Translation:Shulchan Aruch/Yoreh Deah/128

Contains five Seif.

A non-Jew who has isolated himself with wine, even in our possession, even for a short time, is forbidden to enjoy it. But if it is known to us that he is not an idolater, it is permitted to isolate wine with him in our possession for a short time, such as to walk a distance of a mil or more, even in a city entirely of idolaters, and even if he has informed us that he is departing. However, we do not deposit wine with him in his house, and even in our houses it is forbidden if it is for a long time, and if he has already deposited it, it is forbidden to drink.

(Idolaters in foreign lands, even though they are not idolaters, it is still not permitted to isolate wine with them) (B.Y. in the name of the Rashba):

If a non-Jew is found in a house where there is wine, if he has a loan on that wine, such as if he made it a pledge (or he has mortgaged it to him) (Tur), it is forbidden, even if the wine is sealed with one seal. But if he has no loan on the wine, even though he has a loan on the Jewish owner of the wine and the time for the loan has arrived, it is permitted, and even if he is standing next to the wine, very close to it, within the distance of stretching out his hands, and even if there is no seal on the wine, because since he knows that he will lose the Jewish person's wine, he is afraid to touch it (the Rosh). And even if he has foam in his hand that he is accustomed to raise to the mouth of the wine, it is permitted, as we assume he took it from the sides of the barrel and not from his mouth:

Note: But things that are found only at the mouth of the barrel are forbidden (Tur). And likewise, if it is found that the non-Jew is holding the tap in his hand, the wine is forbidden, and we do not say that the tap fell by itself and the non-Jew picked it up (Mordechai, chapter of the hired worker in the name of Rabbenu Yitzhak) because we always assume something that is usual.

A house that belongs to a Jew and has wine in it, and a non-Jew enters and locks the door behind him with a lock from the inside, so that if a Jew comes to enter, he cannot enter without the knowledge of the non-Jew, the wine is forbidden (the Rosh). And if there are holes in the door through which a Jew can look and see all the barrels, it is permitted to drink from them even if they are open. And if not, what he can see through there is permitted, and the rest is forbidden to enjoy, even sealed barrels, if he has waited long enough for it to be opened and to knock and to wipe (the explanation of "to knock" is to make another opening, and the explanation of "to wipe" is to dry and clean), and even if a Jew lives in that house.

A house that has only the wine of a Jew and a non-Jew is found in it, if the door is not locked, it is permitted to drink. And if it is locked with a key from the inside, if he is not considered a thief, it is forbidden to enjoy. And if he is considered a thief upon entry, it is permitted to drink:

Note: And some say that nowadays, when idolaters do not pour libations, even if he is not considered a thief, it is permitted unless there is concern that they touched it to drink from it or for other enjoyment (thus it is in the glosses of Ashiri, chapter of the hired worker, and see subsection 4). However, if the mouth of the barrel is wide or it is in a jug, there is concern that he may have touched it through an intermediary, we are concerned (Mordechai, chapter of the hired worker, and in B.Y. in the name of the Tosafot and in the Smag):

If there are barrels of wine in the market and a non-Jew is found among them, if he is a weak non-Jew who fears the judges of the city, and if they find him touching it, he is considered a thief, it is permitted to drink. And if not, it is forbidden to enjoy.

(And see later in chapter 129 for more laws regarding these matters):