Siman 483

One who does not have wine for the four cups should take honey-water, which is called mead, if these are places where people are accustomed to drink this beverage, and it is considered hamar medina. And even though there are those who say that one does not make kiddush over other beverages, as I wrote in siman 272, nevertheless, on Pesah, since one requires four cups and it is impossible to make kiddush over the bread, one should rely on the one who holds that we make kiddush over other beverages. Especially since we, even during the rest of the year, make kiddush over other beverages. And it is a holy obligation upon every member of Israel to obtain wine for the four cups. And if he only has one cup, he should take it for kiddush. And two, he should take for kiddush and for birkat hamazon. And three, he should take them in order, and the Hallel will remain without a cup (Magen Avraham). And so too, if he has a little wine and the rest is from the mead beverage, likewise, kiddush over the wine takes precedence over all of them, and after it birkat hamazon, and after it after the Haggadah. And the first night takes precedence over the second night regarding all the cups.

And if he has nothing at all, neither wine nor other beverages—there are different opinions regarding this: The Rif, of blessed memory, wrote that he sanctifies over the matzah, and recites the blessing of "Hamotzi" before the kiddush, and after the kiddush he recites the blessing of "to eat matzah" and eats. Afterward, he takes the karpas and recites the Haggadah until "Who redeemed Israel," and eats maror and the "korech." And the Ritz Gi'at wrote that after the kiddush he does not recite the blessing "over the eating of matzah." Rather, he finishes the kiddush and eats matzah, and afterward he takes the karpas and finishes the Haggadah, and afterward he recites the blessing "over the eating of matzah" and eats matzah and maror and the "korech." And the author of the Ittur wrote like the Rif to recite the blessing "over the eating of matzah" after kiddush, except that he requires eating maror immediately, because one must not interrupt between matzah and maror. And the Tur wrote that it is better to eat the karpas without kiddush. And afterward he should recite the Haggadah, and afterward wash his hands and recite the blessings of "Hamotzi" and "over the eating of matzah," and eat maror and the "korech." And our teacher, the Beit Yosef, wrote only the opinion of the Rif, which is the most clarified. (For according to the Ritz Gi'at it is difficult: after he has filled his stomach shall he recite the blessing? And according to the Ittur the order is completely reversed. And according to the Tur he is required to eat before kiddush. But according to the Rif it is only the interruption of the Haggadah between matzah and maror, and what of it? Is not maror in this time Rabbinic, and since it is impossible in any other way—we do not mind the interruption. Examine it and you will find it simple.)

And it seems to my humble opinion that on Passover brandy one may perform kiddush, and also all the cups if he does not have wine, and honey-water which is also chamar medina. For behold, throughout the year many perform kiddush on brandy. Only he should not make it very strong, so that it will be possible to drink the majority of a revi'it. And likewise on any beverage that is fit for Passover such as vishnik, meaning that he prepared it with fruit and sugar as is known. (See Magen Avraham regarding licorice and apple kvass and borscht, who permits. And in my humble opinion, it requires further study.)