1)

IF A JEW PREPARES WINE FOR THEM (Yerushalmi Halachah 12 Daf 30b)

משנה המטהר יינו של נכרי ונותנו ברשותו בבית שהוא פתוח לרשות הרבים בעיר שיש בה נכרים וישראל מותר

(a)

(Mishnah): If a Jew prepared an idolater's wine in purity (for the idolater to then be able to sell to a Jew) and put it in the idolater's private domain that had a doorway into a public domain, in a city that had both idolaters and Jews, it is permitted.

בעיר שכולה נכרים אסור עד שיושיב שומר אין (שם) שומר צריך להיות יושב ומשמר אף על פי שהוא יוצא ונכנס מותר

(b)

In a city that is entirely populated by idolaters, the wine is prohibited unless he appoints a watchman. The watchman need not be sitting and watching it all of the time; even if he is only coming and going there, it is permitted.

רבי שמעון בן אלעזר אומר כל רשות נכרים כאחת.

(c)

(R. Shimon ben Elazar): All domains of idolaters are the same.

המטהר יינו של נכרי ונותנו ברשותו [דף לא עמוד א] והלה כותב לו שנתקבלתי ממך מעות מותר

(d)

One who prepares an idolater's wine in purity and he puts it in the idolater's domain, and the idolater writes a document to the Jew saying, "I have already received the money from you", it is permitted (as the idolater views it as the Jew's property and will not touch it).

אבל אם ירצה ישראל להוציאו ואינו מניחו עד שיתן לו את מעותיו זה היה מעשה בבית שאן ואסרו חכמים:

(e)

But if the Jew attempts to remove it and the idolater prevents him from doing so until the Jew pays him - this case happened in Beis Shean and the Chachamim prohibited it.

גמרא רבי אבהו בשם רבי יוסי ברבי חנינה לא סוף דבר פתח אלא אפילו חלון ויש בה ארבעה על ארבעה על רום עשרה ובלבד מקורה ובמגופף.

(f)

(R. Abahu citing R. Yosi b'R.Chaninah): (When the Mishnah taught (a) that if the Jew put it in the idolater's private domain that had a doorway into a public domain, in a city that had both idolaters and Jews, it is permitted) this applies not only to a doorway, but even if there is a window measuring 4 by 4 tefachim into the public domain, as long as it has a window frame (thereby making it fixed and not usually plugged up).

היה לרבי נימר

(g)

Question: If so, Rebbi should have said it - why does the Mishnah only mention a doorway?

אם היה (נראה) עולה ויורד בו (אסור)[מותר] ואם לאו (מותר)[אסור].

(h)

Answer: If the gentile could see the Jew coming up and down (so that he was afraid to touch the wine), it is permitted; if not, it is prohibited.

רבי בא בשם רב יהודה בעיר שיש בה דלתים ובריח היא מתניתא

(i)

R. Ba citing Rav Yehuda: When the Mishnah taught that in a city that is entirely populated by idolaters, the wine is prohibited, it was discussing a walled city that contains a door frame and lintel. (Since one cannot enter the city without permission, the gentile could merely be careful not to be seen touching it when people come in.)

בדא תני שומר אע"פ שאינו בא אחת לקיצים.

(j)

Question: If this is the case, how could the Baraisa teach that if there is a watchman, even if he is coming and going, the wine is permitted?

תני ישראל ונכרי שכנסו את יינן בפרכייא של עיר אפילו שומרים נכרים אפי' חביות פתוחות מותרות שאין מנסכין כן.

(k)

(Beraisa): If a Jew and a gentile each brought their wine to the market (to sell), even if the guards are gentiles and even if the barrels are open, the wine is permitted, since they do not tend to use it for idolatry in that situation.

רבי הילא בשם רבי ינאי הלוקח (כמוכר)[כשוכר]

(l)

(R. Hila citing R. Yanai): A buyer is like a renter.

ותני כן אחד הלוקח ואחד (המוכר)[השוכר] ברשות הנכרי בזמן שהיין של ישראל וישראל דר שם מותר (והוא) [אף על פי שאין] (שיהא) עליו מפתח וחותם

1.

The Baraisa also teaches this - whether one buys or a rents a house in which to put his wine, within the property of a gentile - when the wine belongs to the Jew and Jews live there, it is considered that there is a watchman coming and going and it is permitted, even if the key and seal are not in the Jew's hands.

ובזמן שהיין של נכרי וישראל דר שם מותר והוא שיהא לו עליו מפתח וחותם

2.

When the wine belongs to the gentile and Jews live there, it is permitted, but only if the barrel has a key and seal.

ואם אין ישראל דר שם אסור אף על פי שיש עליו מפתח וחותם.

3.

And if Jews do not live there, it is prohibited, even if the barrel has a key and seal.

רבי יילי בשם רבי ינאי חלוקים על רבי שמעון בן לעזר

(m)

(R. Yayli citing R. Yanai): The Chachamim disagree with R. Shimon ben Elazar (above (c)) and they differentiate as follows - if the gentile is the wine owner, the wine is permitted only if Jews live in that town. If the wine is in the gentile's possession but he does not own it, even if Jews do not live there, it is permitted. However, R. Shimon ben Elazar says that it makes no difference whether or not the gentile owns the wine.

לא על הדא איתאמרת אלא על הדא דבתרה המטהר יינו של נכרי וכו':

(n)

Rebuttal: R. Shimon ben Elazar was not responding to that (the first clause); rather, he was responding to the latter clause - that the Chachamim discussed one who prepares a gentile's wine in purity...(If the Jew wants to remove the wine, the gentile will not permit him unless he has paid - it is prohibited. It is in this case, when the gentile has it in his possession, that the Chachamim differentiate between whether or not the gentile owns the wine. Here, R. Shimon ben Elazar disagrees and says that all cases where it is in the gentile's possession are the same, and even if the gentile does not own the wine, we are concerned that he touched it, since it is on lien to him.)

HADRAN ALACH PEREK RABBI YISHMAEL

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