Dr. Jack Lewis states:

“Wine was ordinarily used at the Passover and is called ‘fruit of the vine’ in Berakoth 6:1” (1976, 147; for an extended discussion, see Lightfoot 1979, 346ff).

Berakoth 6:1

Berakhot, Chapter Six, Mishnah One

According to halakhah it is forbidden to derive any benefit from the world without first acknowledging that the world belongs entirely to God, as it says in Psalms 24:1, “The word in its entirety is the Lord’s.” One acknowledges God’s ultimate ownership over the world by reciting a blessing before one derives benefit, mostly before one eats. Hence, the sixth chapter of Berakhot details what blessings one recites before eating various produce: fruits, vegetables, bread and wine. In my commentary I will give transliterations of the blessings, which might be familiar to many of you.

Mishnah One

How do they bless over produce?
1) Over fruit of the tree one says, “Who creates the fruit of the tree,” except for wine, over which one says, “Who creates the fruit of the vine.”
2) Over produce from the ground one says: “Who creates the fruit of the ground,” except over bread, over which one says, “Who brings forth bread from the earth.”
3) Over vegetables one says, “Who creates the fruit of the ground.”
a) RabbiJudahsays: “Who creates diverse species of herbs.”

Lightfoot on the subject:

“Ver. 22: Μήτι ἐγώ εἰμι, Κύριε; Lord, is it I?] The very occasion, namely, eating together and fellowship, partly renews the mention of the betrayer at the Paschal supper; as if he had said, “We are eating here friendly together, and yet there is one in this number who will betray me:” partly, that the disciples might be more fully acquainted with the matter itself: for at the supper in John 13, he had privately discovered the person to John only; unless perhaps Peter understood it also, who knew of John’s question to Christ, having at first put him upon it by his beckoning. The disciples ask, Is it I? partly through ignorance of the thing, partly out of a sincere and assured profession of the contrary.
Ver. 24. Καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη· It had been good for him if he had not been born.] נוח לו שלא נברא׃ It were better for him that he were not created. A very usual way of speaking la the Talmudists.
Ver. 26. Λαβὼν ὁ Ἰησοῦς τὸν ἄρτον, &c. Jesus took bread, &c.] Bread at supper, the cup after supper: “After supper he took the cup,” saith Luke, chap. 22:20; and Paul, 1 Cor. 11:25; but not so of the bread.
That we may more clearly perceive the history of this supper in the evangelists, it may not be amiss to transcribe the rubric of the paschal supper, with what brevity we can, out of the Talmudists; that we may compare the things here related with the custom of the nation.
I. The paschal supper began with a cup of wine: “They mingle the first cup for him. The school of Shammai saith, He gives thanks, first for the day, and then for the wine: but the school of Hillel saith, He first gives thanks for the wine, and then for the day.” The Shammeans confirm their opinion, שהיום גורם ליין שיבא Because the day is the cause of their having wine:” that is, as the Gloss explains it, שיבא קודם סעודה that they have it before meat. “They first mingle a cup for every one, and [the master of the family] blesseth it; ‘Blessed be he that created the fruit of the vine:’ and then he repeats the consecration of the day, וזמן [that is, he gives thanks in the plural number for all the company, saying, ‘Let us give thanks,’] and drinks up the cup. “And afterward he blesseth concerning the washing of hands, and washeth.” Compare this cup with that, Luke 22:17.

John Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica, Matthew-1 Corinthians, Matthew-Mark, vol. 2 (Bellingham, WA: Logos Bible Software, 2010), 345–346.”