יורה דעה קל״אYoreh De'ah 131

Se’if 1א׳

יִשְׂרָאֵל שֶׁעָשָׂה יֵינוֹ שֶׁל עוֹבֵד כּוֹכָבִים בְּטָהֳרָה כְּדֵי שֶׁיְּהֵא מֻתָּר לְיִשְׂרָאֵל, בֵּין שֶׁמְּכָרוֹ לְיִשְׂרָאֵל וְלֹא פָּרַע לוֹ מָעוֹת, בֵּין שֶׁלֹּא מְכָרוֹ לוֹ, אֶלָּא שֶׁהוּא מְטַהֲרוֹ כְּדֵי לְמָכְרוֹ עַל יָדוֹ לְיִשְׂרְאֵלִים, אִם נְתָנוֹ יִשְׂרָאֵל בַּחֲצֵרוֹ שֶׁל אוֹתוֹ עוֹבֵד כּוֹכָבִים עַצְמוֹ וְהַיִּשְׂרָאֵל דָּר בֶּחָצֵר, מֻתָּר אֲפִלּוּ בְּלֹא חוֹתָם, אֲפִלּוּ אִם הָעוֹבֵד כּוֹכָבִים גַּם כֵּן דָּר שָׁם. וְאִם אֵין יִשְׂרָאֵל דָּר בְּאוֹתָהּ חָצֵר, אִם דָּר יִשְׂרָאֵל בְּאוֹתָהּ הָעִיר וְהַבַּיִת שֶׁהַיַּיִן בּוֹ פָּתוּחַ לִרְשׁוּת הָרַבִּים, מֻתָּר אִם יֵשׁ לְיִשְׂרָאֵל מַפְתֵּחַ וְחוֹתָם וּבְדִיעֲבַד אֲפִלּוּ בְּחוֹתָם אֶחָד כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סי' ק"ל. וְאִם אֵין הַבַּיִת פָּתוּחַ לִרְשׁוּת הָרַבִּים, אַף עַל פִּי שֶׁיִּשְׂרָאֵל דָּר בָּעִיר, אוֹ בְּעִיר שֶׁכֻּלָּהּ עוֹבְדֵי כּוֹכָבִים אֲפִלּוּ הַבַּיִת פָּתוּחַ לִרְשׁוּת הָרַבִּים, אָסוּר אֲפִלּוּ בְּחוֹתָם תּוֹךְ חוֹתָם, עַד שֶׁיְּהֵא יִשְׂרָאֵל יוֹשֵׁב וּמְשַׁמֵּר. וְיוֹצֵא וְנִכְנָס, הֲרֵי הוּא כְּיוֹשֵׁב וּמְשַׁמֵּר. בַּמֶּה דְּבָרִים אֲמוּרִים, כְּשֶׁהַיַּיִן בְּבֵית הָעוֹבֵד כּוֹכָבִים בְּעָלָיו, אֲבָל אִם נְתָנוֹ בְּבֵית עוֹבֵד כּוֹכָבִים אַחֵר, מֻתָּר בְּמַפְתֵּחַ וְחוֹתָם, וְהוּא שֶׁלֹּא יְהֵא עוֹבֵד כּוֹכָבִים הָאַחֵר כָּפוּף תַּחַת יַד הָעוֹבֵד כּוֹכָבִים בַּעַל הַיַּיִן, שֶׁאִם הוּא כָּפוּף תַּחְתָּיו בְּעִנְיָן שֶׁאִם יָבֹא לִגַּע בַּיַּיִן אֵינוֹ רַשַּׁאי לִמְחוֹת בּוֹ, הָוֵי כְּאִלּוּ הוּא בִּרְשׁוּת בַּעַל הַיַּיִן. וְאִם רוֹכְלֵי יִשְׂרָאֵל רְגִילִין לָבֹא לָעִיר, וְאֵין לָהּ חוֹמָה, דְּלָתַיִם וּבְרִיחַ, בְּעִנְיָן שֶׁיְּכוֹלִים לָבֹא לְשָׁם בְּכָל שָׁעָה שֶׁיִּרְצוּ, חָשׁוּב כְּיִשְׂרָאֵל דָּרִים שָׁם. וְאִם הַבַּיִת פָּתוּחַ לָאַשְׁפָּה אוֹ שֶׁיֵּשׁ בְּחָצֵר כְּנֶגֶד פֶּתַח הַבַּיִת חַלּוֹן פָּתוּחַ לִרְשׁוּת הָרַבִּים, אוֹ שֶׁיֵּשׁ לְיִשְׂרָאֵל דֶּקֶל כְּנֶגֶד פֶּתַח הַבַּיִת, חָשׁוּב כְּפָתוּחַ לִרְשׁוּת הָרַבִּים. וּכְבָר נִתְבָּאֵר סוֹף סי' ק"ל דְּחַלּוֹן פָּתוּחַ לֹא מְהָנֵי רַק בַּיּוֹם וְלֹא בַּלַּיְלָה (רַאֲבָ"ד וְהַגָּהַת אֲשֵׁרִ"י ממהרי"ח ס"פ ר' יִשְׁמָעֵאל וְתוס' שָׁם). וְאִם כָּתַב הָעוֹבֵד כּוֹכָבִים לְיִשְׂרָאֵל: הִתְקַבַּלְתִּי, אִם כְּשֶׁיָּבֹא יִשְׂרָאֵל לְהוֹצִיאוֹ אֵינוֹ מְעַכֵּב עָלָיו, הֲרֵי הוּא כְּיֵינוֹ, וּמֻתָּר בְּמַפְתֵּחַ וְחוֹתָם, וּבְדִיעֲבַד אֲפִלּוּ בְּחוֹתָם א', אֲפִלּוּ בְּעִיר שֶׁכֻּלָּהּ עוֹבְדֵי כּוֹכָבִים. וְאִם כְּשֶׁבָּא יִשְׂרָאֵל לְהוֹצִיאוֹ אֵינוֹ מַנִּיחוֹ עַד שֶׁיִּתֵּן לוֹ מְעוֹתָיו, דִּינוֹ כְּאִלּוּ לֹא כָּתַב הִתְקַבַּלְתִּי. הַגָּה: וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁבְּחוֹתָם תּוֹךְ חוֹתָם מֻתָּר בְּכָל עִנְיָן (טוּר בְּשֵׁם בַּעַל הַתְּרוּמוֹת). וְיֵשׁ לִסְמֹךְ עָלָיו, לְהַתִּירוֹ בַּהֲנָאָה אֲבָל לֹא בִּשְׁתִיָּה (ר"ן בִּתְשׁוּבָה).

