Wenn Yayin Nesech auf Trauben gefallen ist, spült er sie [in kaltem Wasser] und sie sind erlaubt. Wenn sie geteilt wurden, sind sie verboten. [(Unsere Mischna ist fehlerhaft. Es wurde gelehrt (nach "sie sind verboten"): "Und wenn es einen ungesalben Geschmack verleiht, ist es erlaubt."] Und es geschah [so] mit Baitus, dem Sohn von Zonin, dass er getrocknet transportierte Feigen in einem Boot und ein Krug Yayin Nesech brachen und fielen auf sie, und er fragte [die Halacha] nach den Weisen, und sie erlaubten ihnen. Dies ist die Regel: Alles, was in seinem Genuss die Vermittlung eines [Verbotenen] beinhaltet. Geschmack ist verboten. Alles, was in seinem Genuss nicht die Vermittlung eines verbotenen Geschmacks beinhaltet, ist erlaubt, wie wenn [verbotener] Essig auf erlaubte Grütze fällt, [in welchem Fall der verliehene Geschmack ein ungesüßlicher ist. (Und dies, wenn der Grütze kochen, wenn der Essig auf sie fällt. In diesem Fall verdirbt er sie von Anfang bis Ende. Es gibt vier Arten von vermittelten Aromen: 1) ein Aroma, das von Anfang bis Ende heilsam ist, wie das von (verbotenem) Wein in gekochtes Fleisch oder Fisch. Dies ist mit Sicherheit verboten. 2) ein Geschmack, der ist von Anfang bis Ende ungesal, wie das von (verbotenen) Fischfetten oder (verbotenem) Fleisch in Honig. Dies ist von Anfang an zulässig. 3) ein Geschmack, der am Anfang nicht heilsam, am Ende aber heilsam ist, wie (verbotener) Honig in Wein, der ihn am Anfang verdirbt, ihm aber Aroma und Geschmack verleiht, sobald der Wein Vorrang hat. 4) ein Geschmack, der am Anfang heilsam, am Ende aber nicht heilsam ist, wie der der Fleischfette mit Butter oder der (dh der Geschmack) eines Gefäßes, das nicht am selben Tag verwendet wird ( Geschmack), als es eintrat, war heilsam und wurde später ungesund. Diese (letzten) beiden sind aus Zweifel verboten. Wenn diese Körner, in die Essig fiel, nicht kochten, sind sie daher ohne Zweifel verboten. Denn Essig in (ungekochten) Körnern ist (zunächst) ungesal und (dann) heilsam. Und obwohl, wenn er sie danach kocht, der Geschmack verdorben ist, ist dies ein Beispiel für die Verbesserung und dann die Verwöhnung, und es ist verboten (aus Zweifel).]
Bartenura on Mishnah Avodah Zarah
ידיחם – with cold water.
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English Explanation of Mishnah Avodah Zarah
Introduction
Mishnah two discusses yen nesekh that falls on other food items. The question is whether or not this causes the food to become prohibited.
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Bartenura on Mishnah Avodah Zarah
מעשה בבייתוס בן זונין – The Mishnah is deficient, and should be read as follows (regarding dried figs and a barrel of libation wine was broken and the wine fell upon them): that if it imparts a deteriorating taste, it is permissible and it happened that Baitus ben Zunin who brought dried figs on a ship and the jug of libation wine broke upon them, and this incident came before the Sages and they permitted them.
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English Explanation of Mishnah Avodah Zarah
If yen nesekh fell upon grapes, one may rinse them and they are permitted, but if they were split they are prohibited. If it fell upon figs or upon dates, should there be in them [sufficient wine] to impart a flavor, they are prohibited. If yen nesekh falls upon grapes, the grapes may be washed and then they are permitted. Since the yen nesekh does not have any effect on the taste of the grapes, they are permitted. If, however, the grapes were split open, then the wine could seep into them and effect their taste. In this case it is not possible to wash away the potential taste of the wine and therefore the grapes are forbidden.
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Bartenura on Mishnah Avodah Zarah
כל שהוא בהנאתו בנותן טעם – that a person benefits from the taste of something prohibited.
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English Explanation of Mishnah Avodah Zarah
It happened with Boethus ben Zpnin that he carried dried figs in a ship and a cask of yen nesekh was broken and it fell upon them; and he consulted the Sages who declared them permitted. This is the general rule: whatever derives advantage [from yen nesekh by its] imparting a flavor is prohibited, but whatever does not derive advantage [from yen nesekh by its] imparting a flavor is permitted, as, for example vinegar which fell upon split beans. If yen nesekh falls on other types of foods, such as dates or figs, the food becomes prohibited only if the wine improves the flavor of the food. The mishnah mentions a story of a person who carried figs and yen nesekh on a ship. When one of the casks of wine broke on the figs he asked the Sages if the figs were still permissible, and they permitted them. Since the wine does not improve the flavor of the figs, the person has not derived benefit from the wine and therefore the figs are permitted. This general rule, that the wine causes the food to be forbidden only if it imparts a good flavor is stated specifically in the next lines of the mishnah. The mishnah concludes with an example of another situation in which the taste is not improved, when vinegar (which comes from wine) falls on split beans.
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Bartenura on Mishnah Avodah Zarah
כל שאין בהנאתו בנותן טעם – he does not benefit from the taste of something prohibited.
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Bartenura on Mishnah Avodah Zarah
כגון חומץ – of something prohibited that fell into a dish of pounded grains that is permitted which imparts a deteriorating taste, and this is when the dish of pounded grains is boiling at the time that the vinegar fell into them, for then it impairs them from the beginning to the end. And there are four kinds of imparting of taste: There is a taste that improves it from the beginning to the end such as the example of wine in a cooked dish of meat or of fish. And this is forbidden a definite prohibition. And there is a taste that is deteriorating from the beginning until the end such as the example of a fatty, oily substance of fish or of meat with honey, and this is permitted ab initio. And there is something that is deteriorating from the beginning, but improves it at the end, such as the example of honey in wine which does damage to it at its time but when it tarries in it until the strength of the wine will do damage to it. The honey provides it taste and smell. And there is something that improves [its taste] [at the beginning] and at the end, as in the case of the fat of meat with butter or the taste is absorbed in the utensil which is not of the same day which improves it as it enters into it, and afterwards it deteriorates, and these two are prohibited from doubt. Therefore, if the dish of these pounded grains that vinegar fell into them which were not scalding hot, they are forbidden from doubt, since the vinegar in a dish of pounded grains early improves the flavor, and even though they improve its flavor, afterwards, it impairs it. It improves and at the end impairs and is forbidden.
