The commandment of the sanctification of Shabbat with words: To speak words on the Shabbat upon its entry and also its departure — that there be in them cognizance of the greatness of the day and its stature and its positive distinction from the other days before it and after it; as it is stated (Exodus 20:8), “Remember the Shabbat day, to sanctify it,” meaning to say, remember it with a memory of [its] holiness and greatness. And in explanation, our Sages told us (Pesachim 110a) that we are commanded to say these things upon wine — as so does the explanation come: remember it over wine. And the content is that we place into a cup a revi’it or more of pure or mixed wine — but not less than this (Pesachim 108b). And it is known that the [proportions of the] mixture is one part pure good wine to three parts water. And we recite the blessing of the Kiddush (sanctification) of Shabbat upon it, according to the wording that is known among the Jews. And so [too], at the departure of Shabbat, we recite the blessing over the wine in honor of the day — and that blessing of the conclusion of Shabbat is called Havdalah (Berakhot 52a).
It is from the roots of this commandment [that it is] in order that we be aroused through this act to remember the greatness of the day and that we fix upon our hearts faith in the creation of the world, “that in six days the Lord made, etc.” (Exodus 20:11). And therefore, we are obligated to do an act with wine — since the nature of man is to be greatly aroused by it (Berakhot 35b), as it satiates and causes joy. And I have already said to you that according to the arousal of a man and his acts will he always be acted upon towards things. And from this root did they, may their memory be blessed, say in the Gemara (Pesachim 106b), that if bread is more beloved to a person, he should sanctify [the day] over bread — since then his nature will be more aroused by that which he craves. And even though in the departure of the day, they did not say this, but rather obligated him to recite Havdalah with wine nonetheless, they were correct with this as well; since they, may their memory be blessed, as well as the perfect Torah, will always choose to go according to the majority. And in truth, the majority of the world will desire drinking over eating at the conclusion of Shabbat; since they have already [eaten] a large meal during the day in honor of the Shabbat. And there is no need to give a reason for their obligating us that there be a revi’it of wine in the cup; since less than this amount is not fitting and will not arouse the heart of a man upon it. And that which they obligated us in rinsing the cup (Berakhot 51a), and not to drink anything until he recites the Kiddush (Pesachim 105a) and that he recites the Kiddush at the location of his meal — all of [these] are branches of the root of arousal that I [discussed].
The laws of the commandment — for example, which is the wording of the Kiddush and the Havdalah; which wine is fitting to recite upon the Kiddush and which is not (Bava Batra 97a); if we sanctify or recite Havdalah over ale (Pesachim 107a); one who eats on the eve of Shabbat and the Shabbat [begins] (Pesachim 100a), or on Shabbat and Shabbat departs; so [too] the wording of the Kiddush and Havdalah of holidays; the laws of the blessings we are obligated to recite upon the candle on the conclusion of Shabbat and Yom Kippur; the laws of the blessing that we are obligated to recite over the spices and which spices are fitting to bless upon them or not fitting (Berakhot 51b); and the rest of its details — are [all] elucidated at the end of Pesachim and in places in Berakhot. (See Tur, Orach Chaim 262, 271.)
And [it] is practiced in every place and at all times by males and females — even though it is from the commandments that is caused by time (from which women are generally exempt). As so did our Rabbis, may their memory be blessed, teach us (Berakhot 20b) that women are obligated in Kiddush and Havdalah. And one who transgresses it and does not perform the Kiddush with words has nullified this positive commandment. And if he performs the Kiddush with words without wine and without bread, he has fulfilled it ex post facto [according to] the Torah.