An Israelite who made the wine of an idolater (oved kokhavim — the standing term for a gentile) in purity so that it should be permitted to an Israelite — whether he sold it to an Israelite and he did not pay him the money, or whether he did not sell it to him but is purifying it in order to sell it through him to Israelites: if the Israelite put it in the courtyard of that same idolater and the Israelite dwells in the courtyard, it is permitted even without a seal, even if the idolater too dwells there. And if no Israelite dwells in that courtyard: if an Israelite dwells in that city and the house in which the wine is opens to the public domain, it is permitted if the Israelite has a key and a seal, and after the fact even with one seal, as has been explained above, siman 130. And if the house does not open to the public domain, then even though an Israelite dwells in the city, or in a city all of whose inhabitants are idolaters even though the house opens to the public domain, it is forbidden even with a seal within a seal, unless an Israelite is sitting and guarding it. And if he goes out and comes in, this is as sitting and guarding. In what case are these words said? Where the wine is in the house of the idolater who owns it. But if he put it in the house of another idolater, it is permitted with a key and a seal — and that is provided that the other idolater is not subject to the hand of the idolater who owns the wine; for if he is subject to him in such a manner that, if he should come to touch the wine, he is not entitled to protest against him, it is as though it were in the domain of the owner of the wine. And if Israelite pedlars are wont to come to the city, and it has no wall, doors and bar, in such a manner that they are able to come there at any hour that they wish, it is reckoned as though Israelites dwell there. And if the house opens onto the dungheap, or if there is in the courtyard, over against the entrance of the house, a window that opens to the public domain, or if an Israelite has a date-palm over against the entrance of the house, it is reckoned as opening to the public domain. And it has already been explained at the end of siman 130 that an open window avails only by day and not by night (Raavad, and Hagahot Asheri from Maharich, the end of chapter "Rabbi Yishmael", and the Tosafot there). And if the idolater wrote to the Israelite, "I have received payment": if, when the Israelite comes to take it out, he does not hinder him, it is as his own wine, and it is permitted with a key and a seal, and after the fact even with one seal, even in a city all of whose inhabitants are idolaters. And if, when the Israelite comes to take it out, he does not let him until he gives him his money, its law is as though he had not written "I have received payment". Hagah [Rema]: And there is one who says that with a seal within a seal it is permitted in every case (Tur in the name of the Baal haTerumot). And there is ground to rely upon him, to permit it in benefit but not for drinking (a responsum of the Ran).

Se’if 2ב׳

עוֹבְדֵי כּוֹכָבִים שֶׁקּוֹנִים יַיִן מִיִּשְׂרָאֵל וּמַחְתִּימִין אוֹתוֹ חוֹתָם בְּתוֹךְ חוֹתָם וּמוֹלִיכִין אוֹתוֹ כַּמָּה יָמִים בִּסְפִינָה לְבַדָּם, מֻתָּר. הַגָּה: יִשְׂרָאֵל וְעוֹבֵד כּוֹכָבִים שֶׁטִּהֲרוּ יֵינוֹ שֶׁל עוֹבֵד כּוֹכָבִים אֶחָד בְּשֻׁתָּפוּת, וְהַמַּפְתֵּחַ בְּיַד יִשְׂרָאֵל, אִם יֵשׁ עַל הַיַּיִן עוֹד חוֹתָם אֶחָד הָוֵי חוֹתָם בְּתוֹךְ חוֹתָם, כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סִימָן ק"ל, וְלֹא חַיְשִׁינָן לְשֻׁתָּפוּת הָעוֹבֵד כּוֹכָבִים (תְּשׁוּבַת רַשְׁבָּ"א וְעַיֵּן בְּבֵּית יוֹסֵף סוֹף סִימָן ק"ל).

Idolaters who buy wine from an Israelite and seal it with a seal within a seal and carry it several days in a ship by themselves — it is permitted. Hagah [Rema]: An Israelite and an idolater who purified the wine of a certain idolater in partnership, and the key is in the hand of the Israelite: if there is upon the wine one further seal, it is a seal within a seal, as has been explained above, siman 130; and we are not concerned for the partnership of the idolater (a responsum of the Rashba, and see in the Beit Yosef at the end of siman 130).