Artesanos judíos a quienes un gentil le envió una jarra de yayin nesech como su salario puede decirle: "Danos su (valor) dinero" [porque aún no lo han adquirido, y él solo les debe dinero]. Pero si entró en su dominio, está prohibido. Si uno vende su vino a un gentil—Si estipula el precio [tanto vino por tanto dinero] antes de medirlo (en sus recipientes), se permite su dinero (recibido a cambio). [Para meshichah (atraer a uno mismo el objeto a adquirir) efectúa la adquisición para un gentil como lo hace para un judío. De modo que cuando el judío lo mide en sus vasijas y la vasija entra en el dominio de los gentiles, lo adquiere con meshichah, de modo que el gentil (ya) le debe dinero a los gentiles como préstamo; y no se convierte en yayin nesech hasta que el gentil toque (el vino en sí).] Pero si lo mide (en sus vasos) antes de estipular el precio, su dinero está prohibido. [Porque el gentil no lo adquiere ahora con meshichah. Ya que aún no ha estipulado el precio, no se ha comprometido a adquirirlo con meshichah, para que el judío no le cobre de más. Por lo tanto, cuando lo toca, es yayin nesech en el dominio del judío, el gentil no lo adquiere hasta que se estipule el precio.] Si él (el judío) tomó su embudo y midió (su vino) en los recipientes de el gentil, si (el embudo) [en el que midió por primera vez el vino para el gentil tiene un borde de vino, [que evita que una o dos gotas salgan de su boca], está prohibido. [El vino del judío está prohibido debido a esa gota de yayin nesech en el embudo.] Si él [un judío] vierte [vino] de su recipiente en un recipiente [en la mano de un gentil o en un recipiente que contiene yayin nesech ], lo que él vertió está permitido [es decir, el vino que queda en el recipiente superior en la mano del judío está permitido,] y lo que vertió en él está prohibido [es decir, el flujo que salió del recipiente del judío, aunque no alcanzó el recipiente en la mano del gentil (y, ni que decir tiene, lo que sí alcanzó el recipiente del gentil) está prohibido. [Porque "el flujo se considera conectado" (al recipiente debajo de él) y nuestra Mishná, que permite que el vino que queda en el recipiente en la mano del judío, habla de un caso en el que se cortó el flujo del recipiente superior antes de llegar al recipiente inferior en la mano del gentil, de modo que no haya flujo aquí que conecte lo que estaba en el recipiente superior con lo que estaba en el recipiente inferior. O (nuestra Mishná habla de un caso) en el que sacude el vino del recipiente superior, como de un tazón de aspersión, para que no haya flujo que conecte el vino en el recipiente en la mano del judío con el recipiente en La mano de los gentiles. Pero si existiera tal conexión, entonces todo lo que queda en el recipiente superior en la mano del judío está prohibido como yayin nesech por el principio del flujo considerado como una conexión. Esta es la halajá.]
Bartenura on Mishnah Avodah Zarah
תן לנו את דמיה – for they had not purchased, and he is not liable to them other than money.
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English Explanation of Mishnah Avodah Zarah
Introduction
The first two sections of this mishnah discuss situations in which a Jew is considered as selling yen nesekh, which therefore means that the proceeds from the sale are prohibited.
The second two sections deal with situations in which a Jew is selling his wine to a non-Jew.
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Bartenura on Mishnah Avodah Zarah
המוכר יינו לנכרי פסק –[fixed a price] with him in money before he measured the money (see Tractate Bava Batra, Chapter 5, Mishnah 7), it is permitted. For “pulling” with a heathen acquires as it does with an Israelite. And when the Israelite measured it out (i.e., the money) in his utensils, and the utensil came into the domain of the heathen, the heathen acquired it through “pulling,” and the Israelite would have Zuzim with the heathen as a loan but libation wine it would not be until he came in contact with it.
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English Explanation of Mishnah Avodah Zarah
If a non-Jew sent to Jewish craftsmen a cask of yen nesekh as their wages, they are allowed to say to him, “give us its value in money”; ( But after [the wine] has come into their possession [the exchange] is prohibited. If a non-Jew who has hired a Jew to do some work for him, pays him with yen nesekh and actually gives the Jew the wine, the Jew cannot exchange the wine back for money. Once the wine comes into his possession it is actually his, and exchanging it with the non-Jew would in essence be selling yen nesekh, which is forbidden. If the Jew were to send back the shipment of wine before it reaches him then he may accept in its place money. Since in this case the non-Jew has never paid back his debt, it is not considered as if the Jew is selling his own yen nesekh.