מִצְוַת קִדּוּשׁ שַׁבָּת בִּדְבָרִים – לְדַבֵּר דְּבָרִים בְּיוֹם שַׁבָּת בִּכְנִיסָתוֹ וְכֵן בִּיצִיאָתוֹ, שֶׁיִּהְיֶה בָּהֶם זֵכֶר גְּדֻלַּת הַיּוֹם וּמַעֲלָתוֹ וְהַבְדָּלָתוֹ לְשֶׁבַח מִשְּׁאָר הַיָּמִים שֶׁלְּפָנָיו וְאַחֲרָיו, שֶׁנֶּאֱמַר (שמות כ ח) זָכוֹר אֶת יוֹם הַשַּׁבָּת לְקַדְּשׁוֹ, כְּלוֹמַר, זָכְרֵהוּ זֵכֶר קְדֻשָּׁה וּגְדֻלָּה. וּבְפֵרוּשׁ אָמְרוּ לָנוּ חֲכָמֵינוּ (פסחים קי, א) שֶׁדְּבָרִים אֵלּוּ מְצֻוִּים אָנוּ לְאָמְרָן עַל הַיַּיִן, שֶׁכֵּן בָּא הַפֵּרוּשׁ זָכְרֵהוּ עַל הַיַּיִן. וְהָעִנְיָן הוּא שֶׁנּוֹתְנִין בַּכּוֹס רְבִיעִית יַיִן חַי אוֹ מָזוּג אוֹ יוֹתֵר מֵרְבִיעִית אֲבָל (שם קח, ב) לֹא פָּחוֹת מִזֶּה, וְהַמְּזִיגָה יְדוּעָה (שבת עז, א) שֶׁהִיא עַל חֵלֶק אֶחָד שֶׁל יַיִן חַי וְטוֹב שְׁלֹשָׁה חֶלְקֵי מַיִם, וּמְבָרְכִין עָלָיו קִדּוּשׁ שַׁבָּת, כְּמוֹ שֶׁיָּדוּעַ הַנֹּסַח בֵּין הַיְּהוּדִים. וְכֵן בִּיצִיאַת שַׁבָּת גַּם כֵּן מְבָרְכִין עַל הַיַּיִן לִכְבוֹד הַיּוֹם, וְאוֹתָהּ בְּרָכָה שֶׁל מוֹצָאֵי שַׁבָּת נִקְרֵאת (ברכות נב, א) הַבְדָּלָה.
The commandment of the sanctification of Shabbat with words: To speak words on the Shabbat upon its entry and also its departure — that there be in them cognizance of the greatness of the day and its stature and its positive distinction from the other days before it and after it; as it is stated (Exodus 20:8), “Remember the Shabbat day, to sanctify it,” meaning to say, remember it with a memory of [its] holiness and greatness. And in explanation, our Sages told us (Pesachim 110a) that we are commanded to say these things upon wine — as so does the explanation come: remember it over wine. And the content is that we place into a cup a revi’it or more of pure or mixed wine — but not less than this (Pesachim 108b). And it is known that the [proportions of the] mixture is one part pure good wine to three parts water. And we recite the blessing of the Kiddush (sanctification) of Shabbat upon it, according to the wording that is known among the Jews. And so [too], at the departure of Shabbat, we recite the blessing over the wine in honor of the day — and that blessing of the conclusion of Shabbat is called Havdalah (Berakhot 52a).
