The Gemara establishes that wine which is disqualified for the Nesachim – the libations on the altar – is likewise disqualified for Kiddush on Shabbat, because it is inferior and thus unfit for these sacred purposes. Accordingly, the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1134-1205) ruled that one may not use for Kiddush wine to which honey has been added. The Torah explicitly forbids placing honey on the altar, and so, in the Rambam’s view, wine containing honey may not be used for Kiddush. Other Rishonim, however, disagree. In their view, wine to which honey has been added is not inferior, and is disqualified for the Nesachim for some other reason. Therefore, it may be used for Kiddush.
This debate would apply also to the sweetened wine that is commonly sold today, which contains sugar. The Rambam would disqualify this wine for Kiddush, whereas other Rishonim would maintain that it is acceptable.
The Shulhan Aruch (Orah Haim 272:8-9) cites both views, but sides with the majority opinion. Therefore, one may use sweetened wine for Kiddush. It should be noted that we do not apply here the rule of "Safek Berachot Le’hakel" – that a Beracha should not be recited when it is subject to Halachic uncertainty. The uncertainty in this case relates to the suitability of sweetened wine for Kiddush, and only indirectly relates to the issue of the recitation of a Beracha. Once the Shulhan Aruch accepts the majority view of the Rishonim allowing the use of sweetened wine, then the Beracha of Kiddush may be recited over this wine.
This disagreement also affects the status of Yayin Mebushal – wine which had been boiled – with respect to Kiddush. The Gemara notes that the Torah draws a comparison between animal sacrifices and the wine libations ("Zebah U’nesachim"), indicating that just as the animal sacrifices are placed on the altar in their raw, original condition, the wine poured for the libations must also not have undergone any change. Accordingly, the Rambam maintains that wine which has been boiled, and thus transformed, may not be used for Kiddush. Other Rishonim, however, disagree, noting the Mishna in Terumot which states that boiling has the effect of enhancing a wine’s quality. Therefore, even though the Torah disqualifies such wine for the altar, it may be used for Kiddush. Once again, the Shulhan Aruch follows the majority opinion in this regard. Therefore, according to the accepted Halacha, wine which has undergone pasteurization may be used for Kiddush.
One who wishes to be stringent and satisfy all opinions should use wine which has no sugar added and which has not been pasteurized, and should also use red wine, in light of the Ramban’s ruling that red wine is preferable to white wine. According to the strict Halacha, however, sweetened and pasteurized wine – which is what is commonly sold in stores today – is perfectly acceptable for Kiddush.
Summary: Most Kiddush wine that is sold told today has sugar added and has undergone pasteurization. Such wine is perfectly acceptable for Kiddush, though one who wishes to be stringent and satisfy all opinions should use wine which does not contain sugar and which has not undergone pasteurization.
