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Siman 123 — Stam yeinam and yayin nesekh — which wine is forbidden, and why

כמה דינין מיין נסך — סתם יינם ואיזה יין נאסר

The two wine prohibitions and how far each reaches: the איסור הנאה and the leniency the Rama reports, what counts as wine, the threshold of המשכה, the by-products of the vat, treading and the force of a non-Jew
Structured review, psak tables, rapid memorisation

Source: Shulchan Aruch, Yoreh De'ah קכ״ג — 26 seifim
Nossei kelim: ש״ך (Shach, 51 ס״ק) · ט״ז (Taz, 18 ס״ק) · בית יוסף · דרכי משה · פתחי תשובה
Compiled by: הרב יוסף חיים סממה · DAAT
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📑 Plan of the synthesis

The axiom: two prohibitions under one name — יין נסך and סתם יינם
The 3 reflex questions: is it wine · is it wine yet · what did he do
Master table A — the איסור הנאה and the leniency the Rama reports (seifim 1-2, 24)
Master table B — which liquid counts as wine (seifim 3 to 8)
Master table C — the threshold of המשכה: when must becomes wine (seifim 17 to 20)
By-products of the vat: חרצנים, זגים, שמרים, תמד, חרסים (seifim 9 to 16)
Treading with him — hand, force and foot (seifim 21-22)
The four closing cases of the siman (seifim 23 to 26)
The 7 golden rules
Mnemonic — the word יין
The 6 classic traps
Eight practical cases
Recap of the 26 seifim — one line each
Final flash card

1. The axiom: two prohibitions under one name

The starting point:

The very heading of the siman is plural — כמה דינין מיין נסך, “several laws drawn from yayin nesekh”. That is because two prohibitions are stacked here, and the whole siman spends its time telling them apart.

On one side, יין נסך in the strict sense: wine actually poured out as a libation before an idol. Forbidden to drink and to benefit from, and that prohibition does not come from the Sages.

On the other, סתם יינם: the ordinary wine of a non-Jew, about which nothing is known, and our own wine that a non-Jew has touched. This is the real subject of the siman, and seif 1 states it in one stroke: « סתם יינם של עממים עובדי כוכבים אסור בהנאה וה״ה למגעם ביין שלנו » (שו״ע יו״ד קכ״ג:א).

The distinction	What forbids it	How far it reaches
יין נסך — wine poured as a libation	Forbidden by the Torah, as idolatry	Drinking and benefit, with no dispute
סתם יינם — their ordinary wine	A decree of the Sages, on two grounds	Drinking always; benefit according to the Mehaber, disputed in the Rama
The two grounds of the decree	Fear of wine that served as a libation, and the גזרת בנותיהן	summary — a rabbinic prohibition, because of wine poured to idolatry which is forbidden by Torah law, and also because of the גזרת בנותיהן (ש״ך יו״ד קכ״ג ס״ק א)
Our wine that they touched	The same status as their wine	« וה״ה למגעם ביין שלנו » (שו״ע יו״ד קכ״ג:א)

💡 The landmark: whenever a seif here seems to say two opposite things, ask yourself which of the two prohibitions is at issue — and, within the second, whether the point is drinking or benefit. Nearly every difficulty in reading this siman comes from that.

⚖ The Rama's leniency, and what it does not permit

On that same seif 1 the Rama reports that in his day libation to idols was no longer common, and he draws two consequences: « י״א דמגע עובד כוכבים ביין שלנו אינו אסור בהנאה רק בשתייה », and likewise « וכן סתם יין שלהם אינו אסור ליהנות ממנו » (רמ״א יו״ד קכ״ג:א).

But read what follows carefully: the leniency bears on benefit, never on drinking, and it is calibrated to loss. The Rama permits collecting a debt from a non-Jew by taking his wine, « מפני דהוי כמציל מידם », and extends this to other cases of loss — one who transgressed and bought, or sold. Buying or selling לכתחלה in order to profit remains forbidden; some are lenient even there, and the Rama concludes: « ויש מקילין גם בזה וטוב להחמיר » (רמ״א יו״ד קכ״ג:א).

