From the ruling of the Mehaber and the Rama, through the arbitration of Taz, Shach, Rambam
and Pitchei Teshuva, down to the bottle standing on our table
Subject:
שולחן ערוך יורה דעה סימן קכ״ג (כ״ו סעיפים)
עם נושאי הכלים: ט״ז, ש״ך, פתחי תשובה
⚠ Level notice:
This level is not “Daat HaRav”: the Shulchan Arukh HaRav
(Admur HaZaken) does not cover Yoreh De'ah, hence not Siman 123.
It is a level of practical psika: what one does, and whom one asks.
Writing and iyun:
הרב יוסף חיים סממה · DAAT
How to read this level. Every statement here is anchored either in the wording of the Shulchan Arukh and its nossei kelim (Taz, Shach, Pitchei Teshuva), or in a named and checkable posek (Rambam, Tur, Gemara). On Yoreh De'ah there is no Mishna Berurah (which comments only on Orach Chaim), and no Shulchan Arukh HaRav / Daat HaRav (the Admur HaZaken did not write Yoreh De'ah). The Arukh HaShulchan on Yoreh De'ah is not digitised from siman 123 onward, so nothing whatever is attributed to it here. Every concrete application (le-ma'asse) closes with a referral to your Rav: real wine cases turn on details of fact — which wine, which certification, cooked or not, who touched it and how, opened or sealed, to drink or to sell — that only a posek who sees your situation can settle.
כמה דינין מיין נסך (ואיזו יין נאסור משום יין נסך). ובו כ״ו סעיפים:
סתם יינם של עממים עובדי כוכבים אסור בהנאה וה״ה למגעם ביין שלנו:
הגה משום גזרת יין שנתנסך לאלילים ובזמן הזה שאינו שכיח שהאומות מנסכים לעבודת כוכבים י״א דמגע עובד כוכבים ביין שלנו אינו אסור בהנאה רק בשתייה וכן סתם יין שלהם אינו אסור ליהנות ממנו ולכן מותר לגבות בחובו מן עובד כוכבים סתם יינם מפני דהוי כמציל מידם וה״ה בשאר הפסד כגון אם עבר וקנה או מכר אבל לכתחלה אסור לקנותו ולמכרו כדי להשתכר בו ויש מקילין גם בזה וטוב להחמיר וע״ל סימן קל״ב:
The basic ruling. Stam yeinam — the ordinary wine of idolaters, of which we do not know whether it served a libation — is forbidden even in benefit (בהנאה), and so too is a non-Jew's touch in our own wine.
The Rama's gloss. The reason is the decree over wine poured out to idols. In our own time, when it is not usual for the nations to pour libations, some say that a non-Jew's touch in our wine is no longer forbidden in benefit but only in drinking, and likewise their ordinary wine: one may therefore collect a debt with it, since that amounts to rescuing one's own from their hand, and so too in other cases of loss, as when one transgressed and bought or sold. But lekhatchila it is forbidden to buy and sell it for profit; some are lenient even in that, and it is good to be stringent. See further siman 132.
— Shulchan Arukh, Yoreh De'ah 123:1 · Sefaria YD 123:1
The Tur sets the two reasons side by side: « וחכמים גזרו על סתם יינן משום בנותיהן ואסרוהו אף בהנאה » (טור יורה דעה קכ״ג), and then draws from the libation motive the decisive consequence of the siman: « וכיון שמשום צד ניסוך אסרוהו לא אסרוהו אלא ביין הראוי לנסך » (טור יורה דעה קכ״ג). Out of that sentence come the leniency of cooked wine (seif 3), of honeyed wine (seif 4) and of a cooked dish (seif 5). The Taz notes the tension between the two motives and asks which of them the Tur holds to be primary (ט״ז יו״ד קכ״ג ס״ק א).
