| 58b. מימר אמר סלקא דעתיה דרבנן כי הני שיכרא קא שתו אלא ודאי האי חמרא הוא ונסכיה מאן דשרי שפיר שרי מימר אמר ס"ד דרבנן כי הני חמרא קא שתו וא"ל לדידי תא אשקינן אלא ודאי שיכרא הוא קא שתו ולא נסכיה,והא קא חזי בליליא והא קא מרח ליה בחדתא,והא קא נגע ביה בנטלא וה"ל מגע עובד כוכבים שלא בכוונה ואסור לא צריכא דקא מוריק אורוקי וה"ל כחו שלא בכוונה וכל כחו שלא בכוונה לא גזרו ביה רבנן,בעא מיניה ר' אסי מר' יוחנן יין שמסכו עובד כוכבים מהו א"ל ואימא מזגו א"ל אנא כדכתיב קאמינא (משלי ט, ב) טבחה טבחה מסכה יינה א"ל לשון תורה לעצמה לשון חכמים לעצמו,מאי א"ל אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,רבי ירמיה איקלע לסבתא חזא חמרא דמזגי עובד כוכבים ואישתי ישראל מיניה ואסר להו משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב אתמר נמי א"ר יוחנן ואמרי לה א"ר אסי א"ר יוחנן יין שמזגו עובד כוכבים אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,ר"ל איקלע לבצרה חזא ישראל דקאכלי פירי דלא מעשרי ואסר להו חזא מיא דסגדי להו עובדי כוכבים ושתו ישראל ואסר להו,אתא לקמיה דרבי יוחנן א"ל אדמקטורך עלך זיל הדר בצר לאו היינו בצרה ומים של רבים אין נאסרין,רבי יוחנן לטעמיה | 58b. the gentile b says /b to himself: Can it b enter your mind that /b great b Sages like these are drinking liquor [ i shikhra /i ]? Rather, this is certainly wine /b that they are drinking, b and /b therefore the gentile may have b poured it as a libation. /b Rabbi Yehoshua ben Levi continues to explain that b the one who deemed /b the wine b permitted properly deemed /b it b permitted, /b as he holds that the gentile b says /b to himself: Can it b enter your mind that /b great b Rabbis like these are drinking wine and they say to me, /b a gentile: b Come, serve us drinks? Rather, it is certainly liquor /b that b they are drinking, and /b therefore b he did not pour it as a libation. /b ,The Gemara asks: b But doesn’t /b the gentile b see /b whether it is wine or liquor? The Gemara answers: The incident occurred b at night. /b The Gemara asks: b But doesn’t /b the gentile b smell it /b and recognize that it is wine? The Gemara answers: This incident occurred b with new /b wine, whose smell does not diffuse.,The Gemara asks: b But didn’t /b the gentile b touch /b the wine when he drew the wine b in the pail, and /b therefore b it is /b a case of b a gentile’s unintentional touch, /b which renders the wine b prohibited? /b The Gemara replies: b No, /b it was b necessary /b to teach this i halakha /i because the gentile b was pouring /b from one vessel to another without touching the wine, b and /b therefore b it was /b a case where the wine was poured by b the force of /b the gentile’s action, b without /b any b intention /b of offering it as a libation. b And /b in b any /b case where wine is poured by b force of /b a gentile’s action, b without /b any b intention /b of offering it as a libation, b the Sages did not issue a decree /b prohibiting the wine, and it is permitted to drink it.,§ b Rabbi Asi asked Rabbi Yoḥa: /b With regard to b wine that a gentile mixed [ i mesakho /i ] /b with water, b what is /b the i halakha /i ? Rabbi Yoḥa b said to /b Rabbi Asi: b And /b why not b say: /b Wine that a gentile b diluted [ i mezago /i ] /b with water, as that is the term that is usually used? Rabbi Asi b said to /b Rabbi Yoḥa: b I say /b wine that was mixed, b as it is written: “She has prepared her meat, she has mixed [ i maskha /i ] her wine” /b (Proverbs 9:2). Rabbi Yoḥa b said to /b Rabbi Asi: While it is true that this is the language of the Bible, the b language of /b the b Torah /b is a language b in itself, /b and the b language of the Sages /b is a language b in itself, /b i.e., the terminology of the Bible is not the same as the terminology employed by the Sages.,Rabbi Asi repeated his question: b What /b is the i halakha /i ? Rabbi Yoḥa b said to /b Rabbi Asi: Although the gentile did not touch the wine when diluting it, it is b prohibited /b by rabbinic decree b due to /b the maxim: b Go, go, we say /b to b a nazirite, /b who is prohibited from drinking wine and eating grapes; b go around /b and b go around, /b but b do not come near to the vineyard. /b Although a nazirite is prohibited only from eating produce of the vine, he is warned not even to come into the proximity of a vineyard as a protective measure to ensure that he will not transgress this prohibition. So too, in many cases, the Sages decreed certain items and actions to be prohibited because they understood that if people would use them, they would eventually transgress Torah prohibitions., b Rabbi Yirmeya happened /b to come b to Savta. He saw wine that a gentile diluted /b with water b and /b then b a Jew drank from it, and /b Rabbi Yirmeya then b deemed /b the wine b prohibited to them, due to /b the maxim: b Go, go, we say /b to b a nazirite, go around /b and b go around, /b but b do not come near to the vineyard. It was also stated: Rabbi Yoḥa says, and some say /b that b Rabbi Asi says /b that b Rabbi Yoḥa says: Wine that a gentile diluted /b is b prohibited, due to /b the maxim b Go, go, we say /b to b a nazirite, go around /b and b go around, /b but b do not come near to the vineyard. /b ,§ b Reish Lakish happened /b to come b to Bozrah, /b a town east of the Jordan. b He saw Jews who were eating untithed produce and he deemed /b the produce b prohibited to them. /b He also b saw water to which gentiles bowed down and /b yet b Jews drank /b the water, b and he deemed /b the water b prohibited to them. /b ,Reish Lakish b came before Rabbi Yoḥa /b and told him about the incident. Rabbi Yoḥa b said to /b Reish Lakish: b While your coat [ i addemiktorakh /i ] /b is still b on you, go /b and b retract /b your rulings. This is because the town of b Bezer /b which is mentioned among the cities of refuge (Deuteronomy 4:43) b is not /b the same as b Bozrah. /b Bozrah is not part of Eretz Yisrael, and one is not obligated to separate tithes from its produce. The water is also permitted as it is water that belongs to the public, b and water that belongs to /b the b public is not rendered prohibited. /b ,The Gemara notes that b Rabbi Yoḥa /b conforms b to his /b standard line of b reasoning, /b |
