יורה דעה קל״זYoreh De'ah 137

Se’if 1א׳

כָּל הַכֵּלִים הָאֲסוּרִים מֵחֲמַת יַיִן שֶׁל עוֹבֵד כּוֹכָבִים שֶׁהִכְנִיס בָּהֶם יִשְׂרָאֵל יַיִן קֹדֶם שֶׁהִכְשִׁירָן, אָסוּר בִּשְׁתִיָּה וּמֻתָּר בַּהֲנָאָה, אֲפִלּוּ הוּא יָבֵשׁ, כָּל זְמַן שֶׁלֹּא עָבַר עָלָיו י"ב חֹדֶשׁ. וְאִם הוּא כְּלִי שֶׁמַּכְנִיסוֹ לְקִיּוּם, אָסוּר מִיָּד (טוּר בְּשֵׁם הָרֹא"שׁ). וְאִם הוּא כְּלִי שֶׁאֵין מַכְנִיסוֹ לְקִיּוּם וְהוּא יָבֵשׁ (בֵּית יוֹסֵף), לֹא נֶאֱסַר, אֶלָּא אִם כֵּן עָמַד בּוֹ יֵינוֹ שֶׁל יִשְׂרָאֵל כ"ד שָׁעוֹת. וְאִם הָיָה בַּיַּיִן מְעֹרָב קִיתוֹן שֶׁל מַיִם, אִם יֵשׁ בַּמַּיִם שִׁשָּׁה פְּעָמִים כְּנֶגֶד קְלִפַּת הַקַּנְקַן, מֻתָּר אֲפִלּוּ בִּשְׁתִיָּה. הַגָּה: וְעַיֵּן לְעֵיל סִימָן קל"ד דַּאֲפִילוּ אֵין בּוֹ מַיִם בָּטֵל בְּשִׁשִּׁים, וְאֵין חִלּוּק בֵּין בְּכֵלִים הָאֲסוּרִים מִשּׁוּם יַיִן נֶסֶךְ בֵּין שֶׁהֵם בְּנֵי יוֹמָן אוֹ לֹא (טוּר וּתְשׁוּבַת הָרֹא"שׁ וְהָר"ף סוֹף עֲבוֹדַת כּוֹכָבִים).

All the vessels that are forbidden on account of the wine of an idolater (oved kokhavim — the standing term for a gentile), into which an Israelite put wine before he rendered them fit — it is forbidden for drinking and permitted in benefit, even if it is dry, so long as twelve months have not passed over it. And if it is a vessel into which he puts it for keeping, it is forbidden at once (Tur in the name of the Rosh). And if it is a vessel into which he does not put it for keeping, and it is dry (Beit Yosef), it has not become forbidden unless the wine of the Israelite stood in it twenty-four hours. And if there was mixed into the wine a jug of water: if there is in the water six times as much as the paring of the jar — the layer of the vessel's wall into which the wine is absorbed — it is permitted even for drinking. Hagah [Rema]: And see above, siman 134, that even if there is no water in it, it is nullified in sixty; and there is no difference, in vessels that are forbidden on account of yayin nesach (wine poured out as an idolatrous libation), whether they are of that same day or not (Tur, and a responsum of the Rosh, and Rabbeinu Peretz at the end of Avodah Zarah).

Se’if 2ב׳

אִם דָּרַךְ עֲנָבִים בְּגַת שֶׁל עוֹבֵד כּוֹכָבִים שֶׁלֹּא הִכְשִׁירוֹ, מֻתָּר, שֶׁהֲרֵי הַחַרְצַנִּים וְהַזַּגִּים יֵשׁ בָּהֶם ס' כְּנֶגֶד קְלִפַּת הַגַּת. אֲבָל אָסוּר לְהוֹצִיא הַיַּיִן דֶּרֶךְ נֶקֶב שֶׁהַיַּיִן שֶׁל עוֹבֵד כּוֹכָבִים יוֹרֵד בּוֹ, שֶׁהַנֶּקֶב אָסוּר, וְהַיַּיִן הַיּוֹצֵא מִשָּׁם צָלוּל מִבְּלִי תַּעֲרֹבֶת הַחַרְצַנִּים. הַגָּה: וְאִם עָבַר וְהוֹצִיאוֹ דֶּרֶךְ הַנֶּקֶב, נִרְאֶה לְפִי מַאי דְּקַיְמָא לָן דִּסְתָם יֵינָם בָּטֵל בְּס' כְּדִלְעֵיל סי' קל"ד, דְּכָאן גַּם כֵּן כָּל הַיַּיִן שָׁרֵי וְלֹא אַמְרִינָן דְּנֶאֱסַר רִאשׁוֹן רִאשׁוֹן. וְעַיֵּן לְעֵיל סִימָן צ"ט.

If he trod grapes in the winepress of an idolater that he had not rendered fit, it is permitted, for the grape-stones and the skins have in them sixty against the paring of the winepress. But it is forbidden to bring out the wine through the hole by which the wine of the idolater runs down, for the hole is forbidden, and the wine that comes out from there is clear, without any admixture of the grape-stones. Hagah [Rema]: And if he transgressed and brought it out through the hole, it appears, according to what we hold — that setam yeinam (the ordinary wine of idolaters) is nullified in sixty, as above in siman 134 — that here too all the wine is permitted, and we do not say that each first portion became forbidden as it came out. And see above, siman 99.

Se’if 3ג׳

יַיִן שֶׁנִּתַּן לְקַנְקַנִּים שֶׁל עוֹבֵד כּוֹכָבִים שֶׁלֹּא הֻכְשְׁרוּ, וְאַחַר כָּךְ הֵרִיק אוֹתוֹ יַיִן וְעֵרְבוֹ עִם יַיִן אַחֵר מְרֻבֶּה שֶׁהָיָה לוֹ בְּקַנְקַנִּים אֲחֵרִים כְּשֵׁרִים, אִם יֵשׁ בַּיַּיִן הַשֵּׁנִי ס' כַּיַּיִן הָרִאשׁוֹן, הַכֹּל מֻתָּר אֲפִלּוּ בִּשְׁתִיָּה. וְאִם יֵשׁ בַּיַּיִן הַשֵּׁנִי מַיִם כְּדֵי שִׁעוּר שִׁשָּׁה חֲלָקִים כְּנֶגֶד קְלִפַּת הָאֲסוּרִים, גַּם כֵּן מֻתָּר הַכֹּל בִּשְׁתִיָּה, וְאַף עַל פִּי שֶׁלֹּא הָיָה מַיִם בַּיַּיִן הָרִאשׁוֹן.

Wine that was put into the jars of an idolater that had not been rendered fit, and afterwards he emptied out that wine and mixed it with other, more plentiful wine that he had in other jars that were fit: if there is in the second wine sixty as much as the first wine, the whole is permitted even for drinking. And if there is in the second wine water in the measure of six parts against the paring of the forbidden jars, the whole is likewise permitted for drinking, even though there was no water in the first wine.