מִשָּׁרְשֵׁי מִצְוָה זוֹ, כְּדֵי שֶׁנִּתְעוֹרֵר מִתּוֹךְ מַעֲשֶׂה זֶה לִזְכֹּר גְּדֻלַּת הַיּוֹם וְנִקְבַּע בִּלְבָבֵנוּ אֱמוּנַת חִדּוּשׁ הָעוֹלָם (שמות כ יא) כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' וְגוֹ'. וְעַל כֵּן נִתְחַיַּבְנוּ לַעֲשׂוֹת הַמַּעֲשֶׂה עִם הַיַּיִן, לְפִי שֶׁטֶּבַע הָאָדָם מִתְעוֹרֵר בּוֹ הַרְבֵּה (ברכות לה, ב) שֶׁהוּא סוֹעֵד וּמְשַׂמֵּחַ. וּכְבָר אָמַרְתִּי לְךָ, כִּי לְפִי הִתְעוֹרְרוּת הָאָדָם וּמַעֲשֵׂהוּ, יִתְפַּעֵל אֶל הַדְּבָרִים לְעוֹלָם. וּמִזֶּה הַשֹּׁרֶשׁ אָמְרוּ בַּגְּמָרָא ז"ל (פסחים קו, ב) שֶׁאִם הַפַּת חָבִיב עַל הָאָדָם יוֹתֵר, שֶׁיְּקַדֵּשׁ עַל הַפַּת, כִּי אָז מִתְעוֹרֵר טִבְעוֹ יוֹתֵר לְמָה שֶׁהוּא תָּאֵב, וְאַף עַל פִּי שֶׁבִּיצִיאַת הַיּוֹם לֹא אָמְרוּ כֵּן, אֶלָּא שֶׁחִיְּבוּ לְהַבְדִּיל בַּיַּיִן, עַל כָּל פָּנִים, גַּם בָּזֶה צָדְקוּ, כִּי הֵם זִכְרוֹנָם לִבְרָכָה, גַּם הַתּוֹרָה הַשְּׁלֵמָה, יִבְחֲרוּ לְעוֹלָם בָּרֹב. וּבֶאֱמֶת, כִּי רֹב הָעוֹלָם יִתְאַוּוּ אֶל הַשְּׁתִיָּה בְּמוֹצָאֵי שַׁבָּת יוֹתֵר מִן הָאֲכִילָה, לְפִי שֶׁכְּבָר קָבְעוּ סְעוּדָה גְּדוֹלָה בַּיּוֹם לִכְבוֹד הַשַּׁבָּת. וְאֵין צֹרֶךְ לָתֵת טַעַם עַל חַיְּבָם אוֹתָנוּ שֶׁיִּהְיֶה בַּכּוֹס רְבִיעִית, דְּפָחוֹת מִזֶּה הַשִּׁעוּר אֵינוֹ רָאוּי וְלֹא תְּעוֹרֵר לֵב אָדָם עָלָיו. וַאֲשֶׁר חִיְּבוּנוּ (ברכות נא, א) בַּהֲדָחַת הַכּוֹס, וְשֶׁלֹּא לִטְעֹם כְּלוּם עַד שֶׁיְּקַדֵּשׁ (פסחים קה, א) וְשֶׁיְּקַדֵּשׁ (שם קא, א) בִּמְקוֹם סְעֻדָּה כָּל זֶה עַנְפֵי שֹׁרֶשׁ הַהִתְעוֹרְרוּת שֶׁאָמַרְתִּי.
It is from the roots of this commandment [that it is] in order that we be aroused through this act to remember the greatness of the day and that we fix upon our hearts faith in the creation of the world, “that in six days the Lord made, etc.” (Exodus 20:11). And therefore, we are obligated to do an act with wine — since the nature of man is to be greatly aroused by it (Berakhot 35b), as it satiates and causes joy. And I have already said to you that according to the arousal of a man and his acts will he always be acted upon towards things. And from this root did they, may their memory be blessed, say in the Gemara (Pesachim 106b), that if bread is more beloved to a person, he should sanctify [the day] over bread — since then his nature will be more aroused by that which he craves. And even though in the departure of the day, they did not say this, but rather obligated him to recite Havdalah with wine nonetheless, they were correct with this as well; since they, may their memory be blessed, as well as the perfect Torah, will always choose to go according to the majority. And in truth, the majority of the world will desire drinking over eating at the conclusion of Shabbat; since they have already [eaten] a large meal during the day in honor of the Shabbat. And there is no need to give a reason for their obligating us that there be a revi’it of wine in the cup; since less than this amount is not fitting and will not arouse the heart of a man upon it. And that which they obligated us in rinsing the cup (Berakhot 51a), and not to drink anything until he recites the Kiddush (Pesachim 105a) and that he recites the Kiddush at the location of his meal — all of [these] are branches of the root of arousal that I [discussed].