2. The 3 reflex questions

■ 1. IS IT WINE? — the substance. Cooked wine, wine given honey or pepper until its taste has changed, wine sunk into a dish, vinegar that bubbles, congealed wine: all leave the category, and a non-Jew's touch no longer reaches them. Unripe grape juice and diluted wine remain inside it (seifim 3 to 8).

↓ if the substance is wine, is it wine yet?

■ 2. IS IT WINE YET? — the threshold of המשכה. In the vat, trodden grapes are not yet wine in law: they become wine at the moment the clear liquid separates from the skins and begins to flow. Before that threshold there is nothing to forbid; after it, everything in the vat can fall at once (seifim 17 to 20).

↓ if it is indeed wine, what exactly did the non-Jew do?

■ 3. WHAT DID HE DO? — and what is left permitted? Three acts, three regimes: the touch of the hand (מגע), the force that sets the wine moving without touching it (כח), and treading with the foot. The siman grades them, and the answer is never given in one word: it is given in two — forbidden to drink, and forbidden or not for benefit (seifim 21-22).

3. Master table A — the איסור הנאה and the Rama's leniency

Basis: seifim 1 and 2 of the Mehaber with the Rama's gloss, and seif 24, which draws the widest consequence from them. This table answers a single question: what may be done with this wine, if not drink it?

The case	Drinking	Benefit (הנאה)	Source
Their ordinary wine — סתם יינם, according to the Mehaber	Forbidden	Forbidden	שו״ע יו״ד קכ״ג:א
Our wine touched by a non-Jew, according to the Mehaber	Forbidden	Forbidden — « וה״ה למגעם ביין שלנו »	שו״ע יו״ד קכ״ג:א
Those same two cases, according to the view the Rama reports for our time	Forbidden	Permitted	רמ״א יו״ד קכ״ג:א
Collecting a debt from a non-Jew by taking his wine	Forbidden	Permitted — it is like rescuing one's own from their hand	רמ״א יו״ד קכ״ג:א
He transgressed and bought it, or sold it — so there is loss	Forbidden	Permitted, as in any other loss	רמ״א יו״ד קכ״ג:א
Buying or selling it לכתחלה in order to profit	Forbidden	Forbidden — some are lenient, « וטוב להחמיר »	רמ״א יו״ד קכ״ג:א ; see siman 132
Making a bath of their wine for a sick person not in mortal danger	—	Forbidden — « אסור לעשות מרחץ מסתם יינם לחולה שאין בו סכנה »	שו״ע יו״ד קכ״ג:ב ; see the end of siman 155
Brandy distilled from their wine	Forbidden	Forbidden like the wine itself, though it is only its vapour	שו״ע ורמ״א יו״ד קכ״ג:כ״ד

⚠ Do not overread the Rama. The Taz, opening the siman, sets out how the two grounds fit together: summary — because of their daughters they forbade it for drinking, and because of the decree of yayin nesekh they forbade it even for benefit; and by that second ground there is room for leniency today, since true yayin nesekh is no longer common among us (ט״ז יו״ד קכ״ג ס״ק א). The ground touching drinking has not moved an inch: no line in this siman permits drinking their wine.

4. Master table B — which liquid counts as wine

Basis: seifim 3 to 8. This is the practical heart of the siman, and the question always takes the same form: does the non-Jew's touch still meet wine?

