יורה דעה קל״בYoreh De'ah 132

Se’if 1א׳

עוֹבֵד כּוֹכָבִים שֶׁנָּגַע בְּיַיִן שֶׁלָּנוּ, אַף עַל פִּי שֶׁאָסוּר בַּהֲנָאָה, מֻתָּר לִקַּח דָּמָיו מֵאוֹתוֹ הָעוֹבֵד כּוֹכָבִים שֶׁאֲסָרוֹ, אוֹ אוֹתוֹ הָעוֹבֵד כּוֹכָבִים יִמְכְּרֶנּוּ וְיִתֵּן דָּמָיו לְיִשְׂרָאֵל. וְאִם מְכָרוֹ הַיִּשְׂרָאֵל לְעוֹבֵד כּוֹכָבִים אַחֵר, אִם נָתַן לוֹ הַמָּעוֹת קֹדֶם שֶׁיִּתֵּן לוֹ הַיִּשְׂרָאֵל הַיַּיִן, הַמָּעוֹת אֲסוּרִים בַּהֲנָאָה. וְאִם לָקַח הָעוֹבֵד כּוֹכָבִים הַיַּיִן תְּחִלָּה, וְאַחַר כָּךְ נָתַן הַמָּעוֹת לַיִּשְׂרָאֵל, יֵשׁ מִי שֶׁאוֹמֵר, שֶׁאַף עַל פִּי שֶׁלְּבַעַל הַיַּיִן שֶׁמְּכָרוֹ אֲסוּרִים בַּהֲנָאָה, לַאֲחֵרִים מֻתָּרִים. הַגָּה: וְכָל זֶה לֹא מַיְרֵי אֶלָּא בְּעוֹבְדֵי כּוֹכָבִים שֶׁמְּנַסְּכִין, אֲבָל בַּזְּמַן הַזֶּה כָּל מַגָּע שֶׁלָּהֶם אֵינוֹ אוֹסֵר רַק בִּשְׁתִיָּה (רַשִׁ"י בְּשֵׁם הַגְּאוֹנִים), כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סִימָן קכ"ג.

An idolater (oved kokhavim — the standing term for a gentile) who touched wine of ours: even though it is forbidden in benefit, it is permitted to take its value from that same idolater who rendered it forbidden, or that idolater may sell it and give its value to the Israelite. And if the Israelite sold it to another idolater: if he gave him the money before the Israelite gave him the wine, the money is forbidden in benefit. And if the idolater took the wine first and afterwards gave the money to the Israelite, there is one who says that even though to the owner of the wine who sold it they are forbidden in benefit, to others they are permitted. Hagah [Rema]: And all this speaks only of idolaters who pour libations; but in this time all their touching renders it forbidden only for drinking (Rashi in the name of the Geonim), as has been explained above, siman 123.