דִּינֵי הַמִּצְוָה, כְּגוֹן נֹסַח הַקִּדּוּשׁ וְהַהַבְדָּלָה, אֵי זֶהוּ, וְאֵי זֶה יַיִן רָאוּי לְקַדֵּשׁ עָלָיו, (ב"ב צז, א) וְאֵי זֶה אֵינוֹ רָאוּי, וְאִם מְקַדְּשִׁין אוֹ מַבְדִּילִין (פסחים קז, א) בְּשֵׁכָר, וְהָאוֹכֵל בְּעֶרֶב שַׁבָּת וְקָדַשׁ עָלָיו שַׁבָּת (שם ק, א) אוֹ בְּשַׁבָּת וְיָצָא שַׁבָּת, וְכֵן נֹסַח קִדּוּשׁ יָמִים טוֹבִים וְהַבְדָּלָתָן. וְדִינֵי הַבְּרָכָה (ברכות מג, א) שֶׁאָנוּ חַיָּבִין לְבָרֵךְ עַל הַנֵּר בְּמוֹצָאֵי שַׁבָּת וְיוֹם הַכִּפּוּרִים, וְדִינֵי הַבְּרָכָה שֶׁאָנוּ חַיָּבִים לְבָרֵךְ עַל הַבְּשָׂמִים, וְאֵי זוֹ (שם נא, ב) בְּשָׂמִים הֵן הָרְאוּיִן לְבָרֵךְ עֲלֵיהֶן אוֹ שֶׁאֵינָם רְאוּיִן. וְיֶתֶר פְּרָטֶיהָ, מְבֹאָרִים בְּסוֹף פְּסָחִים וּבִמְקוֹמוֹת מִבְּרָכוֹת וְשַׁבָּת (א"ח רס"ב, רע"א).
The laws of the commandment — for example, which is the wording of the Kiddush and the Havdalah; which wine is fitting to recite upon the Kiddush and which is not (Bava Batra 97a); if we sanctify or recite Havdalah over ale (Pesachim 107a); one who eats on the eve of Shabbat and the Shabbat [begins] (Pesachim 100a), or on Shabbat and Shabbat departs; so [too] the wording of the Kiddush and Havdalah of holidays; the laws of the blessings we are obligated to recite upon the candle on the conclusion of Shabbat and Yom Kippur; the laws of the blessing that we are obligated to recite over the spices and which spices are fitting to bless upon them or not fitting (Berakhot 51b); and the rest of its details — are [all] elucidated at the end of Pesachim and in places in Berakhot. (See Tur, Orach Chaim 262, 271.)
וְנוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת. וְאַף עַל פִּי שֶׁהִיא מִן הַמִּצְוֹת שֶׁהַזְּמַן גְּרָמָא, שֶׁכֵּן לִמְּדוּנוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שם כ, ב) שֶׁהַנָּשִׁים חַיָּבוֹת בְּקִדּוּשׁ וְהַבְדָּלָה. וְהָעוֹבֵר עָלֶיהָ וְלֹא קִדֵּשׁ הַשַּׁבָּת בִּדְבָרִים, בִּטֵּל מִצְוַת עֲשֵׂה, וְאִם קִדְּשׁוֹ בִּדְבָרִים בְּלֹא יַיִן אוֹ בְּלֹא פַּת, דִּיעֲבַד יָצָא יְדֵי תּוֹרָה.
And [it] is practiced in every place and at all times by males and females — even though it is from the commandments that is caused by time (from which women are generally exempt). As so did our Rabbis, may their memory be blessed, teach us (Berakhot 20b) that women are obligated in Kiddush and Havdalah. And one who transgresses it and does not perform the Kiddush with words has nullified this positive commandment. And if he performs the Kiddush with words without wine and without bread, he has fulfilled it ex post facto [according to] the Torah.