Wine Texts Continued

"Wine is the greatest of all medicines; where wine is lacking, there drugs are necessary" (B. B. 58b).

R. Huna said, "Wine helps to open the heart to reasoning" (B. B. 12b).

Until the age of forty liberal eating is beneficial; but after forty it is better to drink more and eat less (Shab. 152a).

Wine gives an appetite, cheers the body, and satisfies the stomach (Ber. 35b)

R. Ḥanan declared that wine was created for the sole purpose of consoling the bereaved and rewarding the wicked for whatever good they may do in this world, in order that they may have no claim upon the world to come (Sanh. 70a).

The wine which is kept for the righteous in the world to come has been preserved in the grape ever since the six days of creation (Ber. 34b).

R. Papa said wine is more nourishing when taken in large mouthfuls. Raba advised students who were provided with little wine to take it in liberal drafts (Suk. 49b) in order to secure the greatest possible benefit from it.

The benefit derived from wine depends upon its being drunk in moderation, as overindulgence is injurious. Abba Saul, who was a grave-digger, made careful observations upon bones, and found that the bones of those who had drunk natural (unmixed) wine were "scorched"; of those who had used mixed wine were dry and transparent; of those who had taken wine in moderation were "oiled," that is, they had retained the marrow (Niddah 24b).

The best remedy for drunkenness is sleep. "Wine is strong, but sleep breaks its force" (B. B. 10a). Walking throws off the fumes of wine, the necessary amount of exercise being in the proportion of about three miles to a quarter-measure of Italian wine (Er. 64b). Rubbing the palms and knees with oil and salt was a measure favored by some scholars who had indulged overmuch (Shab. 66b).

At the great banquet given by King Ahasuerus the wine put before each guest was from the province he came from and of the vintage of his year of birth (Meg. 12a).

adapted from The Sabbath Soul: Mystical Reflections on the Transformative Power of Holy Time - ed Eitan P. Fishbane

As we hold the cup of wine we channel the presence of the Angels of Shabbat. Angelic hands support our hands in an act of repair and perfection as we hold the cup. We draw heavenly energy into our open palms, directing spiritual life-force into the wondrous cup of blessing.

The Zohar understands that the cup of blessing is like "a rose among thorns" - a rose with five petals - the five fingers on a human hand. The rose symbolizes the sefira of the Shekhina (Malkhut).

The right hand symbolizes the sefira of Hesed (compassion). By holding the Kiddush cup in our right hand, we send the blessing of Hesed into the fragile, sacred Shekhina.