Siman 123 has 26 seifim — and the heading of the Shulchan Arukh announces as much itself: ובו כ״ו סעיפים, matching exactly the number of segments served by Sefaria. The Mehaber follows a clear plan: first which wine is at stake (1-16), then from when it is, and who renders it forbidden (17-23), then three derived cases (24-26). Here is the whole map, as it emerges from the wording itself.
| Seif | Topic | Ruling (anchored in the wording) |
|---|---|---|
| 1 | the principle | Stam yeinam forbidden even in benefit, and so a non-Jew's touch in our wine. Rama: nowadays יש אומרים that benefit is permitted — hence a debt collected and other cases of loss — but trading for profit stays forbidden lekhatchila, וטוב להחמיר. |
| 2 | a bath of wine | Forbidden to make a bath of stam yeinam for a sick person whose life is not at risk. |
| 3 | יין מבושל | Our cooked wine that a non-Jew touched: permitted. And from when is it called cooked — once it has boiled over fire. |
| 4 | honey and pepper | Wine into which honey and pepper are mixed: if its taste has changed through them, a touch does not forbid it. Rama: so too with honey alone or pepper alone. |
| 5 | a dish cooked with wine | A dish containing wine, touched even before it boiled: no yayin nesekh. Rama: only where the wine cannot be seen in it; if it floats on the surface (fat, mustard), there is. On mixture with cooked wine, three positions. And congealed wine (שנקרש) is untouched by a non-Jew's hand. |
| 6 | vinegar | Vinegar that bubbles when thrown on the ground is not forbidden by a non-Jew's touch. |
| 7 | a barrel gone sour | If it soured until it bubbles, a touch that occurred within the preceding three days is no cause for concern. |
| 8 | מי הבוסר · diluted wine | Unripe grape juice is caught by a touch. Rama: diluted wine stays forbidden while it keeps a taste of wine; some permit at six parts water, as at siman 134. |
| 9 | תמד from pressings | Water poured over our pressings trodden by foot: first and second time forbidden; pressed with wheel and beam, three measures poured and four found. And יש מי שאומר that no drinkable temed escapes a touch, since it is confused with real wine. |
| 10 | removing the pressings | One should be careful not to have pressings and skins taken out of the vats by non-Jews, even after the first and second wine. |
| 11 | lees · raisins | Our lees: forbidden by a touch the first time, permitted the second. Theirs: forbidden always. Rama: raisin wine — water poured over dried grapes — is like wine and subject to libation. |
| 12 | a rinsed barrel | A barrel emptied of its lees and rinsed with water: no touch is any longer a concern, the wine being nullified in the water. |
| 13 | soaked shards | Shards that absorbed so much of their wine that soaking releases it: forbidden even in benefit. |
| 14 | pressings and lees, twelve months | Their pressings, skins and lees: forbidden in benefit for twelve months; afterwards permitted even as food — and only if they were first steeped in water. Rama: this speaks only of pressings that lay on yayin nesekh. |
| 15 | leaven from lees | Whoever leavens dough with their lees during their time of prohibition: the whole dough is forbidden in benefit. |
| 16 | congealed residue | יש מי שאומר: the wine residue congealed on the walls of barrels — the custom is to permit it, since once so dried out no moisture of wine remains and it is as mere dust. |
| 17 | המשכה | From when is it “wine” that a touch can forbid: once it begins to flow, the vat being sloped. Then all that is in the vat is forbidden, even if he touched only the pressings, provided they are wet enough to moisten. |
| 18 | המשכה, continued | A cup drawn with intent to separate it from the pressings counts as המשכה; so does a basket set into the vat, the clear wine entering it alone. But taking the pressings together with the wine does not. |
| 19 | a tub at a non-Jew's | A tub full of trodden grapes standing in his house: it should be forbidden, lest he drew wine from it. |
| 20 | a closed vat and a basket | A closed and full vat, where המשכה does not apply: only what is in the basket has the status of wine; a touch on the basket forbids it; poured back, it forbids the vat by mixture, unless there is sixty in the pressings. |
| 21 | treading with him | One does not tread with a non-Jew in a vat, lest he touch with his hands and make libation — even bound. Rama: in a trough from which wine is not usually drawn, one may tread with him and buy trodden grapes from him. |
| 22 | his force alone | A non-Jew who trod without touching, a Jew standing over him and himself gathering the wine into the barrel: the wine is forbidden in drinking. |
| 23 | a distinguishing mark | A barrel of yayin nesekh set among permitted barrels: it must be given a mark (היכר). |
| 24 | distilled spirit | A non-Jew's aqua ardens is forbidden in benefit like the wine itself. Rama: this is spirit distilled from yayin nesekh; although it is only its vapour, it is as the prohibition itself. |
| 25 | coriander comfits | They may be bought, although coriander is put into vinegar — a taste that spoils; see the end of siman 134. |
| 26 | the Ishmaelites' honey | Forbidden — the Shach explains that it is a syrup of wine boiled down until thick. Rama: whoever drank yayin nesekh inadvertently, יש אומרים he should fast five days. |
The Taz records that several Acharonim narrowed the opening: for them there is no easing of benefit except in a case of loss (ט״ז יו״ד קכ״ג ס״ק ב). The Rama himself writes the leniency only for a debt and for “other loss” — one who transgressed and bought or sold — and rules that trading for gain stays forbidden lekhatchila, closing with: « ויש מקילין גם בזה וטוב להחמיר » (רמ״א יו״ד קכ״ג:א). The Shach refers here to a responsum of the Maharam of Lublin (ש״ך יו״ד קכ״ג ס״ק ד), and the Pitchei Teshuva reports that the Levushei Serad sought to justify the practice of those who trade in stam yeinam (פתחי תשובה יו״ד קכ״ג ס״ק ב).
