The Gemara asks, if one can't afford both candles for Chanukah and Shabbat which one gets priority? Rava answers one should buy Shabbat candles because of shalom bayit. If it is Shabbat Chanukah and one only has enough money for wine or Chanukah candles, Chanukah candles wins out because of pirsumei nisa (the mitzvah to publicize the miracle). The Ran, in keeping with the opinion of Rashi, writes that although the best way to fulfill the mitzvah is to make kiddush on wine, it can be said on bread too. So the Gemara debates what overrides.

Are we exempt from kiddush on Yom Kippur? If the halacha is like Rashi that the mitzvah dorayta is to sanctify the day on a cup of wine, then one is exempt. But according to the dominant view of the Rambam and Tosfos, one can have intention when one recites the kedushat hayom in Maariv and satisfy one's obligation of kiddush.

On Friday night we say two blessings in kiddush, Borei pri hagafen and Mekadesh Ha'Shabbat. There's a disagreement which blessing comes first. Beit Hillel says Borei pri hagefen takes priority because wine brings about the obligation for kiddush. In addition, our sages say, "Tadir v'sheino tadir tadir kodem." (That which is frequent is put before that which is less frequent.) The Nodeh B'Yehuda asks, we assume that the blessing of Mekadesh Ha'Shabbat is d'orayta and Borei pri hagafen is d'rabanun. Certainly a blessing that is d'orayta takes precedence over a d'rabanun. Why then is hagefen first? He answers that we rule like the Tosfos and the Rambam. Since we already sanctified the Shabbat during Maariv, kiddush at home is only d'rabanun. We can then debate which of the two Rabbinic brachot come first. He then asks, what if one didn't daven Maariv? Should Mekadesh Ha'Shabbat then precede hagefen? In addition, women generally don't daven Maariv. If she makes Kiddush for herself, should she first say Mekadesh Ha'Shabbat? The Shaagas Aryeh explains that when a few mitzvot are performed in a series and one is dorayta and the other d'rabanun, the dorayta doesn't necessarily have to come first. Perhaps Chazal wanted a context of dorayta and the d'rabanun could come first. So we keep the order as it is.

The Shulchan Aruch states that a woman could technically exempt a man with Kiddush as she is obligated in the mitzvoth of Shabbat just as men are. However the Mishna Berura notes that if there are other men outside the family present, she should not do so for reasons of modesty. The Noda B'Yehuda asks, can a man who has fulfilled his d'orayta obligation of Kiddush in Maariv exempt a women with kiddush if she hasn't prayed?

The Rosh brings two contradictory Gemaras in Brachot. Are women obligated in bentching on a d'orayta or d'rabanun level? There are some parts of the text that don't apply to women such as, "Al britcha shechasmta..." and "Al haretz shehinchalta..." So assuming a women is only obligated m'darabanun can she exempt a man who has a d'orayta obligation? The second Gemara tells the story of King Yannai who was eating a meal with his wife. When they finished they realized they had no one to bentch for them. His wife suggested they call Rav Shimon ben Shetach who said, "I didn't eat with you, how can I bentch on your behalf?" He then ate a kezayit of bread and bentched for them. The Gemara points out that eating a kezayit only obligates a person to bentch m'drabanun. Yet Rav Shimon exempted King Yannai and his wife who had eaten a full meal and were obligated d'orayata. So we learn that one who is obligated d'rabanun can exempt someone who is obligated m'dorayta. The Rosh explains that a man maintains his arvut in all situations while women aren't in the category of arvut at all. Rav Akiva Eiger suggests that when a woman says Good Shabbat to her husband Friday night she has satisfied her d'orayta obligation.