Jerusalem Talmud Avodah Zarah 5:4:5

משנה: נָכְרִי שֶׁהָיָה מַעֲבִיר עִם יִשְׂרָאֵל כַּדֵּי יַיִן מִמָּקוֹם לְמָקוֹם אִם הָיָה בְחֶזְקַת הַמִּשְׁתַּמֵּר מוּתָּר. אִם הוֹדִיעוֹ שֶׁהוּא מַפְלִיג כְּדֵי שֶׁיִּשְׁתּוֹם וְיִסְתּוֹם וְיִגּוֹב רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כְּדֵי שֶׁיִּפְתַּח וְיִגּוֹף וְתִגּוֹב׃ MISHNAH: A Non-Jew who with a Jew was transporting wine jugs from one place to another, if it can be presumed to be watched it is permitted⁴⁴The Jew transports kosher wine and hires a Gentile as help. Even if the Jew does not see the Gentile at every moment; the fact that the Jew is around will prevent the Gentile from touching the wine if he knows that he would lose his job and face a damage suit.. If he told him that he was leaving⁴⁵The Jew informed the Gentile that he was leaving for some time., the time needed to open, close, and fill the hole⁴⁶The containers are of clay and are closed. If the expected time of absence of the owner is sufficient for the Gentile to drill a hole in the cover, close it again and seal it, the wine becomes forbidden.; Rabban Simeon ben Gamliel says, to open, and close, and dry⁴⁷He thinks that the owner upon his return would recognize a hole freshly filled. He therefore forbids the wine only if there was time for the Gentile to remove the old seal completely, make a new one and have it dry to become undetectable..

הלכה: נָכְרִי שֶׁהָיָה מַעֲבִיר כול׳. אָמַר רִבִּי שְׁמוּאֵל. מַעֲשֶׂה בְנָכְרִי אֶחָד שֶׁהָיָה מַעֲבִיר עִם יִשְׂרָאֵל כַּדֵּי יַיִן מִמָּקוֹם לְמָקוֹם. אֲתַא עוֹבְדָא קוֹמֵי רִבִּי אַבָּהוּ וְאָסַר. אָֽמְרֵי. בִּפְתוּחוֹת הֲוָה עוֹבְדָא. אָמַר רִבִּי זְרִיקָן. לֹא סוֹף דָּבָר מְלֵיאוֹת אֶלָּא אֲפִילוּ חֲסֵירוֹת. דְּטָרַף וְנָגַע בְּיָדָא וְחָזַר. HALAKHAH: “A Non-Jew who was transporting,” etc. Rebbi Samuel said, it happened that a Non-Jew was transporting wine jugs with a Jew from one place to another. The case came before Rebbi Abbahu who forbade. They said, the case was about open [containers]⁴⁸The ruling of R. Abbahu does not contradict the Mishnah. The wine containers are only “presumed to be watched” if on top they are closed with a clay cover. Open containers, where the wine could be touched in no time, are never “presumed to be watched”.. Rebbi Zeriqan said, not only full ones but also short ones; for he suddenly could have touched with his hand and removed it⁴⁹Even if the container has a narrow neck and is not full, so that even without a cover it is not possible for the Gentile to touch the wine and remove his hand in less than a second, the wine is forbidden..

אַתְּ סְבַר דְּהָדָא דְרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לְקוּלָּא וְלֵית הִיא אֶלָּא לְחוּמְרָא. דְּשִׁיתוֹמְהוֹן דְּרַבָּנִן מְעַט מַגָּף. You may be of the opinion that Rabban Simeon ben Gamliel’s statement was a leniency, but rather it is a stringency. For the opening of the rabbis leaves little of the cover⁵⁰While Rabban Simeon requires time for the cover to dry, he envisages the possibility that the Gentile drill a small hole in the cover, whereas the rabbis only contemplate the removal of most of the old cover..

