Translation:Shulchan Aruch/Yoreh Deah/134

Wine that has been offered to idols and mixed with permitted wine -- prohibits enjoyment in any amount.

When is this the case? When the permitted wine is poured over a drop of offered wine; but if offered wine is poured from a small vessel (i.e., a small jug) into the pit of wine -- even if he poured all day long -- the first is nullified.

If he poured from the barrel, whether he poured from the permitted to the prohibited or from the prohibited to the permitted, everything is prohibited because the column descending from the mouth of the barrel is large.

Wine that is only prohibited for drinking does not prohibit unless there are sixty parts. If the wine of the common people is mixed with permitted wine -- it prohibits in any amount for drinking, and he should sell it all to a non-Jew and take the money for the prohibited wine within it and throw it into the Dead Sea and enjoy the rest of the money.

Similarly, if a barrel of offered wine was mixed among the barrels -- everything is prohibited for drinking and permitted for enjoyment, and he should take the money for that barrel to the Dead Sea when he sells everything to a non-Jew. The same applies to a barrel of common wine.

Rema: The fact that a barrel of offered wine prohibits all the barrels it was mixed with applies specifically to large barrels that are significant and not nullified. But if they are small and not significant -- one in two is nullified like other prohibitions (T.A.V. 50:17). And even in large barrels, if one from the mixture fell into the sea or was burned -- all the others are permitted like other prohibitions (G.Z. there) and see above (Section 110). And there are those who say that all common wine nowadays is nullified in sixty (Response of the Rosh, Chapter 29, and Mordechai, Chapter of the Hired Worker, and in the lengthy discussion, Chapter 16, Law 14, and R.S. end of Terumot and according to). And this is the practice to be lenient. And in a case where it was mixed by pouring as mentioned above in Section 126 -- the upper wine does not help the lower wine to nullify the prohibition (B.Y.).

Water that has been mixed with wine or wine in water -- is considered to give flavor, because they are a kind mixed with a different kind.

When is this the case? When the permitted drink fell into the prohibited drink; but if the prohibited drink fell into the permitted drink -- the first is nullified. This is provided that it is poured from a small vessel that was pouring and descending little by little.

And if the prohibited drink has increased to the point that it can give flavor, it prohibits, and how can the water be prohibited, such as when they were worked or offerings for idol worship.

Rema: His words here contradict each other, as he wrote that if the prohibited drink fell into the permitted, the first is nullified, and then he wrote that if the prohibited increased, it returns and prohibits, and this is a dispute among the authorities, and regarding the law, the last reasoning is the main one.

A pit of wine that a jug of water fell into first, and then offered wine fell into it -- we consider the permitted wine as if it is not there, and the water that fell in is assessed; if there is enough to nullify the flavor of that offered wine -- then the water is many against it and nullifies it, and everything will be permitted.

And if the common wine was mixed with permitted wine, even if a jug of water did not fall into it, but in the end, if there is enough water to nullify the flavor of the prohibited wine -- it is permitted.

How much water must there be to nullify the flavor of the wine? Six parts against it, and as long as there is this amount of water, it is permitted even for drinking.

Rema: And if there is not this amount of water -- he sells everything to a non-Jew except for the money of the offered wine within it (the Rashba agreed with this according to his teachers and not like the Raan in the Chapter of the Hired Worker). However, he should not sell a lot to a non-Jew at once, lest he return and sell the water to a Jew (according to the Tosafot).

And this applies to anything that is prohibited in any amount, and we take from the non-Jew, the law is the same (B.Y. in the name of the Raan who wrote this in the name of the Ravad). And see below in Section 137 if he put wine in prohibited vessels due to offered wine, how to assess to nullify it.

Vinegar of a non-Jew that fell into permitted wine or wine of a non-Jew that fell into permitted vinegar -- is considered to give flavor.

Vinegar of wine of a non-Jew that fell into vinegar of beer -- prohibits in any amount because they are of the same kind, as both are vinegar.

Wine of a non-Jew, whether old or new, that fell on grapes, if they are whole -- wash them and they are permitted for eating. If they are split or their stem was removed, if there is enough to give flavor -- they are prohibited for eating, and he should gather them and sell them to a non-Jew except for the money of the offered wine within them. But he should not sell them as they are, lest he return and sell them to a Jew. If there is not enough to give flavor, they are permitted for eating.

Wine of a non-Jew that fell on figs -- they are permitted, because the wine spoils the flavor of the figs.

If it fell on lentils and barley or the like -- wash them and they are permitted. And if a long time has passed, they have certainly absorbed and do not have a permit through washing, and they are assessed based on whether they give flavor.

If it fell on wheat -- they do not have a permit through washing because the wine is absorbed into them due to the cracks in the wheat. Therefore, if there is enough wine to give flavor, they are prohibited for eating. And he should not sell them to a non-Jew, lest he return and sell them to a Jew. So what should he do? He should grind them and make bread from them and sell it to a non-Jew not in the presence of a Jew. And if he is in a place where they are accustomed to eat bread of a non-Jew, they have no remedy (to sell them to a non-Jew except in slices, as it is prohibited to buy from a non-Jew anywhere) (Kol Bo) (as mentioned above in Section 112).

Vinegar of wine of a non-Jew that fell into boiling grits -- they spoil the flavor and are permitted. But if it fell into cold ones -- they improve the flavor and are prohibited. Even if he boiled them afterward and they returned to being a flavor that spoils.

Rema: And with spices that are absorbed with offered wine and placed in a dish, if there are sixty parts against the wine absorbed in them, everything is permitted. Although the spices are made for flavor, since they are not prohibited in themselves, they are nullified. And if the wine in them is for spoiling the dish, even sixty is not needed (B.Y. in the name of the Rashba).

All beverages of idol worshipers that are customarily mixed with wine or vinegar are prohibited.

Rema: And see above in Section 114. And all this applies to beverages where the wine and vinegar are for enhancement or do not spoil. But if it is for spoiling, such as a dye that they put vinegar in or salt that idol worshipers cook with and add wine or blood to it (Mordechai P.A.M.) or ink of a non-Jew (R.T.) -- it is permitted, as all this is for spoiling. And the same applies to anything similar.

And there are those who are stringent regarding the ink of a non-Jew because sometimes he puts his quill in his mouth and the ink is on him (T.H. Section 129, Kol Bo in the name of the R.F.). And see above in Section 123, where they practice leniency regarding something that they put vinegar in since it is for spoiling. It seems to me that the same applies to ink, even if it certainly contained offered wine, it is only for spoiling and is permitted. This seems correct to me.