The liquid	Does the touch forbid it?	The reason, or the qualification	Source
Cooked wine of ours — יין מבושל	No — « יין מבושל שלנו שנגע בו העובד כוכבים מותר »	And from when is it called cooked? « ומאימתי נקרא מבושל משהרתיח על גבי האש » — the Shach specifies that its measure must diminish through the boiling, as the Rashba and the Ran wrote (ש״ך יו״ד קכ״ג ס״ק ז)	שו״ע יו״ד קכ״ג:ג
Wine with honey and pepper whose taste has changed	No — « אם נשתנה טעמו מחמתם אינו נאסר במגע עובד כוכבים »	The Rama adds that honey alone or pepper alone is the same; the Shach extends it to anything that changes the taste of the wine (ש״ך יו״ד קכ״ג ס״ק ח)	שו״ע ורמ״א יו״ד קכ״ג:ד
A cooked dish containing wine	No, even before it boiled — « תבשיל שיש בו יין ונגע בו העובד כוכבים אפי׳ קודם שהרתיח אין בו משום יין נסך »	But the Rama draws a line: « ודוקא תבשיל שאין היין ניכר בו בעין » — in fat or mustard where the wine visibly floats on top, the prohibition does apply	שו״ע ורמ״א יו״ד קכ״ג:ה
Congealed wine — יין שנקרש	No — « ויין שנקרש אין בו משום מגע עובד כוכבים »	And all the more so if he touched a shard soaked with wine. The Shach hesitates to rely on this once it has melted again (ש״ך יו״ד קכ״ג ס״ק י״ב)	רמ״א יו״ד קכ״ג:ה
Vinegar that bubbles when thrown on the ground	No — « חומץ שמבעבע כשמשליכין אותו על הארץ אינו נאסר במגע עובד כוכבים »	The bubbling is the test, and the Shach explains why: summary — as long as it does not bubble we are not expert enough to say whether it is vinegar or not (ש״ך יו״ד קכ״ג ס״ק י״ג)	שו״ע יו״ד קכ״ג:ו
A barrel found soured to the point of bubbling	No, retroactively	« ותוך שלשה ימים למפרע נגע בו העובד כוכבים אין לחוש למגעו » — three days earlier it was already full vinegar	שו״ע יו״ד קכ״ג:ז
Unripe grape juice — מי הבוסר	Yes — « מי הבוסר נאסרים במגע עובד כוכבים »	Because we are not expert enough to say from when it is called בוסר (ש״ך יו״ד קכ״ג ס״ק ט״ו ; ט״ז יו״ד קכ״ג ס״ק ה)	שו״ע יו״ד קכ״ג:ח
Wine diluted with water — יין מזוג	Yes, as long as it keeps a taste of wine	« יין מזוג כל זמן שיש בו טעם יין אסור » ; some permit at six parts water, as explained in siman 134	רמ״א יו״ד קכ״ג:ח

💡 The common thread: two mechanisms share this table, and they are worth naming. The first is identity: the liquid has ceased to be wine — it is cooked, it is vinegar, it is congealed. The second is cover: the wine is still wine, but it is sunk in something else and is no longer ניכר בעין. The first holds for good; the second collapses the moment the wine becomes visible again, which is exactly the limit the Rama sets in seif 5.

5. Master table C — the threshold of המשכה

Basis: seifim 17 to 20, the most technical in the siman. As long as the trodden grapes have not crossed this threshold there is nothing to forbid — and once crossed, everything in the vat follows.

The act	Is there המשכה?	The consequence	Source
The wine flows of itself down the slope of the vat, cleared of the skins	Yes — « מאימתי נקרא יין ליאסר במגע עובד כוכבי׳ משהתחיל לימשך »	The whole vat becomes forbidden, « ונאסר כל מה שבגת אפי׳ לא נגע אלא בחרצנים ובזגים אם יש בהם טופח על מנת להטפיח »	שו״ע יו״ד קכ״ג:י״ז
The wine has not been separated from the skins down to the floor of the vat	No	No המשכה, so no status of wine yet; the Shach notes that clearing only the top is not enough (ש״ך יו״ד קכ״ג ס״ק ל״ג)	שו״ע יו״ד קכ״ג:י״ז
He fills a cup from the vat, meaning to take it clear of the skins	Yes	The intention to separate is itself enough to make a המשכה	שו״ע יו״ד קכ״ג:י״ח
He sets a basket into the vat or into a trodden tub	Yes — « וכן אם נתן סל לתוך הגת או גיגית דרוכה נקרא המשכה »	The clear wine enters the basket and separates there from the skins	שו״ע יו״ד קכ״ג:י״ח
He takes the skins together with the wine	No — « אבל אם לקח החרצנים עם היין לא הוי המשכה »	And even if a non-Jew took them together, the remainder may be put back	שו״ע יו״ד קכ״ג:י״ח
A tub of trodden grapes standing in a non-Jew's house	A presumption against it	« גיגית מלאה ענבים דרוכים עומדת בבית העובד כוכבים יש לאסור שמא המשיך ממנה »	שו״ע יו״ד קכ״ג:י״ט
A sealed and full vat, from which wine and skins descend together into a basket	Not in the vat	« אין על מה שבגת תורת יין אלא על מה שבסל בלבד » — only the basket has the status of wine; if he touches it, the basket is forbidden	שו״ע יו״ד קכ״ג:כ׳
That forbidden basket is poured back into the vat	The vat falls	Through mixture — unless the skins and stalks hold sixty against the wine that fell in from the basket	שו״ע יו״ד קכ״ג:כ׳ ; ש״ך יו״ד קכ״ג ס״ק מ״א

