יורה דעה קכ״גYoreh De'ah 123

Siman 123 of 402 in Yoreh De'ah — 26 se'ifim

Se’if 1א׳

סְתָם יֵינָם שֶׁל עֲמָמִים עוֹבְדֵי כּוֹכָבִים אָסוּר בַּהֲנָאָה. וְהוּא הַדִּין לְמַגָּעָם בְּיַיִן שֶׁלָּנוּ. הַגָּה: מִשּׁוּם גְּזֵרַת יַיִן שֶׁנִּתְנַסֵּךְ לָאֱלִילִים. וּבַזְּמַן הַזֶּה, שֶׁאֵינוֹ שָׁכִיחַ שֶׁהָאֻמּוֹת מְנַסְּכִים לַעֲבוֹדַת כּוֹכָבִים, יֵשׁ אוֹמְרִים דְּמַגַּע עוֹבְדֵי כּוֹכָבִים בַּיַּיִן שֶׁלָּנוּ אֵינוֹ אוֹסֵר בַּהֲנָאָה, רַק בַּשְּׁתִיָּה; וְכֵן סְתָם יַיִן שֶׁלָּהֶם, אֵינוֹ אָסוּר לֵהָנוֹת מִמֶּנּוּ. וְלָכֵן מֻתָּר לִגְבּוֹת בְּחוֹבוֹ מִן הָעוֹבְדֵי כּוֹכָבִים סְתָם יֵינָם, מִפְּנֵי דְּהָוֵי כְּמַצִּיל מִיָּדָם (טוּר בְּשֵׁם רַשְׁבָּ"ם וְהָרֹא"שׁ וּמָרְדְּכַי). וְהוּא הַדִּין בִּשְׁאָר הֶפְסֵד, כְּגוֹן אִם עָבַר וְקָנָה אוֹ מָכַר, אֲבָל לְכַתְּחִלָּה אָסוּר לִקְנוֹתוֹ וּלְמָכְרוֹ כְּדֵי לְהִשְׂתַּכֵּר בּוֹ (הַגָּהוֹת מַיְמוֹנִי פ"ח דְּמַאֲכָלוֹת אֲסוּרוֹת וְהג"א וּמהר"מ פַּדוֹוָאה סי' מ"ו). וְיֵשׁ מְקִלִּין גַּם בָּזֶה, וְטוֹב לְהַחְמִיר. וְע"ל סִימָן קל"ב (שָׁם בְּשֵׁם סְמַ"ג וְאָגוּר בְּשֵׁם הַגְּאוֹנִים).

Several laws of 'Yayin Nesech' (and which wine is forbidden because of 'Yayin Nesech') and there are 26 paragraphs in it: The wine of the nations (non-Jews) is prohibited to derive pleasure from, and the same applies to their contact with our wine. RAMA: this is because of a decree regarding wine that was poured as a libation to idols. Nowadays, when it is not common for nations to make libations to idols, some say that the touch of a non-Jew to our wine does not prohibit its use for pleasure, only for drinking. Similarly, ordinary - non-sacramental - wine of theirs is not prohibited for deriving pleasure from it, and therefore it is permissible to collect a debt from a non-Jew with ordinary wine, as it is considered as saving it from their hands (Tur in the name of Rashbam, the Rosh and Mordechai). And the same applies to other losses, such as if he went ahead and bought or sold, but initially it is forbidden to buy it and sell it in order to profit from it (Commentaries of Maimonides, Chapter 8 of Forbidden Foods, and comments of Ashiri and Mahar"m of Padua, Responsa 46). However, there are those who are lenient even in this, but it is good to be stringent. See Siman 132 (there in the name of Semag and Agur in the name of the Geonim).

Se’if 2ב׳

אָסוּר לַעֲשׂוֹת מֶרְחָץ מִסְתָם יֵינָם לְחוֹלֶה שֶׁאֵין בּוֹ סַכָּנָה וְעַיֵּן לְקַמָּן סוֹף סִימָן קנ"ה.

It is forbidden to make a bath from the wine of non-Jews for an ill person who is not in danger. (And see further at the end of Siman 155).

Se’if 3ג׳

יַיִן מְבֻשָּׁל שֶׁלָּנוּ שֶׁנָּגַע בּוֹ הָעוֹבֵד כּוֹכָבִים, מֻתָּר. וּמֵאֵימָתַי נִקְרָא מְבֻשָּׁל, מִשֶּׁהִרְתִּיחַ עַל גַּבֵּי הָאֵשׁ.

Our cooked wine that was touched by an idolater is permitted; and from when is it called "cooked"? From the time it has boiled upon the fire.