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Bartenura on Mishnah Avodah Zarah
מדד עד שלא פסק – the sum of the money: such and such wine for such and such amount of money,
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English Explanation of Mishnah Avodah Zarah
If [a Jew] sells his wine to a non-Jew, should he have set the price before he measured it out, the purchase-money is permitted; ( But should he have measured it out before he set the price, the purchase-money is prohibited. If a Jew sells his wine to a non-Jew, he must make sure that he is not receiving money for what is now yen nesekh. If he measures out the wine to the non-Jew and then sets a price, he is actually receiving payment for selling yen nesekh, since the wine becomes yen nesekh as soon as it is in the non-Jew’s possession. Therefore, he must set a price before he gives over the wine. Note that once the price is set he need not receive the money, for the debt of the non-Jew is already fixed.
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Bartenura on Mishnah Avodah Zarah
דמיו אסורין – his monies are forbidden, for the heathen does not acquire now through “pulling” because he did not fix the price, he did not rely that he would acquire through “pulling” lest his monies would increase. Therefore, when he came in contact with it, it was libation wine in the domain of the Israelite for the heathen had not yet acquired it until the price was fixed.
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English Explanation of Mishnah Avodah Zarah
If [a Jew] took a funnel and measured [wine] into a non-Jew’s flask and then measured some into a Jew’s flask, should a drop of the [first] wine have remained [in the funnel], then [the wine measured into the second flask] is prohibited. In this section a Jew pours his wine into the container of a non-Jew using a funnel. The liquid that remains in the funnel when the Jew pours the wine into the non-Jew’s flask has the same status as the wine in the non-Jew’s flask itself. The fact that the wine in the flask is yen nesekh, means that the wine in the funnel is as well. This is because the funnel goes into the non-Jew’s container and may “take back” some of the yen nesekh. If even a drop of wine should remain in the funnel and the Jew should then pour more wine into the funnel and give it to a Jew, all of the wine has become contaminated as yen nesekh and it is all forbidden.
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Bartenura on Mishnah Avodah Zarah
אם יש בו עכבת יין – if the funnel in which the wine was measured first the wine of the heathen, the retention of wine/drops of wine remaining on the rim that delays the wine on its lip that a drop won’t go out or two drops.
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English Explanation of Mishnah Avodah Zarah
If he poured from [his own] vessel into [a non-Jew’s] vessel, [the wine in the vessel] from which he poured is permitted and [the wine in the vessel] into which he poured is prohibited. This section teaches a distinguishing principle from the previous section. When one pours from one vessel into another, and the poured liquid never touches both vessels at the same time, there is no contamination from the lower vessel into the higher vessel. While the bottom liquid might become itself contaminated (if it is poured into a non-Jew’s flask), the top liquid remains permitted. We should note, that although these issues sound somewhat trivial, this issue, that of contamination flowing upwards through a poured liquid, was an issue of major content between different groups of Jews during the time of the Second Temple. In a famous document called “The Halakhic Letter” found in Qumran (The Dead Sea Scrolls” the author of the document complains that his opponents (probably the Pharisees) claim that the poured liquid is pure. This complaint is also mentioned as a complaint of the Sadducees against the Pharisees in Mishnah Yadayim 4:7. We see that our mishnah takes the Pharisaic point of view.
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Bartenura on Mishnah Avodah Zarah
אסור – for wine of the Israelite is missing because of that drop of wine libation in the funnel.
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Bartenura on Mishnah Avodah Zarah
המערה מכלי לכלי – an Israelite who emptied from his utensil to the utensil in the hand of the heathen or into the utensil where there is libation wine in it.
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Bartenura on Mishnah Avodah Zarah
את שמערה ממנו מותר – the wine that remains in the upper utensil that is in the hand of the Israelite is permitted.
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Bartenura on Mishnah Avodah Zarah
ואת שעירה בתוכו – the continuous flow/jet that went out from the utensil of the Israelite, even though it did not arrive into the utensil that is in the hand of the idolater and all the more so, that which arrived into the utensil of the idolater is prohibited for the jet produced by pouring out is a connection (i.e., the liquid at one end, if touched by a gentile, affects that in the vessel- see Talmud Avodah Zarah 56b). But our Mishnah which permits what remains in the utensil that is in the hand of the Israelite is speaking about the case for example, where he breaks off the connection of the flow, withdraws the pouring vessel before the jet reaches the vessel into which it is poured – see Talmud Avodah Zarah 72b), that prior to his coming in contact with the continuous flow in in the lower utensil that is in the hand of the heathen, the upper vessel that was attached to the utensil in the hand of the Israelite was interrupted , and if there wasn’t here an uninterrupted flow of liquid poured from vessel to vessel that would connect what was in the upper utensil to what is in the lower utensil. Alternatively, he hatchelled it by beating it as he cast out the wine from the upper utensil in the manner that they cast from the bowl in which the sprinkling is done and there was no duct nor an uninterrupted flow that would connect between the wine that is in the utensil in the hand of the Israelite to the utensil that is in the hand of the heathen. But, if there was there a connection, all that remained in the upper utensil that is in the hand of the Israelite is prohibited, for he hold that the jet produced by pouring out is a connection (the liquid at one end, if touched by a gentile, affects that in the vessel) which is prohibited in libation wine and such is the Halakha.
