Uno [un judío] que pisó las uvas de un gentil en kashruth [para venderlo a un judío (sin dar dinero al gentil hasta que lo venda en el futuro)], y que lo colocó en su [el gentil] dominio, en una casa abierta al dominio público —En una ciudad donde hay gentiles y judíos, está permitido, [los gentiles temen que un judío que pasa por el dominio público pueda verlo (tocar el vino) y causarle una pérdida. Incluso sin llave o sello, está permitido. Esto, a condición de que él (el gentil) no tenga derecho de retención sobre este vino, como cuando él (el gentil) le escribió (al judío) "He recibido de usted (dinero para el vino", como se indica a continuación (Mishnah 12 )]. En una ciudad donde solo hay gentiles, está prohibido, a menos que coloque un vigilante allí. Y el vigilante no necesita sentarse allí y vigilar (constantemente); pero a pesar de que sale y entra, está permitido R. Shimon dice: "Todo" en el dominio de un gentil "es uno. [Hay un desacuerdo aquí entre R. Shimon b. Elazar y el primer tanna. El primer tanna sostiene que cuando el judío coloca el vino en el dominio de un gentil, el dueño del vino—es solo entonces que la casa debe estar abierta al dominio público, y que la ciudad sea una de judíos y gentiles. Pero en el dominio de un gentil diferente, que no es el dueño—está permitido incluso en una ciudad donde no hay judíos. Y R. Shimon b. Elazar dice: Todo "en el dominio de un gentil" es uno, y así como cuando el vino está en el dominio del dueño gentil del vino, está prohibido a menos que sea en una ciudad donde viven judíos y gentiles y donde la casa está abierta al dominio público; Aquí también, en el dominio de un gentil diferente, se requieren estas dos condiciones. (La halajá está de acuerdo con R. Shimon b. Elazar.) Y cuando la llave y el sello están en la mano del judío, tanto en el dominio del dueño del vino como en el de un gentil diferente, se permite según a todos.]
Bartenura on Mishnah Avodah Zarah
המטהר יינו של עובד כוכבים – an Israelite who tread on the grapes of an idolater in a state of religious fitness in order to sell them to [another] Israelite, he doesn’t give money to the idolater until he sells them after a while.
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English Explanation of Mishnah Avodah Zarah
Introduction
This mishnah and the one that follows discuss wine owned by a non-Jew but produced by a Jew with the intent that the non-Jew will be able to sell it to the Jews, without it having the status of yen nesekh.
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Bartenura on Mishnah Avodah Zarah
ונותנו ברשות – of the idolater.
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English Explanation of Mishnah Avodah Zarah
If [an Jew] prepares a non-Jew's wine in a state of ritual purity and leaves it in [the non-Jew’s] domain, in a house which is open to the public domain, should it be in a city where non-Jews and Jews reside, it is permitted. But should it be in a city where only non-Jews reside it is prohibited unless [an Jew] sits and guard. There is no need for the guard to sit and watch [the whole time]; even if he keeps going out and coming in it is permitted. Rabbi Shimon ben Eleazar says: it is all one with the domain of a non-Jew. If a Jew were to prepare wine belonging to a non-Jew and then leave it on the non-Jew’s property we need to know whether or not the non-Jew had contact with the wine and thereby made it into yen nesekh. If the house was open to the public domain and there were both Jews and non-Jews living in the city, the wine is permitted. The reason is that the non-Jew will fear that if he touches the wine a Jew passing by might see him and tell the other Jews, in which case they won’t buy the wine from him. This non-Jew from the outset wanted to sell to non-Jews therefore he won’t perform any act that might cause him to lose his ability to sell the wine. However, if there are only non-Jews in the city, the non-Jew does not fear that they will see him and report him to the Jews. Since in this case he is not afraid to touch the wine, the wine must be guarded to make sure that it doesn’t become yen nesekh. If it is not guarded the law is strict and it is forbidden. This guardian need not sit and guard the wine 24 hours a day. It is sufficient for him to come in and out occasionally. As long as the non-Jew does not know when he will come in and out, the non-Jew will be too afraid to touch the wine for fear that he will be caught. This is similar to the way that Jewish kashruth supervisors work today. They are not present in restaurants at all times. It is enough for the restaurant owner to know that they might show up at any time for him to be afraid to break the rules of kashruth. The words of Rabbi Shimon ben Elazar are not easy to explain. The Talmud explains that according to the previous opinion in the mishnah, if the Jew were to leave the wine on a different non-Jew’s property he need not place a guard. Since the wine is not his, this non-Jew will not touch it. Rabbi Shimon ben Elazar disagrees. He holds that all of non-Jewish property is the same and therefore it doesn’t matter where the wine was left; it is forbidden unless it was guarded.
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Bartenura on Mishnah Avodah Zarah
they pass in the public domain and causes him loss, and even if there is no key or lock, it is permitted, as long as he doesn’t have a lien on that wine, such as the case where he wrote to him: “I have received it from you as we stated [later on- see Mishnah 12 of this chapter].
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English Explanation of Mishnah Avodah Zarah
Questions for Further Thought: • What would the ruling be if the house was not open to the public domain?
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Bartenura on Mishnah Avodah Zarah
רבי שמעון בן אלעזר אומר כל רשות עכו"ם אחת היא – There is a dispute between Rabbi Shimon ben Eleazar and the First Tanna/Teacher for the first Tanna/teacher holds that when the Israelite left wine in the domain of the idolater, the owner of the wine, it is in this case where we require that the house be open to the public domain, and it be a city where Israelites and idolaters live in it. But in the domain of another idolater who is not the owner [of the wine], even in a city where Israelites do not dwell, it is permitted. But Rabbi Shimon ben Eleazar states that it is all one whatever the domain of an idolater. For just as that in the domain of the idolater who is the owner of the wine, it is prohibited other than in a city where Israelites and idolaters live there and the house is open to the public domain, so too here, in the domain of another idolater, the city must be one in which Israelites and idolaters live in and the house is open to the public domain. And the Halakha is according to Rabbi Shimon ben Eleazar. And at a time when the key and the lock is in the hands of an Israelite whether in the domain of the owner of the wine, whether in the domain of another idolater, it is permissible according to the words of everyone.