The threshold in one sentence: המשכה is not a flow, it is a separation. What counts is not that the liquid moves — it is that the clear wine stops being mixed with the skins. That is why a cup drawn with intent makes one, why a basket set in the vat makes one, and why a handful of skins taken with their wine does not.

6. By-products of the vat

Basis: seifim 9 to 16. Once the wine is made, the vat still holds skins and pips (חרצנים), stalks (זגים) and lees (שמרים) — and by putting water back on them one draws a weak wine (תמד). The siman devotes eight seifim to them, and the shared principle is simple: these residues are worth whatever wine still clings to them.

The residue	Its status	The deciding condition	Source
Water put on our skins trodden by foot, without wheel and beam	Forbidden on the first and second round	And that even if he did not recover the measure he poured in	שו״ע יו״ד קכ״ג:ט
The same skins, but pressed with the wheel	No yayin nesekh	Unless he poured three measures of water and recovered four	שו״ע יו״ד קכ״ג:ט
Any תמד that is good to drink	One view forbids it in any event	« ויש מי שאומר שאין להתיר מגע עובד כוכבים בשום תמד » — « כל שהוא משובח לשתייה משום דמחליף ביין גמור »	שו״ע יו״ד קכ״ג:ט
Taking the skins and stalks out of the vats	To be avoided through them	« יש להזהר מלהוציא החרצנים והזגים מהגתות על ידי עובדי כוכבים או כנענים » — and that even after the first and second wine	שו״ע יו״ד קכ״ג:י
Our lees, made into תמד, from which he recovered only the measure	First round forbidden if he touched them; second round permitted	The Taz notes that this distinction does not sit well with the view reported in seif 9 (ט״ז יו״ד קכ״ג ס״ק ז)	שו״ע יו״ד קכ״ג:י״א
Their lees	Always forbidden	« אבל שמרים של עובדי כוכבים לעולם אסורים אפילו לא מצא אלא כדי מדתן »	שו״ע יו״ד קכ״ג:י״א
A barrel emptied of its lees and rinsed with water	No further concern for any touch	Because the wine is nullified in the rinsing water	שו״ע יו״ד קכ״ג:י״ב
Shards soaked with their wine, which give it back to water	Forbidden for benefit	« חרסים שבלעו יין של עובד כוכבים הרבה עד שכששורין אותם במים פולטים יינם אסורים בהנאה » — the Shach infers that one may not even prop a bed leg with them (ש״ך יו״ד קכ״ג ס״ק כ״ה)	שו״ע יו״ד קכ״ג:י״ג
Their skins, stalks and lees	Forbidden for benefit for twelve months	« תוך י״ב חדש אסורים בהנאה ולאחר י״ב חדש מותרים אפילו באכילה » — but only if he first made תמד of them with water; otherwise forbidden for ever, even dried in an oven	שו״ע יו״ד קכ״ג:י״ד
Skins skimmed off the vat before the המשכה	Never forbidden	The Rama derives this from the threshold of seif 17; likewise for those who tread grapes in a barrel, even though the wine floats above them	רמ״א יו״ד קכ״ג:י״ד
Dough leavened with their lees during those twelve months	The whole dough is forbidden for benefit	« המחמיץ בשמרי יין של עובדי כוכבים תוך זמן איסורם כל העיסה אסורה בהנאה » — the Shach: even in a thousand it is not nullified, since it was put in for its taste (ש״ך יו״ד קכ״ג ס״ק כ״ח)	שו״ע יו״ד קכ״ג:ט״ו
The wine residue hardened on the walls of casks	The custom permits, without scraping	« שכיון שנתייבש כל כך כבר כלה כל לחלוחית יין שבו וכעפר בעלמא הוא » — the Taz still wants a thorough washing and scraping לכתחלה (ט״ז יו״ד קכ״ג ס״ק ט)	שו״ע יו״ד קכ״ג:ט״ז

7. Treading with him — hand, force and foot

Basis: seifim 21 and 22, where the siman leaves substance behind for the act. Three different acts produce three different results, and here the drinking / benefit distinction becomes operative.

