadirim” (lit. “the obligation is to have to constant candles”).  According to Gematria, “Ner” has the value of 500, which equals the amount of limbs in a male (248) and the amount of limbs in a woman (252). 

The Rama (ibid.) writes that if a woman forgets to light the Shabbat candles, she must light three Shabbat candles for the rest of her life as a penalty.  Rabbi Ben Zion Abba Shaul (Or Lezion, ch. 18, § 12) and Rabbi Ovadia Yosef (Hazon Ovadia, vol. I, pg. 174) write that nowadays that there is electricity, this is no longer the case. One of the reasons that the Mitzvah of Shabbat candles was instituted was to provide light such that people to knock into each other in the dark and quarrel. Therefore, even if a woman forgets to light, there are other lights in the home that are on, which provide their own light. Furthermore, Rabbi Ovadia is lenient in imposing the penalty in cases where a woman wanted to light but was caught up in Shabbat preparations and missed the time, or in the case in which a woman eats in someone else’s home Nowadays, the penalty would only be applicable if a woman wantonly ignored the Mitzvah of Shabbat candles. 

Summary:  The Moroccan custom is to light two Shabbat candles. In most cases nowadays, a woman need not light an extra Shabbat candle as a penalty if she failed to light the candles previously.