1) That is as a libation offering on the Sacrificial Altar in the Temple. However, according to the Aruch Hashulchan (272:8,9), everyone agrees that not everything that is unfit for the Altar, is unfit for Kiddush. Furthermore, everyone agrees that the reason boiled wine is unfit for the Altar is because anything that has undergone a change of state is disqualified from use on the Altar. The essence of the dispute over boiled wine is whether the boiling process actually improves the taste of the wine or whether it negatively effects the taste of the wine to the point that it is no longer considered wine in terms of making the blessing. Similarly, according to the Aruch Hashulchan, all agree that wine mixed with honey is disqualified for use on the Altar. Some hold that this disqualification is based on the fact that, in a certain way, honey ruins the quality of the wine, and therefore it is also unfit for Kiddush; others hold that the disqualification from use on the Altar is based on the general Torah prohibition against offering honey on the Altar (Leviticus 2:11), but it in no way negatively effects the quality of the wine, and therefore may be used for Kiddush. 2) The Rema 272:8 writes that the present custom is to be lenient, that is, to make Kiddush on boiled wine and wine with honey, even if there is another type of non-cooked, honey-free wine available of lesser quality. However, if they are of equal quality, the Mishna Berurah 272:23 writes that one should be stringent and use the non-cooked, honey-free wine.

1) The cup must be completely intact, without any cracks or holes. Even the rim must be entirely free of chips or cracks. If the base is damaged, the cup should not be used even if it can still support the cup. If a cup without a defect is unobtainable, a damaged one may be used. A disposable cup should not be used unless nothing else is available. 2) The Kaf HaChaim writes that, according to the Zohar, one should rinse out the cup before Kiddush even if it is already clean. 3) See Chapter 45, Laws 3-4. 4) Most communities do not follow this custom, which was recorded by the Magen Avraham in the name of the ''Sheyoreh Knesset Hagedolah.'' The Mishna Berurah 271:57 cites other authorities who doubt its validity

הכוס צריכה להיות שלמה ונקיה וכל הדינים שהן בכוס של ברכת המזון ישנם גם בכוס של קידוש בין ביום בין בלילה וכן בכוס של הבדלה וטוב לקדש בלילה על כוס גדולה שישייר ממנה לקידוש היום ולהבדלה

1) We cover the bread (which is considered more significant than wine in most respects) so as to save it the ''shame'' of ''seeing'' us say Kiddush over the wine, rather than over it. 2) The procedure for making Kiddush over the challot is as follows; place both hands on top of the Challa cover for the beginning of Kiddush, then remove the cover and place one's hands on the bread for "who brings forth bread", and lift the Challot slightly when one says Hashem's Name in the blessing, then replace the cover until the end of Kiddush with one's hands again on top of the cover. See Mishna Berurah 271:41. 3) The Chayei Adam writes that according to this reason, the Challot should remain covered until after the "who brings forth bread" blessing. Others, however, disagree (Mishna Berurah 271:41).