That is that He commanded us to sanctify the Shabbat and to say things at its beginning and its culmination. In them, we mention the exodus from Egypt, the holiness of the day and its elevation and distinction from other days that precede it and follow it. And that is His, may He be blessed, saying, "Remember the Shabbat day, to sanctify it" (Exodus 20:8) - meaning to say, mention it and sanctify it with a blessing. And in explanation they said (Pesachim 106a), "Mention it over wine at its beginning and its culmination" - meaning, Havdalah, which is also part of mentioning the Shabbat and the arrangement of its commandments. And the regulations of this commandment have already been explained at the end of Pesachim and in other places. (See Parashat Yitro; Mishneh Torah, Shabbat 29.)

It is a positive commandment from the Torah to sanctify the Sabbath day with a verbal statement, as [implied by Exodus 20:8]: "Remember the Sabbath day to sanctify it" - i.e., remember it with [words of] praise [that reflect its] holiness.This remembrance must be made at the Sabbath's entrance and at its departure: at the [day's] entrance with the kiddush that sanctifies the day, and at its departure with havdalah.

This is the text of the kiddush, sanctifying the day:Blessed are You, God, our Lord, King of the universe, who has sanctified us with His commandments and has desired us. He has given us the holy Sabbath with love and with favor as an inheritance and a commemoration of the work of creation.It is the first of the convocations of holiness, a commemoration of the exodus from Egypt. For You have chosen us and sanctified us from among all the nations. With love and favor You have granted us Your holy Sabbath as an inheritance. Blessed are You, God, who sanctifies the Sabbath.

This is the text of the havdalah prayer:Blessed are You God, our Lord, King of the universe, who distinguishes between the holy and the mundane, between light and darkness, between Israel and the nations, and between the seventh day and the six days of activity. Blessed are You, God, who distinguishes between the holy and the mundane.

The essence [of the mitzvah] of sanctifying the Sabbath [is to do so] at night. If a person does not recite kiddush at night - whether consciously or inadvertently - he may recite kiddush throughout the entire [Sabbath] day.A person who does not recite havdalah at night may recite [this blessing] on the following day, and [indeed] may recite [this blessing] until [nightfall] on Tuesday [if he does not fulfill his obligation beforehand].[Although the havdalah blessing may be recited at a later time,] one should recite the blessing on a flame only on Saturday night.

A person is forbidden to eat or to drink wine from the commencement of the Sabbath onward until he recites kiddush. Similarly, after the conclusion of the day, a person is forbidden to begin to eat, drink, perform labor, or taste anything until he recites havdalah. Drinking water is, however, permitted.Should a person forget or transgress and eat or drink before reciting kiddush or havdalah, he may nevertheless recite kiddush or havdalah afterwards.

It is a mitzvah [instituted by] our Sages to recite kiddush over [a cup of] wine and to recite havdalah over [a cup of] wine.Although one recites havdalah in one's [evening] prayers, one is required to recite [this blessing] over a cup [of wine]. [Nevertheless,] once a person has said "[Blessed is He] who distinguishes between the holy and the mundane," he is permitted to perform labor even though he has not recited havdalah over a cup [of wine].One should recite the blessing over the wine first, and then recite the kiddush. One should not wash one's hands until after the recitation of kiddush.

A person who desires to partake of bread more than of wine, and similarly, a person who has no wine, should wash his hands, recite the blessing hamotzi, and then recite kiddush. Afterwards, he should break bread and eat.Havdalah, by contrast, may not be recited over bread, but only over wine.

2. Women are obligated in Kiddush, even though it is a positive commandment that time causes (meaning, a positive commandment dependent on time), because Remember is compared to Guard. And these women, since they are included in watching, they are include in remembering. And they can discharge men (from their obligation) since they are obligated biblically, like them.

All the Torah's prohibitions apply equally to men and women, with the exception of the prohibition against shaving, cutting off the corners of one's head, and the prohibition against priests contracting impurity through contact with a dead body.Women are not obligated with regard to all positive commandments which apply from time to time and are not constant obligations, with the exception of the sanctification of [the Sabbath] day, eating matzah on Pesach night, eating and offering the Paschal sacrifice, hakhel, and the festive peace-offering for which they are obligated.

A person who had intended to recite kiddush over wine on Friday night, but forgot, and before he recited kiddush washed his hands [with the intention of partaking of bread], should recite kiddush over bread. He should not recite kiddush over wine after washing his hands [to partake of] a meal.It is a mitzvah to recite a blessing over wine on the Sabbath day before partaking of the second [Sabbath] meal. This is called "the great kiddush." One recites only the blessing borey pri hagefen, partakes of the wine, washes one's hands, and begins the meal.[On the Sabbath day as well,] a person is forbidden to taste any food before he recites kiddush. This kiddush may also be recited only in the place where one eats one's meal.

8. Women are obligated in Havdalah, just as they are obligated in Kiddush. And there are those who argue. RAMA: Therefore, they should not recite Havdalah for themselves, rather they should hear Havdalah from men.