■ מגע — the hand. The direct touch of a non-Jew's hand in the wine. This is the principal case of seif 1: forbidden to drink, and forbidden for benefit according to the Mehaber. The details of touching are the business of the whole of siman 124.

↓ one rung lower

■ כח — force. He does not touch the wine, but his movement sets it moving. The Rama in seif 21: « ואם דרך כל מה שנמשך מכחו ויצא לחוץ נאסר » — and he refers expressly to siman 124. The Shach adds that what remains in the vat is not affected, and that this prohibition bears on drinking alone (ש״ך יו״ד קכ״ג ס״ק מ״ד־מ״ה).

↓ one rung lower still

■ דריכה — the foot alone. Seif 22 is the borderline case of the siman: « עובד כוכבים שדרך היין ולא נגע בו והרי ישראל עומד על גבו וישראל הוא שכנסו בחבית הרי זה אסור בשתייה ». Three safeguards at once — he did not touch, a Jew stood over him, a Jew gathered the wine into the barrel — and it is still forbidden to drink. But only to drink.

⚖ Why one does not tread with him

Seif 21 lays down the rule: « אין דורכין עם העובד כוכבים בגת… שמא יגע בידים וינסך ואפילו היה כפות » (שו״ע יו״ד קכ״ג:כ״א). Even bound, one does not tread with him.

The Rama then marks out the scope with a precision not to be missed: the rule aims at a tub or vat from which the wine is customarily drawn, and there we decree the state before המשכה on account of the state after it; but in a trough from which one does not customarily draw, « אבל בעריבה שאין דרך למשוך משם מותר לדרוך עמו », and it is likewise permitted to buy from him grapes trodden in a trough.

The Taz does not leave it there: summary — I heard from many sages and pious men who decreed not to take from a non-Jew any trodden grapes in any vessel whatsoever, and so they ruled in practice; and it is right to conduct oneself so wherever possible (ט״ז יו״ד קכ״ג ס״ק ט״ז).

8. The four closing cases of the siman

Seif	The case	The ruling
23	A barrel of yayin nesekh set among kosher barrels	« אם חבית של יין נסך מונחת עם חביות כשירות צריך לעשות לה היכר » — a distinguishing mark must be made for it, so that it is not confused
24	Brandy distilled from their wine — אגוא״ה ארדיינט״י	Forbidden for benefit like the wine itself. The Rama explains the word: « יין שרוף שעושין מיין נסך אע״פ שאינו רק זיעה מן הנסך הרי הוא כאיסור עצמו », following the Rivash
25	Coated coriander seeds bought from a non-Jew	« מותר ליקח מהעובד כוכבים קוליינדר״י קונפיט״י אע״פ שנותנין הקוליינדר״י בחומץ » — because it is a taste that spoils; see the end of siman 134
26	The honey of the Ishmaelites	Forbidden — the Shach explains that it is wine boiled down until it thickens into a kind of honey, and concludes that although there is a ground to permit, in practice he forbids it (ש״ך יו״ד קכ״ג ס״ק מ״ט־נ׳)

💡 The last line of the siman is not a law but a repair. The Rama closes the twenty-six seifim with a responsum of the Rosh: « מי ששתה יין נסך בשוגג י״א שיתענה ה׳ ימים נגד ה׳ פעמים גפן שבחומש » (רמ״א יו״ד קכ״ג:כ״ו). Five fast days, matching the five occurrences of the word גפן in the Chumash — the siman that opened on a prohibition of benefit closes on a road back.