רִבִּי יְהוּדָה בַּר פָּזִי בְשֵׁם רִבִּי אִמִּי. בֵּיצָה צְלוּיָה שֶׁלְּכּוּתִּים הֲרֵי זוֹ מוּתֶּרֶת. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי לָֽעְזָר. תַּבְשִׁילֵי כּוּתִּים הֲרֵי אֵילּוּ מוּתָּרִין. הָדָא דְאַתְּ אָמַר. בְּתַבְשִׁיל שֶׁאֵין דַּרְכּוֹ לָתֵת לְתוֹכוֹ יַיִן וָחוֹמֶץ. הָא דָּבָר בָּרִיא שֶׁנָּתַן אָסוּר אֲפִילוּ בַהֲנָייָה. כְּהָדָא דְתַנֵּי. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין. יֵינָהּ שֶׁל אוגדור לָמָּה הוּא אָסוּר. מִפְּנֵי כְּפַר פַּגֵּשׁ. וְשֶׁלְּבּוּרְגָתָה מִפְּנֵי בִּירַת סוֹרִיקָה. שֶׁלְּעֵין כּושִּׁית מִפְּנֵי כְּפַר שָׁלֵם. חָֽזְרוּ לוֹמַר. פְּתוּחָה בָּכָל־מָקוֹם אֲסוּרָה וּסְתוּמָה מוּתֶּרֶת. נְקוּבָה וּשְׁתוּמָה הֲרֵי הִיא כִסְתוּמָה. רִבִּי יִצְחָק בֶּן חֲקוּלָה אָמַר. הֲרֵי זוֹ כִפְתוּחָה. אָמַר רִבִּי חֲנִינָה. וַאֲנָא יְכִיל קַייֵם. אִין הֲוָה עִילּוֹיֵהּ יְקִיר לֹא אִיתְפַּתָּחַת. וְאִין לָא אִיתְפַּתָּחַת. כְּהָדָא רִבִּי שִׁמְעוֹן בֶּן לָֽעְזָר אֲזַל לְחָדָא קִרְייָה דַשַׂמַרְייָן. אֲתַא סַפְרָא לְגַבֵּיהּ. אֲמַר לֵיהּ. אַייְתִי לִי חָדָא קוּלָא שְׂתִימָא. אָמַר לוֹ. הָא מַבּוּעָא קַמָּךְ שְׁתִי. אַטָרַח עֲלוֹי. אֲמַר לֵיהּ. הָא מַבּוּעָא קַמָּךְ שְׁתִי. חֲמִתֵיהּ מַטְרַח עֲלוֹי. אֲמַר לֵיהּ. אִין אַתְּ מָרֵיהּ דְּנַפְשָׁךְ הָא מַבּוּעָא קַמָּךְ שְׁתִי. וְאִין נַפְשָׁךְ מַרְתָּךְ וְשַׂמְתָּ֣ סַכִּין בְּלוֹעֶךָ אִם־בַּעַ֭ל נֶ֣פֶשׁ אָֽתָּה׃ כְּבָר נִתְקַלְקְלוּ הַכּוּתִים. Rebbi Jehudah ben Pazi in the name of Rebbi Immi: A roasted egg of Samaritans is permitted⁵¹There is no suspicion that it not be kosher.. Rebbi Jacob bar Aḥa in the name of Rebbi Eleazar: Samaritans’ dishes are permitted. This is what you say about a dish usually made without wine or vinegar. Therefore if it is certain that he put some in, it is forbidden even for usufruct⁵²Samaritan wine is forbidden as if it were Gentile wine.. As what had been stated: In earlier times they used to say, why is the wine of Ogdor forbidden? Because of Kefar-Pagesh, and of Burgata because of the Saracen tower, and of the Kushit spring because of Kefar Shalem⁵³These places are not identified; also it is not clear whether the wine of the first mentioned locality is forbidden because it is Samaritan close to the second one settled by Gentiles, or that the first locality is Jewish and the second Samaritan. Kefar Shalem may be the place mentioned in Gen. 33.18 as situated near Sichem.. They changed to say, open it⁵⁴Wine sold in open amphoras since there is no controlling who might have touched it. is everywhere forbidden, sealed it is permitted. Perforated and repaired it is like sealed, Rebbi Isaac ben Ḥaqula said, it is like open. Rebbi Ḥanina said, I can confirm. If it has a cavity on it⁵⁵This translation is tentative; it is offered as an educated guess. The proposal of Pene Moshe to read קירי “cera, wax” instead of יקיר is not very convincing; a wax seal can easily be counterfeit. The explanation of M. Sokoloff, to read here as at other places “worth, expense” is even less convincing; it seems illogical to assume that wine was not tampered with because it was expensive. The explanation given is based on Arabic وقر “cavity”. If the clay seal on top of the amphora is not plane it probably is original, if it is smooth it may have been tampered with. it was not opened, otherwise it was opened. As the following: Rebbi Simeon ben Eleazar went to the city of Samaria⁵⁶In the Babli, Ḥulin6a, he was sent by R. Meїr to buy wine from Samaritans.. The scribe came to him. He told him, bring me a closed jug⁵⁷Of wine to drink.. He answered him, there is a spring in front of you, drink. He importuned him; he said, there is a spring in front of you, drink. When he saw that he was going to importune him, he told him, if you are master of yourself, there is a spring in front of you, drink. But if your soul brings you to rebellion, you are going to swallow a knife if you are too covetous⁵⁸Prov. 23:2.. The Samaritans already are degenerate⁵⁹This projects the Amoraic development of separation of Jews from Samaritans into Tannaitic times (and it was not complete even in Fatimid Egypt.).