The prohibition of drinking stam yeinam is entire, and none of these discussions touch it. The easing bears on benefit: receiving wine in payment of a debt, not discarding goods bought by mistake, escaping a loss. Deliberate trade is the very place of the Rama's stringency. Among Sephardim, who follow the Mehaber, the prohibition of benefit stands unqualified in the body of the seif.
Concrete cases of benefit — uncertified wine received as a gift, an inherited stock, a consignment delivered in error, an employer paying in bottles, a corporate gift meant for resale: each turns on the community, on the size of the loss and on intent. These are questions for a Rav, not for a page.
If wine was also forbidden on account of intermarriage, how does boiling it change anything? The Taz raises the difficulty and answers it: even on the intermarriage account they decreed only where the prohibition could reach benefit as well, on the model of yayin nesekh — so wine unfit for libation leaves the decree altogether (ט״ז יו״ד קכ״ג ס״ק ג).
The Mehaber writes משהרתיח על גבי האש. The Shach gives the concrete measure: « דהיינו שיתמעט ממדתו על ידי רתיחה » (ש״ך יו״ד קכ״ג ס״ק ז), in the name of the Rashba and the Ran — the volume must have diminished through boiling. This is exactly where the modern question is knotted: industrial pasteurisation heats wine well below boiling, often for seconds, with no perceptible loss of volume. Contemporary poskim are divided over whether such treatment suffices to give wine the status of מבושל, and kashrut agencies print “mevushal” or “non-mevushal” on the label precisely because the answer governs everything that follows.
Here the siman stops and the posek begins. The Shulchan Arukh and the Shach give the classical definition — boiled over fire, until the volume drops. They plainly say nothing about flash pasteurisation, thermovinification, or the wording on a label. No contemporary position will be cited here without a checkable source: ask your Rav, and follow the certification your community recognises. Two rules of plain sense hold in the meantime: read the label, and do not assume that a kosher wine is mevushal because it is kosher.
The Shach does not let the leniency pass unbounded. He notes that once the wine melts again a touch reaches it anew; and he draws the parallel with vinegar, where we are no longer expert enough to say when the threshold is crossed: « ונ״ל דלמאי דקי״ל דמגע עובדי כוכבים אוסר ביין שהחמיץ משום דאין אנו בקיאין מתי נקרא חומץ » (ש״ך יו״ד קכ״ג ס״ק י״ב). The same lack of expertise, he says, applies here.
The Mehaber rules: « מי הבוסר נאסרים במגע עובד כוכבים » (שו״ע יו״ד קכ״ג:ח). The Rama adds for diluted wine: « יין מזוג כל זמן שיש בו טעם יין אסור » (רמ״א יו״ד קכ״ג:ח), reporting the view that permits at six parts water and pointing to siman 134 — where the Shach notes that such is our halakha (ש״ך יו״ד קכ״ג ס״ק ט״ז). Rambam had already placed diluted wine on the forbidden side, against cooked wine: « אבל יין מזוג ויין שהתחיל להחמיץ ואפשר שישתה אם נגע בו נאסר » (רמב״ם הלכות מאכלות אסורות פרק י״א הלכה ט).