9. The 7 golden rules

⚖ What has to be known by heart

Two prohibitions, not one. Wine poured as a libation and סתם יינם are neither on the same level nor part of the same discussion. What the Rama eases is the second, and for benefit alone.
Drinking never moves. Not one of the twenty-six seifim permits drinking their wine, nor our wine that they have touched.
A liquid that has ceased to be wine does not come back. Cooked, soured, congealed, or changed in taste by honey and pepper: the touch no longer bites.
Hidden wine is still wine. A dish containing wine is permitted as long as the wine is not ניכר בעין in it; the moment it floats, it is caught again.
Before המשכה, nothing. Trodden grapes are not wine in law as long as the clear liquid has not separated from the skins down to the floor of the vat.
Residues are worth the wine in them. Skins, stalks and lees are forbidden for benefit for twelve months, provided they were first made into תמד; otherwise the prohibition never lapses.
Three acts, three regimes. The hand forbids most, force forbids the drinking of what came out, the foot alone still forbids drinking. None is handled like the others.

10. Mnemonic — the word יין

The very word the siman turns on carries its three questions, in the order they must be asked.

י — יֵשׁ כָּאן יַיִן? Is there wine here? Cooked, soured, congealed, changed in taste, sunk into a dish: is the substance still wine? (seifim 3 to 8, 16)

י — יַד מִי נָגְעָה? Whose hand touched it, and how? Hand, force, foot — and the threshold of המשכה decides whether there was anything to touch at all. (seifim 17 to 22)

ן — נִשְׁאַר מַה? What is left permitted? The answer always comes in two stages: drinking first, then benefit. (seifim 1-2, 13 to 15, 24)

11. The 6 classic traps

Blurring the two prohibitions. Saying “yayin nesekh” of a non-Jew's wine that nobody poured before an idol is a shortcut that loses the whole siman. Seif 1 says סתם יינם, and that is something else.
Reading the Rama as a licence to trade. He permits collecting a debt and covers one who has already bought or sold; buying or selling לכתחלה for gain remains forbidden, and the Rama himself concludes that it is good to be strict.
Thinking that “cooked” means hot. Seif 3 says משהרתיח על גבי האש, and the Shach requires that the boiling have reduced the measure. Wine merely warmed is not מבושל.
Applying המשכה to a sealed and full vat. Seif 20 says the opposite: in a sealed and full vat there is no המשכה, and the status of wine rests only on the basket set before it.
Assuming that without a touch nothing happens. Seif 22 lines up three safeguards — no touch, a Jew present, a Jew gathering the wine — and still rules it forbidden to drink.
Treating slightly soured wine as vinegar. The test is bubbling when it is thrown on the ground; below that, says the Shach, we cannot tell whether it is vinegar, and the regime of wine continues.

12. Eight practical cases

The question	The siman's answer	Seif
A non-Jew carried the open wine bottle to the table.	The wine is forbidden to drink; as for benefit, the Mehaber forbids and the Rama reports the view that permits it today. The details of touching belong to siman 124.	1
The same act, but the wine was cooked.	Permitted — and the Shach adds that one may even drink it together with them.	3
A wine sauce that a non-Jew stirred.	Permitted, even before it boiled, as long as the wine is not visible in substance; if it floats, the prohibition applies.	5
A non-Jewish debtor who can pay only in wine.	The Rama permits taking it in payment: it is like rescuing one's own from their hand.	1
A sick person not in mortal danger, whom one wishes to bathe in wine.	Forbidden — seif 2 says so expressly, and refers to the end of siman 155.	2
A non-Jewish worker offers to take the skins out of the vat.	To be avoided, even after the first and second wine.	10
Treading the harvest with a non-Jewish worker.	Forbidden in a vat or a tub; the Rama permits a trough, but the Taz reports sages who forbade it everywhere in practice.	21
A brandy distilled from their wine.	Forbidden for benefit like the wine itself: the vapour follows the prohibition it came from.	24

