We are commanded in the fourth of the Aseret Ha’diberot (Shemot 20:8), “Zachor Et Yom Ha’Shabbat Le’kadesho” – “Remember the day of Shabbat, to regard it as sacred.” The Gemara understood the command of “Zachor” (“Remember”) as requiring not just cognitively remembering Shabbat, but verbally declaring its unique stature of sanctity both when it begins and when it ends. This command, then, is the source of the obligation to recite Kiddush when Shabbat begins and Habdala when Shabbat ends. In explaining the reason behind this command, the Sefer Ha’hinuch returns to the principle which he had previously developed, that our hearts and minds are impacted by our actions. He writes that the Torah commanded us to declare the sanctity of Shabbat because this will enhance our appreciation of the great importance of this day. The observance of Shabbat commemorates G-d’s having created the world in six days, thereby affirming the belief in a Creator, that G-d brought the entire universe into existence. The singular importance of this belief necessitates not only observing Shabbat, but making a verbal proclamation when it begins and ends to emphasize for ourselves the significance of this occasion. For this same reason, the Sefer Ha’hinuch explains, our Sages instituted that these recitations should be made over a cup of wine – because this ensures that the recitation will leave a stronger impression. Wine is a unique beverage, as it satiates and also brings joy, and so we recite Kiddush specifically over a cup of wine to make this recitation more dramatic and impactful. The Sefer Ha’hinuch notes the Gemara’s ruling that if one prefers bread over wine, he should recite Kiddush over bread, instead of wine. The reason, the Sefer Ha’hinuch explains, is because for such a person, reciting Kiddush over bread will be more impactful than reciting Kiddush over wine. (Habdala, however, cannot be recited over bread, and the Sefer Ha’hinuch explains that at the end of Shabbat, most people do not have much of an appetite, as they had enjoyed the robust Shabbat meals, and therefore reciting Habdala over wine is more impactful than reciting it over bread.) The Sefer Ha’hinuch applies this theory to explain several Halachot pertaining to Kiddush, such as the requirement to recite Kiddush and Habdala over a Rebi’it of wine, rinsing the cup before Kiddush, and the prohibition against eating or drinking before Kiddush or Habdala. These Halachot are all geared towards impressing upon us the unique importance of Shabbat. Although this Misva applies only at particular times, and women are generally exempt from Misvot Aseh She’ha’zman Gerama (timebound affirmative commands), women are included in the Misva of Kiddush. The Gemara in Masechet Berachot establishes that the obligation of “Zachor Et Yom Ha’Shabbat” is linked to the command of “Shamor Et Yom Ha’Shabbat,” which forbids performing Melacha (forbidden activity) on Shabbat. Thus, since women are bound by the prohibitions of Shabbat (just as they are bound by all Torah prohibitions), they are similarly bound by the command of Kiddush. The Kiddush we recite on Shabbat day – commonly referred to as “Kiddusha Rabba” – was instituted by the Sages, and is not included in the Torah obligation. The Sefer Ha’hinuch explains that the Sages instituted this recitation in order to distinguish the Shabbat meal from our weekday meals. The Rambam was of the opinion that one should drink wine at Se’uda Shelishit, as well. Although this is not generally practiced, it is preferable to include wine at Se’uda Shelishit. I recall once eating Se’uda Shelishit together with Hacham Shlomo Amar Shelit”a, Sephardic Chief Rabbi of Jerusalem, and he made a point of requesting wine so he could satisfy this opinion of the Rambam. A number of Poskim addressed the question of why we do not fulfill the Torah obligation of Kiddush by reciting Arbit on Friday night. After all, the Sefer Ha’hinuch defines the Kiddush obligation as requiring