יורה דעה קכ״חYoreh De'ah 128

Se’if 1א׳

עוֹבֵד כּוֹכָבִים שֶׁנִּתְיַחֵד עִם הַיַּיִן, אֲפִלּוּ בִּרְשׁוּתֵנוּ, אֲפִלּוּ שָׁעָה מֻעֶטֶת, אָסוּר בַּהֲנָאָה. אֲבָל מִי שֶׁנּוֹדַע לָנוּ שֶׁאֵינוֹ עוֹבֵד עֲבוֹדַת כּוֹכָבִים, מֻתָּר לְיַחֵד יַיִן אֶצְלוֹ, בִּרְשׁוּתֵנוּ, לִזְמַן מֻעָט, כְּגוֹן כְּדֵי שֶׁיֵּלֵךְ כְּדֵי מִיל אוֹ יוֹתֵר, אֲפִלּוּ בְּעִיר שֶׁכֻּלָּהּ עוֹבְדֵי כּוֹכָבִים, וַאֲפִלּוּ הוֹדִיעוֹ שֶׁהוּא מַפְלִיג. אֲבָל אֵין מַפְקִידִין אֶצְלוֹ יַיִן בְּבֵיתוֹ, וַאֲפִלּוּ בְּבָתֵּינוּ אָסוּר, אִם הוּא לִזְמַן מְרֻבֶּה. וְאִם עָבַר וְהִפְקִיד, אָסוּר בִּשְׁתִיָּה. עוֹבְדֵי כּוֹכָבִים שֶׁבְּחוּצָה לָאָרֶץ, אַף עַל פִּי שֶׁאֵינָן עוֹבְדֵי עֲבוֹדַת כּוֹכָבִים, מִכָּל מָקוֹם אֵין מְיַחֲדִים יַיִן אֶצְלָם (בֵּית יוֹסֵף בְּשֵׁם הָרַשְׁבָּ"א).

An idolater (oved kokhavim — the standing term for a gentile) who was left alone with the wine, even in our own domain, even for a short while — it is forbidden to derive benefit from it. But one of whom it is known to us that he does not practise idolatry — it is permitted to leave wine alone with him, in our domain, for a short time, such as the time in which he might walk a mil (a measure of distance, reckoned by the time it takes to walk it) or more, even in a city all of whose inhabitants are idolaters, and even if he informed him that he is going far off. But wine is not deposited with him in his house; and even in our houses it is forbidden, if it is for a long time. And if he transgressed and deposited it, it is forbidden to drink it. Idolaters who are outside the Land, even though they do not practise idolatry, in any case wine is not left alone with them (Beit Yosef in the name of the Rashba).

Se’if 2ב׳

עוֹבֵד כּוֹכָבִים שֶׁנִּמְצָא בְּבַיִת שֶׁבּוֹ יַיִן, אִם יֵשׁ לוֹ מִלְוֶה עַל אוֹתוֹ יַיִן, כְּגוֹן שֶׁעֲשָאוֹ אַפּוֹתֵיקִי אוֹ מִשְׁכְּנוֹ לוֹ (טוּר), אָסוּר, וַאֲפִלּוּ הָיָה הַיַּיִן חָתוּם בְּחוֹתָם אֶחָד. אֲבָל אִם אֵין לוֹ מִלְוֶה עַל הַיַּיִן, אַף עַל פִּי שֶׁיֵּשׁ לוֹ מִלְוֶה עַל יִשְׂרָאֵל בַּעַל הַיַּיִן וְהִגִּיעַ זְמַן הַמִּלְוֶה, מֻתָּר. וַאֲפִלּוּ הָיָה עוֹמֵד בְּצַד הַיַּיִן סָמוּךְ לוֹ מַמָּשׁ, בִּכְדֵי פִּשּׁוּט יָדַיִם, וַאֲפִלּוּ אֵין בַּיַּיִן שׁוּם חוֹתָם, מִפְּנֵי שֶׁמֵּאַחַר שֶׁהוּא יוֹדֵעַ שֶׁיַּפְסִיד יִשְׂרָאֵל יֵינוֹ הוּא יָרֵא לִגַּע. (הָרֹא"שׁ). וַאֲפִלּוּ נִמְצָא בְּיָדוֹ קֶצֶף שֶׁרָגִיל לַעֲלוֹת עַל פִּי הַיַּיִן, מֻתָּר, שֶׁאָנוּ תּוֹלִים לוֹמַר מִדָּפְנֵי הֶחָבִית לְקָחוֹ וְלֹא מִפִּיו. הַגָּה: אֲבָל דְּבָרִים שֶׁאֵינָם נִמְצָאִים אֶלָא עַל פִּי הֶחָבִית, אָסוּר (טוּר). וְכֵן אִם מָצָא שֶׁהָעוֹבֵד כּוֹכָבִים תּוֹפֵס הַבִּרְזָא בְּיָדוֹ, הַיַּיִן אָסוּר, וְלֹא אַמְרִינָן דְּהַבִּרְזָא מִנַּפְשֵׁיהּ נָפַל וְהָעוֹבֵד כּוֹכָבִים הִגְבִּיהוֹ (מָרְדְּכַי פ' הַשּׂוֹכֵר בְּשֵׁם רַאַבִיָ"ה), דְּתָלִינָן תָּמִיד בַּדָּבָר הָרָגִיל.

