1) According to the Mishna Berurah 272:5, ''aged'' wine here means that it is at least 40 days old. 2) Grape juice is also acceptable. 3) See Chapter 47. 4) See Chapter 53:6. 5) Genesis 2:1-3. 6) Because we are giving testimony that Hashem created the universe, and witnesses must stand while giving testimony. The Rokeach cites a Midrash which states that one should say this passage three times: once during the Shemoneh Esreh of the evening prayers, once after Shemoneh Esreh, and once as part of Kiddush. There are those who sit while saying this at Kiddush time, because they have already said it standing during the evening prayers (those who have this custom usually stand for the first few words in honor of Hashem's name which the first letter of these words spell when put together - ''Yom HaShishi, Vayechulu Hashomayim...'') (Mishna Berurah 271:45). 7) From the Maharil and based on Kabbalistic teachings. The Mishna Berurah (271:48) says that we are not so scrupulous about observing this now. 8) The Rema 271:10 states: ''One may stand for Kiddush, but it's better to sit.'' According to the Tosfot (Berachot 43a), one should sit for Kiddush because in circumstances such as this, in which one person is saying a blessing on behalf of others, a ''Keviyut'' is required; in other words, all those included have to be considered one group, and this is best achieved by sitting down together. However, if it was said standing, and all had the mental intent to be included in the blessing, it would still work provided that all are standing together in one group. Others state that sitting down at the table is the most appropriate way of fulfilling the requirement that Kiddush must be said in the place where the Shabbat meal will be served (Mishna Berurah 271:46). The Kabbalists wrote that one should say the entire Kiddush standing, and this was the practice of the Arizal. A possible reason, cited by the Aruch Hashulchan (271:24), is that the seven wedding blessings said under the Chupah have to be said while standing, and since Shabbat is compared to a bride, the same would apply to Kiddush. 9) To focus and maintain one's concentration (MB 271:49). 10) If one prefer's bread over wine, one may choose to make Kiddush over the bread, even when wine is available (See Mishna Berurah 272:9 and Biur Halacha). A piece of bread the size of a "K'zayit" (Olive size) is sufficient, if that is all one has (Chayei Adam 6:10). When making Kiddush over bread, one must rest one's hands on the bread for the duration of Kiddush. 11) If one does not have wine then making Kiddush over the challot is preferable to making it with some other kind of drink.

1) See Chapter 6:9. According to many authorities, saying this after hearing Hashem's Name in the middle of a blessing, is considered an interruption. Others maintain that it is permitted to say it. Our custom is not to say it, but one need not protest if others do so. 2) Becoming a legal adult (Gadol) in Jewish law is dependent on both age and physical signs of maturity. When a boy reaches the age of thirteen, and when a girl turns twelve, they both become fully obliged to keep the commandments of the Torah, as long as two pubic hairs are present. 3) From her obligation. One can only perform a mitzvah on behalf of someone else, if he himself is obliged to perform that act on the same level as the person for whom he is performing it. A minor is not Biblically obligated to perform any of the commandments, and therefore cannot say Kiddush on behalf of an adult woman who is Biblically obligated. When dealing with Rabbinical law, one is allowed to rely on the general assumption that a thirteen year old boy already has at least two pubic hairs. However, in cases of Biblical obligation, such as Kiddush, one may not rely on that assumption unless the boy already has a significant amount of facial hair. 4) When a woman is saying Kiddush along with a minor, she should have her own wine and bread in front of her (Mishna Berurah 271:3). 5) If she doesn't understand the Hebrew words. 6) According to the Aruch Hashulchan 271:8, our custom is that even women (or men) who do not understand Hebrew, can fulfill their obligation by simply listening to the Kiddush, and do not have to say it word for word with the person saying it. This is following the opinion of those authorities who rule that if the Mitzvah is being recited in another language (i.e. other than Hebrew) then one must understand that language in order to fulfill one's obligation by listening to someone else; however, if the language is Hebrew, the listener does not have to understand it in order to fulfill his obligation.

גם הנשים חייבות בקידוש על כן ישמעו היטב את הקידוש ויענו אמן אבל ברוך הוא וברוך שמו לא יאמרו וקטן אפילו הוא בן שלש עשרה שנה אם אינו ידוע שהביא שתי שערות אינו מוציא את האשה ולכן תקדש האשה בעצמה ואם אינה יודעת תאמר עם הקטן מלה במלה וגם אם שומעת את הקידוש מן הבעל או מאיש אחר יותר נכון הוא שתאמר עם המקדש מלה במלה אם יש כמה בעלי בתים בבית אחד איך יתנהגו בקידוש עיין לקמן סימן קל''ה סעיף ו'

1) This refers to wine that people will no longer drink due to its sour taste. When it reaches that stage, it is no longer considered wine, and one would not make the blessing of ''...who creates the fruit of the vine'' over it (Mishna Berurah 272:4). 2) That is, the scent of the barrel, although not foul, overpowers the fragrance of the wine. 3) See Shaar HaTziyun 272:3 where the Mishna Berurah states that this case requires further investigation in order to determine whether or not one can use wine which smells like its container (even though neither the smell nor the container is foul). 4) In Talmudic times, containers of drink which were left uncovered for a short time were prohibited even for general usage, because it was feared that a poisonous snake may have drunk from the container, rendering it both dangerous to the health and dirty. Even though nowadays we are not concerned about poisonous snakes, wine that has been left uncovered long enough to cause its taste and smell to degenerate is disqualified for Kiddush, due to the principle of explained in the next footnote. See also Mishna Berurah 272:3. 5) The disqualification of the wine in the above cases is based on the principle described by the Prophet Malachi (1:8) as he rebukes the cohanim for offering unhealthy and blemished animals as sacrifices on the alter, asking ''would you offer this to your governor ? If not, why are you offering it to G-d.'' This principle is called ''would you offer it to your governor'' and is applied to all mitzvot, that is we should use the best quality objects or food for performing mitzvot. According to the Biur Halachah 272, if no other wine is available, then wine which would normally have been disqualified due to this principle may be used. Other authorities disagree. 6) Floating in it, looking like bits of flour. 7) Which often appears before wine turns sour.