A non-Jew's wine vinegar is no place for laxity: Rambam writes that their vinegar is forbidden even in benefit, having been yayin nesekh before it soured (רמב״ם הלכות מאכלות אסורות פרק י״א הלכה י״ג). And the Shach declares us unfit to apply the bubbling test. Hence, in practice, wine vinegar is taken certified. Vinegars not derived from grapes — spirit, cider, malt — are another matter, outside this siman.
« החרצנים והזגים של עובדי כוכבים וכן שמרי יין שלהם תוך י״ב חדש אסורים בהנאה ולאחר י״ב חדש מותרים אפילו באכילה » (שו״ע יו״ד קכ״ג:י״ד). The source is explicit in the Gemara: « החרצנים והזגים של גוים, לחין — אסורין, יבשים — מותרים » (עבודה זרה ל״ד ע״א), where Shmuel defines moist and dry by the twelve months. Rambam gives the same rule and the same reason — after twelve months no moisture is left in them and they are as soil (רמב״ם הלכות מאכלות אסורות פרק י״א הלכה י״ד). The Shach recalls how severe this standing is: during their time of prohibition one does not even prop a bed with them — « דאסור לסמוך בו כרעי המטה » (ש״ך יו״ד קכ״ג ס״ק כ״ה), following the Gemara.
Industrial products drawn from the grape — seeds, pressings, tartrates, colourings, grapeseed oil — belong in principle to these seifim, yet their actual standing turns on processes the siman never knew. The Pitchei Teshuva already records a dispute of this kind, over an oil made from the vine and over the ash of burnt pressings (פתחי תשובה יו״ד קכ״ג ס״ק י). This is the proper domain of kashrut agencies and of your Rav.
« אין דורכין עם העובד כוכבים בגת » (שו״ע יו״ד קכ״ג:כ״א), and the reason: « שמא יגע בידים וינסך ואפילו היה כפות » (שו״ע יו״ד קכ״ג:כ״א). The Gemara had known a leniency here — a child answered there that one may tread with him if his hands are tied, libation by foot not counting (עבודה זרה נ״ו ע״ב) — yet the halakha followed the stricter version. The Rama permits a trough, from which wine is not usually drawn: « אבל בעריבה שאין דרך למשוך משם מותר לדרוך עמו » (רמ״א יו״ד קכ״ג:כ״א). The Taz is wary of it and reports that many decreed against buying trodden grapes from a non-Jew in any vessel at all: « שגזרו שלא ליקח מעובד כוכבים ענבים דרוכים בשום כלי » (ט״ז יו״ד קכ״ג ס״ק ט״ז).
Among Sephardim the body of the seif — that is, the Mehaber's wording — is the halakha. Here that means stam yeinam is forbidden in benefit without the reservation the Rama reports, and that the leniency of cooked wine is taken as the Mehaber writes it, with the Shach's measure as the yardstick. The names carrying authority in that school on wine matters — Yabia Omer, Yalkut Yosef — treat pasteurisation and handled wine at length, but their texts are not in the checkable corpus of this page: no statement is attributed to them here. Look them up in the book itself, or ask your Rav.
| Point | What the body of the seif says |
|---|---|
| Drinking stam yeinam | Forbidden, with no dissent. |
| Deriving benefit from it | Forbidden — the Mehaber writes אסור בהנאה unqualified (seif 1). |
| A non-Jew's touch in our wine | The same standing as stam yeinam (seif 1). |
| Cooked wine | Permitted, even when touched; מאימתי — משהרתיח על גבי האש (seif 3). |
| Raisin wine | As full wine, subject to libation (Rama, seif 11). |
Among Ashkenazim the Rama's gloss is the halakha, yet it is narrower than commonly supposed: it eases benefit, leaves the prohibition of drinking whole, and closes on a וטוב להחמיר. The Taz and the Shach, who comment on it, are the real arbiters here. The Arukh HaShulchan, which would ordinarily render the service of a modern commentary, is unavailable on this siman — so nothing is attributed to it.
