A Cup Above: Choosing the Right Wine for the Seder 

Rabbi Shay Tahan

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

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: “והוצאתי, והצלתי, וגאלתי, ולקחתי.” Through these 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 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 more appropriate to use (Mishnah Berurah 10).

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.