Se’if 2ב׳

יִשְׂרָאֵל שֶׁמָּכַר יֵינוֹ לְעוֹבֵד כּוֹכָבִים, פָּסַק עַד שֶׁלֹּא מָשַׁךְ, דָּמָיו מֻתָּרִים, שֶׁמִּשֶּׁפָּסַק סָמְכָה דַּעְתּוֹ, וּמִשֶּׁמָּשַׁךְ קָנָה, וְיַיִן נֶסֶךְ אֵינוֹ נַעֲשֶׂה עַד שֶׁיִּגַּע בּוֹ, נִמְצָא בִּשְׁעַת מְכִירָה הָיָה מֻתָּר. אֲבָל אִם מָשַׁךְ הָעוֹבֵד כּוֹכָבִים הַיַּיִן עַד שֶׁלֹּא פָּסַק, דָּמָיו אֲסוּרִים, שֶׁהֲרֵי לֹא סָמְכָה דַּעְתּוֹ אַף עַל פִּי שֶׁמָּשַׁךְ, וּמֵאַחַר שֶׁבָּא לִרְשׁוּת הָעוֹבֵד כּוֹכָבִים, אֵין הַיִּשְׂרָאֵל נִזְהָר בּוֹ וְיֵשׁ לָחוּשׁ שֶׁנָּגַע, וְנִמְצָא שֶׁכְּשֶׁנָּגַע עֲדַיִן לֹא סָמְכָה דַּעְתּוֹ לִקַּח, וְנֶאֱסַר הַיַּיִן בִּנְגִיעָתוֹ, וַהֲרֵי זֶה כְּמוֹכֵר סְתָם יֵינָם. בַּמֶּה דְּבָרִים אֲמוּרִים, כְּשֶׁמָּדַד הַיִּשְׂרָאֵל לְכֵלָיו אוֹ לְכֵלָיו שֶׁל עוֹבֵד כּוֹכָבִים שֶׁאֵין בּוֹ עַכֶּבֶת יַיִן (טוּר), אֲבָל אִם מָדַד לִכְלִי הָעוֹבֵד כּוֹכָבִים שֶׁיֵּשׁ בּוֹ עַכֶּבֶת (פי' מָקוֹם שֶׁהַיַּיִן מִתְעַכֵּב בּוֹ) יַיִן, אוֹ לִכְלִי יִשְׂרָאֵל שֶׁבְּיַד הָעוֹבֵד כּוֹכָבִים וְהָיָה הָעוֹבֵד כּוֹכָבִים מְנַדְנֵד הַכְּלִי, אִם הָיָה מֻנָּח בַּקַּרְקַע אוֹ שֶׁהָיָה אוֹחֲזוֹ בְּיָדוֹ בָּאֲוִיר, דְּאָז עַל כָּרְחֲךָ הוּא מְנַדְנֵד, צָרִיךְ לִקַּח הַדָּמִים וְאַחַר כָּךְ יִמְדֹּד. הַגָּה: מִיהוּ, אִם מָדַד לִכְלִי שֶׁל עוֹבֵד כּוֹכָבִים שֶׁיֵּשׁ בּוֹ עַכֶּבֶת יַיִן, שֶׁאֵינוֹ נֶאֱסָר רַק מִכֹּחַ תַּעֲרוֹבוֹת מְעַט יַיִן שֶׁהָיָה בַּכְּלִי, בְּדִיעֲבַד כֻּלּוֹ מֻתָּר בַּהֲנָאָה חוּץ מִדְּמֵי מְעַט הַיַּיִן שֶׁהָיָה בַּכְּלִי; וַאֲפִלּוּ לְכַתְּחִלָּה אֵינוֹ אָסוּר רַק כְּשֶׁהָיָה מְעַט מֵהַיַּיִן בְּפִי הַכְּלִי שֶׁל עוֹבֵד כּוֹכָבִים, דְּנֶאֱסַר הַיַּיִן מִיָּד, אֲבָל אִם הָיָה עַכֶּבֶת יַיִן בְּשׁוּלֵי הַכְּלִי וְהַכְּלִי שֶׁל עוֹבֵד כּוֹכָבִים הָיָה עוֹמֵד בַּחֲצֵרוֹ שֶׁל עוֹבֵד כּוֹכָבִים, אוֹ שֶׁתְּפָסוֹ בְּיָדוֹ, אוֹ שֶׁעוֹמֵד בִּרְשׁוּת הַמּוֹכֵר, וְאָמַר לוֹ הַמּוֹכֵר: יִקְנֶה לְךָ כֵּלֶיךָ, מֻתָּר, דְּמִיָּד שֶׁבָּא לַאֲוִיר הַכְּלִי קְנָאוֹ, וְלֹא נֶאֱסַר הַיַּיִן עַד שֶׁנָּגַע בְּעַכֶּבֶת יַיִן שֶׁבְּשׁוּלֵי הַכְּלִי (הָעוֹבֵד כּוֹכָבִים). וְכֵן אִם מְדָדוֹ הָעוֹבֵד כּוֹכָבִים וְהִגְבִּיהוֹ תְּחִלָּה לִקְנוֹתוֹ, הַכֹּל מֻתָּר, דַּהֲרֵי קְנָאוֹ תְּחִלָּה קֹדֶם שֶׁמָּדַד. אֲבָל אִם לֹא הִגְבִּיהוֹ וּמָדַד, דִּינוֹ כִּשְׁאָר יַיִן הַבָּא מִכֹּחַ עוֹבֵד כּוֹכָבִים, כְּמוֹ שֶׁנִּתְבָּאֵר לְעֵיל סִימָן קכ"ה. וְכָל זֶה לֹא מַיְרֵי אֶלָּא בִּימֵיהֶם, שֶׁהָיוּ הָעוֹבְדֵי כּוֹכָבִים מְנַסְּכִים וְאוֹסְרִים בַּהֲנָאָה בְּמַגָּעָן, אֲבָל בַּזְּמַן הַזֶּה שֶׁאֵין הָעוֹבְדֵי כּוֹכָבִים מְנַסְּכִים וְאֵין אוֹסְרִין בְּמַגָּעָן רַק בִּשְׁתִיָּה, בְּכָל עִנְיָן מֻתָּר בַּהֲנָאָה. וְכֵן הַמִּנְהָג פָּשׁוּט לִמְכֹּר יַיִן לְעוֹבֵד כּוֹכָבִים, וְאֵין מַקְפִּידִים בְּכָל אֵלּוּ הַדִּינִים. (הַכֹּל בַּטּוּר).