| Point | What the Rama rules, and what his commentators make of it |
|---|---|
| Benefit in זמן הזה | יש אומרים permitted — but the Taz reports Acharonim who confined it to cases of loss (s.k. 2). |
| A debt paid in wine | Permitted: כמציל מידם. |
| Trading for profit | Forbidden lekhatchila; some are lenient; וטוב להחמיר. |
| Congealed wine and congealed residue | Leniencies of the Rama (seif 5) and the Mehaber (seif 16), bounded by the Shach (s.k. 12) and the Taz (s.k. 9). |
| Treading and buying | The Rama permits a trough; the Taz reports the stricter custom (s.k. 16). |
| Situation | What the siman settles | What goes beyond the siman |
|---|---|---|
| An uncertified bottle of wine | It is stam yeinam: forbidden in drinking (seif 1), and by the body of the seif in benefit as well. | The exact reach of the easing of benefit in your community, and the fate of a stock received or inherited. |
| Kosher non-mevushal wine poured by a non-Jew | A non-Jew's touch reaches our wine (seif 1). The threshold of “wine” and the degrees of hold are set at seifim 17-22. | What counts as a touch — a sealed bottle, pouring without contact, carrying a tray: that is the business of simanim 124 and 125, to be settled with a Rav. |
| Mevushal wine | A touch does not reach it, and that lekhatchila (seif 3, Shach s.k. 6). Definition: boiled over fire until the volume drops (Shach s.k. 7). | Does industrial pasteurisation meet that threshold? A contested contemporary question. Follow the label and its kashrut agency, and ask your Rav. |
| Grape juice | Water over dried grapes is as wine and subject to libation (Rama, seif 11); the Shach proves it from the blessing בורא פרי הגפן. | The standing of industrially pasteurised juice, and of concentrate reconstituted with water: the same dispute as with wine. |
| Wine vinegar | Vinegar that bubbles escapes a touch (seif 6); yet the Shach declares that we are no longer expert enough to say so (s.k. 13). | Industrial wine vinegar is taken certified. Vinegars not derived from grapes are outside this siman. |
| Wine-derived flavourings and additives | The vapour of forbidden wine is as the prohibition (Rama, seif 24); yet a derivative that spoils the taste may be permitted (seif 25). | The real composition of the product, the proportion, the process: that is read off a technical sheet, not out of a siman. |
| A sauce or dish cooked with wine | A dish in which the wine cannot be seen is not reached by a touch (seif 5); floating on the surface, it is (Rama). | The seif settles the touch, not the kashrut of the wine used: forbidden wine does not turn permitted by cooking. |
| A cosmetic or treatment based on wine | The siman forbids even a bath of stam yeinam for a sick person whose life is not at risk (seif 2). | Modern cosmetic preparations, their derivatives and their external use: a question for a Rav. |
| Wine poured by a non-observant Jew | Siman 123 does not treat this case. It speaks of a non-Jew. | The standing of a Jew with respect to wine is raised elsewhere — notably at siman 124. It is delicate and personal: it goes to a Rav, not to a text. |
| A bottle of yayin nesekh stored with the rest | It must be given a distinguishing mark (seif 23). | Nothing. It is one of the few seifim that applies as written, today as then. |
A closing note on method. In this siman more than in any other, the temptation is to reason by analogy: “if cooked wine is permitted, then pasteurised juice…”. Yet the seifim themselves show that the analogy fails again and again — diluted wine did not follow cooked wine, vinegar did not follow congealed wine, and the Ishmaelites' honey was forbidden where reasoning nearly permitted it. The Shach himself concludes there that he forbids it in practice, having seen great masters dissent (ש״ך יו״ד קכ״ג ס״ק נ). That is the most honest admission in the siman: one asks.