רִבִּי אָחָא אֲזַל לְמַּאוּס וַאֲכַל חֲלִיטִן. רִבִּי יִרְמְיָה אֲכַל חַמְצִין. רִבִּי חִזְקִיָּה אֲכַל קַמְצִין. רִבִּי אַבָּהוּ אָסַר יֵינָן מִפִּי רִבִּי חִייָה וְרִבִּי אַסִּי וְרִבִּי אִמִּי שֶׁהָיוּ עוֹלִין בְּהַר הַמֶּלֶךְ וְרָאוּ גּוֹי אֶחָד שֶׁהָיָה חָשׁוּד עַל יֵינָן. אֲתוֹן אָֽמְרוּן לֵיהּ קוֹמוֹי. אֲמַר לוֹן. וְלָא עַל יְדֵי עִילָּא. וְאִית דְּבָעֵי מֵימַר. חָדָא עֲרוּבַת שׁוּבָּא לֻא אִישְׁתַּכַּח חַמְרָא בְכָל־סַמַרֵטִיקֵי. בְּפוּקֵי שׁוּבָּא אִישְׁתַּכָּחַת מַלְייָא מִן מַה דְאַייתוּן אֲרַמַּייָא וְקַבְּלוּנֵיהּ כּוּתַייָא מִינְּהוֹן. וְאִית דְּבָעֵי מֵימַר. כַּד סְלִיק דִּיֹקלֵטִיָּנוּס מַלְכָּא לְהָכָא גְּזַר וַאֲמַר. כָּל־אוּמַּייָא יְנַסְּכוּן בַר מִן יוּדָּאֵיי. וְנָֽסְכוּן כּוּתַייָא וְנֶאֱסָר יֵינָן. וְאִית דְּבָעֵי מֵימַר. כְּמִין יוֹן אִית לְהוֹן וּמָנַסְּכִין לֵיהּ. Rebbi Aḥa went to Emmaus and ate something made in boiling water⁶²Dumplings or bagels, any grain product prepared in hot water is called חָלוּט.. Rebbi Jeremiah ate pickles. Rebbi Ḥizqiah ate locusts⁶³All three considered Samaritan cooking as kosher. (Also Samaritan slaughter, Babli Ḥulin5b).. Rebbi Abbahu forbade their wine on the testimony of Rebbi Ḥiyya, Rebbi Assi, and Rebbi Immi who went up King’s Mountain and saw a Gentile who was suspected because of wine⁶⁴He was suspected of selling Gentile wine to Samaritans. The latter, as Sadducees, had no reason to forbid Gentile wine which was not actually used in pagan exercises.. They came and said it before him. He told them, but not as a pretext⁶⁵He wanted to forbid Samaritan wine only upon solid evidence.. But some say, one Sabbath eve no wine was found in all of Samaria⁶⁶The district.. When Sabbath ended, it was found full from what the Arameans brought and the Samaritans accepted from them⁶⁷As noted earlier, they had no reason to forbid Gentile wine. But this made Samaritan wine equal to Gentile wine for rabbinic Jews. Of all reasons given, this seems the most plausible.. But some say, when King Diocletian came here he decided and said, all peoples have to offer libations except the Jews. The Samaritans offered libations and their wine was forbidden. But some say, they have a kind of dove and they offer libations to it.

כּוּתַייָא דְקַיסָרֵי בָעוּ מֵרִבִּי אַבָּהוּ. אֲבוֹתֵיכֶם הָיוּ מִסְתַּפְּקִין בְּשֶׁלָּנוּ. אַתֶּם מִפְּנֵי מַה אֵינְכֶם מִסְתַּפְּקִין מִמֶּנּוּ. אָמַר לָהֶן. אֲבוֹתֵיכֶם לֹא קִילְקְלוּ מַעֲשֵׂיהֶם. אַתֶּם קִילְקַלְתֶּם מַעֲשֵׂיכֶם. The Samaritans of Caesarea asked Rebbi Abbahu: Your fathers were providing themselves from us⁶⁸They were buying Samaritan wine for personal use.. Why are you not providing yourselves from us? He answered them, your fathers did not spoil their deeds⁶⁹One could assume that in earlier times Samaritan wine was made according to rabbinic standards. Tosaphot Ḥagigah25a s. v.שרצועה., you are spoiling your deeds.