An idolater who was found in a house in which there is wine: if he has a loan secured upon that wine — such as where he made it apotiki (property set aside as the security for a debt) or pledged it to him (Tur) — it is forbidden, and even if the wine was sealed with one seal. But if he has no loan upon the wine, even though he has a loan upon the Israelite who owns the wine and the time of the loan has arrived, it is permitted. And even if he was standing beside the wine, right next to it, within the stretching out of his hands, and even if there is no seal at all upon the wine — because, since he knows that the Israelite will lose his wine, he is afraid to touch it. (the Rosh) And even if there was found in his hand the froth that is wont to rise upon the surface of the wine, it is permitted, for we attribute it and say that he took it from the sides of the barrel and not from its mouth. Hagah [Rema]: But things that are found only at the mouth of the barrel — it is forbidden (Tur). And likewise if he found the idolater holding the tap in his hand, the wine is forbidden, and we do not say that the tap fell of itself and the idolater picked it up (Mordechai, chapter "One who hires", in the name of Raavyah), for we always attribute to what is usual.

Se’if 3ג׳

בַּיִת שֶׁיֵּשׁ לְיִשְׂרָאֵל וְעוֹבֵד כּוֹכָבִים יַיִן בְּתוֹכוֹ, וְנִכְנַס הָעוֹבֵד כּוֹכָבִים וְסָגַר הַדֶּלֶת אַחֲרָיו בְּמַנְעוּל מִבִּפְנִים, שֶׁאִם בָּא יִשְׂרָאֵל לִכָּנֵס אֵינוֹ יָכוֹל לִכָּנֵס שֶׁלֹּא מִדַּעַת הָעוֹבֵד כּוֹכָבִים, הַיַּיִן אָסוּר (הָרֹא"שׁ). וְאִם הָיוּ נְקָבִים בַּדֶּלֶת שֶׁיִּשְׂרָאֵל יָכוֹל לְהִסְתַּכֵּל וְלִרְאוֹת מִשָּׁם, כָּל הֶחָבִיּוֹת מֻתָּרוֹת בִּשְׁתִיָּה, אֲפִלּוּ הֵן פְּתוּחוֹת; וְאִם לָאו, אֶת שֶׁיּוּכַל לִרְאוֹת דֶּרֶךְ שָׁם, מֻתָּר, וְהַשְּׁאָר אָסוּר בַּהֲנָאָה, אֲפִלּוּ חָבִיּוֹת סְתוּמוֹת, אִם שָׁהָה כְּדֵי שֶׁיִּפְתַּח וְיִגֹּף וְתִגֹּב (פֵּרוּשׁ וְיִגּוֹף וְיַעֲשֶׂה מְגוּפָה אַחֶרֶת וּפֵרוּשׁ וְתִגּוֹב, וִינַגֵּב וְיִיבַשׁ). וַאֲפִלּוּ הָיָה יִשְׂרָאֵל דַּר בְּאוֹתוֹ בַּיִת.

A house in which an Israelite and an idolater have wine, and the idolater entered and shut the door behind him with a lock from within, so that if the Israelite came to enter he could not enter without the knowledge of the idolater — the wine is forbidden (the Rosh). And if there were holes in the door through which the Israelite is able to look and see, all the barrels are permitted to be drunk, even if they are open; and if not, that which he is able to see through there is permitted, and the rest is forbidden to derive benefit from, even sealed barrels, if he tarried long enough for him to open and to stop up and for it to dry (that is, "and to stop up" — that he make another bung; and that is, "and for it to dry" — that it be wiped and become dry). And even if the Israelite was dwelling in that house.