An Israelite who sold his wine to an idolater and settled the price before he drew it — its value is permitted; for from the moment he settled the price his mind was settled, and from the moment he drew it he acquired it, and wine does not become yayin nesach (wine poured out as an idolatrous libation) until he touches it, so that at the time of the sale it was permitted. But if the idolater drew the wine before he settled the price, its value is forbidden; for his mind was not settled, even though he drew it, and since it came into the domain of the idolater the Israelite is not careful over it and there is ground to be concerned that he touched it — so that when he touched it his mind had not yet been settled to take it, and the wine became forbidden by his touching, and this is as one who sells setam yeinam (the ordinary wine of idolaters). In what case are these words said? Where the Israelite measured into his own vessels, or into vessels of an idolater in which there is no retaining of wine (Tur). But if he measured into the vessel of an idolater in which there is a retaining (that is, a place where the wine is held back in it) of wine, or into a vessel of an Israelite that is in the hand of the idolater and the idolater was shaking the vessel — whether it was set upon the ground or he was holding it in his hand in the air, in which case he shakes it perforce — he must take the money and measure afterwards. Hagah [Rema]: However, if he measured into a vessel of an idolater in which there is a retaining of wine, which is rendered forbidden only by force of the mixture of the little wine that was in the vessel, after the fact the whole of it is permitted in benefit apart from the value of the little wine that was in the vessel; and even at the outset it is forbidden only where there was a little of the wine at the mouth of the vessel of the idolater, for then the wine becomes forbidden at once. But if the retaining of wine was in the base of the vessel, and the vessel of the idolater was standing in the courtyard of the idolater, or he held it in his hand, or it stands in the domain of the seller and the seller said to him, "Let your vessel acquire for you" — it is permitted, for from the moment it came into the air of the vessel he acquired it, and the wine did not become forbidden until it touched the retaining of wine that is in the base of the vessel (of the idolater). And likewise if the idolater measured it and lifted it first in order to acquire it, the whole is permitted, for he acquired it first, before he measured. But if he did not lift it and measured, its law is as the rest of wine that comes by the force of an idolater, as has been explained above, siman 125. And all this speaks only of their days, when the idolaters would pour libations and render forbidden in benefit by their touch; but in this time, when the idolaters do not pour libations and do not render forbidden by their touch save for drinking, it is permitted in benefit in every case. And so is the widespread practice, to sell wine to an idolater, and they are not particular about all these laws. (the whole of it is in the Tur)

Se’if 3ג׳

פּוֹעֲלִים יִשְׂרְאֵלִים שֶׁעָשׂוּ מְלָאכָה אֵצֶל עוֹבֵד כּוֹכָבִים וְשָׁלַח לָהֶם חָבִית שֶׁל יַיִן בִּשְׂכָרָם, אִם עַד שֶׁלֹּא קִבְּלוּהָ בִּשְׂכָרָם, מֻתָּר, שֶׁיֹּאמְרוּ לוֹ: עַד שֶׁאַתָּה שׁוֹלֵחַ לָנוּ חָבִית זוֹ, תְּהֵא שֶׁלְּךָ וְתִתֵּן לָנוּ דָּמִים כְּנֶגְדָּהּ. (ר"ן) וְאִם מִשֶּׁקִּבְּלוּהָ בִּשְׂכָרָם, אָסוּר (רַבֵּנוּ יְרוּחָם וְהַרֹא"שׁ). וְעַיֵּן לְעֵיל סִימָן קכ"ג דְּאַף מִשֶּׁקִּבְּלוּהָ שָׁרֵי בַּזְּמַן הַזֶּה.

Israelite labourers who did work for an idolater, and he sent them a barrel of wine as their wage: if it is before they have received it as their wage, it is permitted, for they may say to him, "Rather than your sending us this barrel, let it be yours and give us money to its value." (the Ran) But if it is after they have received it as their wage, it is forbidden (Rabbeinu Yerucham and the Rosh). And see above, siman 123, that even after they have received it, it is permitted in this time.