Se’if 4ד׳

יַיִן שֶׁמְּעָרְבִין בּוֹ דְּבַשׁ וּפִלְפְּלִין, אִם נִשְׁתַּנָּה טַעֲמוֹ מֵחֲמָתָם אֵינוֹ נֶאֱסָר בְּמַגַּע עוֹבְדֵי כּוֹכָבִים. וְהוּא הַדִּין בִּדְבַשׁ לְחוּד אוֹ פִּלְפְּלִין לְחוּד (בֵּית יוֹסֵף בְּשֵׁם תְּשׁוּבַת רַשְׁבָּ"א).

Wine in which one mixes honey and peppers: if its taste changed because of them, it is not forbidden by the touch of an idolater. (And the law is the same for honey alone or peppers alone—Beit Yosef in the name of the Responsa of the Rashba).

Se’if 5ה׳

תַּבְשִׁיל שֶׁיֵּשׁ בּוֹ יַיִן וְנָגַע בּוֹ הָעוֹבֵד כּוֹכָבִים, אֲפִלּוּ קֹדֶם שֶׁהִרְתִּיחַ, אֵין בּוֹ מִשּׁוּם יַיִן נֶסֶךְ. הַגָּה: וְדַוְקָא תַּבְשִׁיל שֶׁאֵין הַיַּיִן נִכָּר בּוֹ בָּעַיִן, אֲבָל בְּשֻׁמָּן וְחַרְדָּל שֶׁנָּתְנוּ בּוֹ יַיִן וְהוּא בְּעַיִן צָף לְמַעְלָה, הָוֵי בּוֹ מִשּׁוּם יַיִן נֶסֶךְ (תּוֹסָפוֹת בְּשֵׁם ריצב"א). וְנִרְאֶה דַּוְקָא אִם לֹא נִשְׁתַּנָּה טַעֲמוֹ מֵחֲמַת דָּבָר הַמְעֹרָב בּוֹ (ד"ע). וְאִם נִתְעָרֵב בְּיַיִן מְבֻשָּׁל, אִם יֵשׁ בּוֹ דְּבַשׁ לְכֻלֵּי עָלְמָא שָׁרֵי, דְּהָא לֹא גָּרַע מֵאִלּוּ הָיָה דְּבַשׁ לְחוּד (הג"א פא"מ וד"ע). וְאִם אֵין בּוֹ דְּבַשׁ, יֵשׁ אוֹמְרִים דִּמְשַׁעֲרִין כְּאִלּוּ הָיָה הַמְבֻשָּׁל מַיִם, (בֵּית יוֹסֵף בְּשֵׁם רַשְׁבֵּ"ץ וְהג"א שָׁם) וְיֵשׁ אוֹמְרִים דְּאִם הַמְבֻשָּׁל רֹב, אֵין בּוֹ מִשּׁוּם מַגַּע עוֹבְדֵי כּוֹכָבִים (בֵּית יוֹסֵף בְּשֵׁם גְּדוֹלֵי הַדּוֹר). וְיַיִן שֶׁנִּקְרַשׁ, אֵין בּוֹ מִשּׁוּם מַגַּע עוֹבְדֵי כּוֹכָבִים (חִדּוּשֵׁי אֲגֻדָּה), וְכָל שֶׁכֵּן אִם נָגַע בְּחֶרֶס הַבָּלוּעַ מִיַּיִן (הַגָּהוֹת אֲשֵׁרִי).

A cooked dish that contains wine and was touched by an idolater, even before it boiled, is not subject to the laws of Yayin Nesach (libation wine). Rema: And specifically a cooked dish where the wine is not visible to the eye; but in fat or mustard where wine was placed and it is visible, floating on top, it is subject to the laws of Yayin Nesach (Tosafot in the name of the Ritzba). And it seems specifically if its taste did not change because of the thing mixed into it (His own opinion). And if it was mixed with cooked wine: if it contains honey, according to all opinions it is permitted, for it is no worse than if it were honey alone (Hagahot Asheri, Chapter 1 of Avodah Zarah, and His own opinion). And if it does not contain honey: there are those who say we estimate as if the cooked wine were water (Beit Yosef in the name of the Rashbatz and Hagahot Asheri there). And there are those who say that if the cooked wine is the majority, it is not subject to the touch of an idolater (Beit Yosef in the name of the Great Ones of the Generation). And wine that has congealed is not subject to the touch of an idolater (Chiddushei Agudah). And certainly if he touched a shard that has absorbed wine (Hagahot Asheri).

…and 21 more se'ifim in this siman.

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Shulchan Aruch, Yoreh De'ah — Torat Emet 357 edition, via Sefaria — public domain

English: Sefaria Community Translation — CC0