תַּמָּן תַּנִּינָן. אֶרֶץ יִשְׂרָאֵל טְהוֹרָה וּמִקְווֹתֶיהָ טְהוֹרִין. אֶרֶץ כּוּתִים טְהוֹרָה וּמִקְווֹתֵיהָ וּמָדוֹרוֹתֶיהָ וּשְׁבִילֶיהָ טְהוֹרִין. שְׁבִילֶיהָ טְהוֹרִין. חֲזָקָה שֶׁאֵין בּוֹרְרִין לָהֶן שְׁבִיל אֶלָּא מִטַּהֲרָה. וּמִקְווֹתֶיהָ טְהוֹרִין. רִבִּי לָֽעְזָר בֵּירִבִּי יוּסֵי הָדָא דַּתְ מַר. לְהַאֲמִינָן שֶׁאֵינָן שְׁאוּבִין. הָא לְמִידַּת אַרְבָּעִים לֹא. דְּדָֽרְשֵׁי אַ֣ךְ מַעְייָן וּב֛וֹר מִקְוֵה־מַיִ֭ם. מַה מַעְייָן מְטָהֵר כָּל־שֶׁהוּא אַף מִקְוֵה מְטָהֵר כָּל־שֶׁהוּא. There⁷⁰Mishnah Miqwaot8:1. we have stated: “The Land of Israel is pure and its ritual baths are pure⁷¹There is a universal presumption that every Jewish congregation in the Land of Israel will see to it that its ritual baths are built according to the rules (in particular, that the water is natural, ground water or rain water, not from vessels, and that the amount of water is at last 40 seah(a Roman culleus, 20 amphorae) as required by rabbinic tradition. A visitor may use any such miqweh without first investigating its status. Cf. Berakhot3:4, Notes 164–166..” ⁷²Tosephta Miqwaot6:1.“The land of the Samaritans is pure; its ritual baths, and its dwellings⁷³Gentile dwellings and paths are impure even in the Land of Israel since one has to worry that Gentiles bury their stillborn in their dirt floors or on their paths. Anybody walking over such a spot would become impure by “tent impurity.” The opinion that Gentiles are not sources of “tent impurity” is not found in Yerushalmi sources (Babli Yebamot61a, attributed to R. Simeon ben Ioḥai.), and its paths are pure.” Its paths are pure; it is a presumption that they would not select a path unless it was pure⁷⁴They are assumed to be more strict in matters of impurity than rabbinic Jews.. And its ritual baths are pure; Rebbi Eleazar ben Rebbi Yose⁷⁵The Tanna.: that is, to believe them that they are not from drawn water⁷⁶Which is a source of impurity., but not for the measure of forty; for they explain, only a spring or a cistern, a collection of water⁷⁷Lev. 11:36.,” just as a spring cleanses in any amount, any collection of water cleanses in any amount⁷⁸In Sifra Šemini Paraššah9(1) the argument attributed here to Samaritans (as Sadducees) is rejected only because of the rule that אַךְ “only” must indicate an exclusion. This characterizes the rule that flowing water purifies in any quantity but standing water only in 40 seah as rabbinical but in essence it is also found in the Damascus Document CD X 11...

בָּעוּן מֵרִבִּי אַבָּהוּ. חָלוּט שֶׁלָּהֶן מָהוּ. אָמַר לוֹן. הַלְוַאי הָיִינוּ יְכוֹלִין לוֹסַר גַּם מֵימֵיהֶן. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי חֲנִינָה. כּוּתָאֵי דְקַיְסָרִין מוּתָּר לְהַלְווֹתָן בָּרִיבִּית. רִבִּי יוֹסֵי בָּעֵי. מֵעַתָּה לֹא נָחוּשּׁ לְחַלָּתָן. וָנָן חֲמֵיי רַבָּנִן חֲשָׁשׁוּן. They asked Rebbi Abbahu: What is the status of their parboiled food⁷⁹Which only could be forbidden if Samaritans were considered Gentiles.? He told them, if only we also could prohibit their water! Rebbi Jacob bar Aḥa in the name of Rebbi Ḥanina: It is permitted to lend to the Samaritans of Caesarea on interest⁸⁰He considers them as Gentiles.. Rebbi Yose asked, if that is so, we should not be worried about their ḥallah; but we see that the rabbis do worry⁸¹A Gentile baker does not have to give ḥallah and should he give it would not have any holiness. If the rabbis insist that Samaritan bread may be used only if ḥallah had duly been given, the attitude of R. Jacob bar Aḥa and R. Abbahu is rejected. Since R. Jacob bar Aḥa was one of the teachers of R. Yose, one has to assume that the latter’s position is that of his foremost teacher, R. Jeremiah..