| Notion | The exact measure | Source |
|---|---|---|
| יין נסך | A Torah prohibition, in benefit too, with no minimum measure. | רמב״ם מאכלות אסורות פרק י״א הלכות א–ב |
| סתם יינם | A rabbinic prohibition; drinking a revi'it brings makat mardut. | רמב״ם מאכלות אסורות פרק י״א הלכה ג |
| יין מבושל | משהרתיח על גבי האש — and for the Shach: until the volume drops. | שו״ע יו״ד קכ״ג:ג · ש״ך ס״ק ז |
| Wine whose taste changed | The ingredient is immaterial: the test is the change of taste. | שו״ע יו״ד קכ״ג:ד · ש״ך ס״ק ח |
| Vinegar | Bubbles when thrown on the ground — yet we are no longer expert. | שו״ע יו״ד קכ״ג:ו · ש״ך ס״ק י״ג |
| Diluted wine | Forbidden while a taste of wine remains; some permit at six parts water. | רמ״א יו״ד קכ״ג:ח |
| Raisin wine | As full wine, subject to libation, with no need of המשכה. | רמ״א יו״ד קכ״ג:י״א · ש״ך ס״ק כ״ד |
| Pressings, skins, lees | Twelve months of prohibition; afterwards permitted even as food. | שו״ע יו״ד קכ״ג:י״ד · עבודה זרה ל״ד ע״א |
| The threshold of “wine” | משהתחיל לימשך — once the clear wine flows apart on its own. | שו״ע יו״ד קכ״ג:י״ז · עבודה זרה נ״ה ע״ב |
| Force without contact | Forbidden in drinking only. | שו״ע יו״ד קכ״ג:כ״ב |
| Posek | Decisive contribution (corpus-anchored) |
|---|---|
| Mehaber (26 seifim) | The principle and the prohibition of benefit (s.1); the bath (s.2); cooked wine and its definition (s.3); changed taste (s.4); the cooked dish (s.5); vinegar and must (s.6-8); temed, pressings and lees (s.9-16); the threshold of המשכה and the degrees of touch (s.17-23); spirits, comfits and the Ishmaelites' honey (s.24-26). |
| Rama (הגה on s.1, 5, 8, 14, 21, 24, 26; parenthetical additions at s.4 and 11) | The easing of benefit in זמן הזה and its closing וטוב להחמיר; honey alone or pepper alone; the limit of wine בעין and congealed wine; diluted wine; raisin wine as full wine; pressings that lay on yayin nesekh; the trough where treading is allowed; the vapour of nesekh as the prohibition itself; the fast of one who drank inadvertently. |
| Taz (טורי זהב, s.k. 1-18) | s.k. 1: the two motives of the decree, and which the Tur holds primary; s.k. 2: the factual reason of the easing, and the Acharonim confining it to loss; s.k. 3: why boiling undoes the intermarriage motive too; s.k. 5: we no longer recognise must; s.k. 9: wash and scrape despite the custom; s.k. 10: what a “stopped and full” vat is; s.k. 14: the difference between vat and tub; s.k. 16: the strict custom of buying nothing trodden; s.k. 17: force alone forbids in drinking; s.k. 18: what the Ishmaelites' honey is. |
| Shach (שפתי כהן, s.k. 1-51) | s.k. 1: the two storeys, Torah and Sages; s.k. 3: the comparison with the infant; s.k. 4: the Maharam of Lublin on buying; s.k. 6: cooked wine permitted even lekhatchila; s.k. 7: the measure of מבושל; s.k. 8: the taste test generalised; s.k. 12-13: we are no longer expert in vinegar or congealed wine; s.k. 15: nor in must; s.k. 18: the measure of temed; s.k. 23-24: raisin wine and the blessing; s.k. 25: not even propping a bed; s.k. 28: leaven not nullified in a thousand; s.k. 41: sixty against the pressings; s.k. 49-50: the Ishmaelites' honey, and his practical conclusion to forbid. |
| Pitchei Teshuva (s.k. 1-17) | s.k. 2: the Levushei Serad and the merchants' custom; s.k. 3: the film of oil set on the wine, and the dispute of Halakhot Ketanot with Shevut Yaakov; s.k. 6: a challenge on the measure of temed; s.k. 10: the ash of pressings and the oil made from the vine, with the Chatam Sofer's objection; s.k. 11: the view of the Raavad and the Ramban on wine not yet drawn, relied on בדיעבד ובשעת הדחק by the Zikhron Yosef; s.k. 17: the Tzemach Tzedek on spirit from pressings. |
| Rambam (הלכות מאכלות אסורות פרק י״א) | halakhot 1-3: the two prohibitions and their penalties; halakha 7: the wine of those who do not serve idols, forbidden in drinking and permitted in benefit; halakhot 9-10: cooked wine, diluted wine, and the ruling of the Geonim of the Maghreb; halakhot 11-13: המשכה, force alone, and their vinegar; halakha 14: the twelve months; halakha 25: buying wine only from one presumed kosher. |
| Gemara (עבודה זרה) | 36b: the eighteen decrees and the chain of motives; 30a: Rava's conclusion on cooked wine; 29b: cooked wine in their keeping without a double seal; 55b-56b: המשכה, the first and last mishna, the strainer put back; 57a: the infant who forbids in drinking; 34a: moist and dry pressings; 31a: stam yeinam forbidden in benefit. |
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