13. Recap of the 26 seifim — one line each

Seif	What it teaches
1	Their ordinary wine is forbidden for benefit, and so is their touch on ours; the Rama eases benefit for our time, permits collecting a debt and covers loss, but not deliberate trade.
2	One does not make a bath of their wine for a sick person who is not in danger.
3	Our cooked wine that they touched is permitted; it is called cooked once it has boiled on the fire.
4	Wine given honey and pepper, if its taste has changed on their account, escapes the touch.
5	A dish containing wine escapes the touch even before boiling; the Rama limits this to wine not visible in substance, and adds congealed wine.
6	Vinegar that bubbles when thrown on the ground is not affected by the touch.
7	A barrel found soured to that degree has nothing to fear from touches in the three preceding days.
8	Unripe grape juice remains affected; so does diluted wine, as long as it keeps its taste.
9	Water put on our foot-trodden skins is forbidden on the first two rounds; pressed with the wheel, the measure decides — and one view is lenient in no drinkable תמד at all.
10	Do not have them take the skins and stalks out of the vats, even after the second wine.
11	Our lees made into תמד: first round forbidden, second permitted; theirs are always forbidden. Raisin wine is wine.
12	A barrel emptied of its lees and rinsed fears no further touch: the wine is nullified in the water.
13	Shards soaked with their wine, which give it back to water, are forbidden for benefit.
14	Their skins, stalks and lees are forbidden for benefit for twelve months and then permitted — provided they were first made into תמד; the Rama excludes what was skimmed off before the המשכה.
15	Dough leavened with their lees during those twelve months is wholly forbidden for benefit.
16	The hardened residue on the walls of casks is treated as mere dust, and the custom does not scrape it.
17	Must becomes wine at the המשכה: when the clear wine separates from the skins and flows down to the floor of the vat.
18	A cup drawn with the intention of separating, or a basket set into the vat, makes a המשכה; taking the skins along with the wine does not.
19	A tub of trodden grapes in their house is forbidden, lest they have drawn wine from it.
20	In a sealed and full vat only the basket set before it has the status of wine; poured back into the vat it drags the vat with it, unless there is sixty against it.
21	One does not tread with them, even bound; whatever comes out by their force is forbidden; the Rama permits a trough, from which one does not customarily draw.
22	A non-Jew who trod without touching, under the eye of a Jew who gathered the wine, renders it forbidden to drink.
23	A forbidden barrel stored among kosher barrels must carry a distinguishing mark.
24	Brandy distilled from their wine is forbidden for benefit like the wine, though it is only its vapour.
25	Coated coriander seeds may be bought from them, despite the vinegar the seed is steeped in.
26	The honey of the Ishmaelites is forbidden; the Rama adds the responsum of the Rosh for one who drank their wine unwittingly.

14. Final flash card

Flash question	Answer	Source
Their ordinary wine, in one sentence?	Forbidden to drink, and for benefit according to the Mehaber	שו״ע יו״ד קכ״ג:א
What does the Rama ease?	Benefit only, and on the ground of loss	רמ״א יו״ד קכ״ג:א
From when is wine “cooked”?	Once it has boiled on the fire — the Shach wants the measure reduced	שו״ע יו״ד קכ״ג:ג ; ש״ך יו״ד קכ״ג ס״ק ז
The test for vinegar?	It bubbles when thrown on the ground	שו״ע יו״ד קכ״ג:ו
The threshold of המשכה?	The clear wine separating from the skins, down to the floor of the vat	שו״ע יו״ד קכ״ג:י״ז
How long are their residues forbidden?	Twelve months, if they were first made into תמד	שו״ע יו״ד קכ״ג:י״ד
Trodden by him, untouched, under supervision?	Forbidden to drink — but to drink only	שו״ע יו״ד קכ״ג:כ״ב
Their brandy?	Like the wine it was drawn from	שו״ע ורמ״א יו״ד קכ״ג:כ״ד

⚖ The reflex in 3 questions

Is it wine? Cooked, soured, congealed, transformed, or sunk out of sight: the touch no longer bites.
Is it wine yet? In the vat everything turns on the threshold of המשכה — before it, there is nothing to forbid.
What did he do, and what is left? Hand, force or foot; then answer in two stages, drinking first and benefit after.

For halakha lema'aseh, consult your Rav.

🎓 Recap of the study path

Level	Content	What it gives
🌱 Level 1 — Base	Text of the 26 seifim, translation, step-by-step explanation	Overall understanding
⚡ Level 2 — Lamdan	The gueder of סתם יינם, the two grounds of the decree, the threshold of המשכה and the ladder מגע · כח · דריכה	In-depth study
✨ Level 3 — Synthesis	Three master tables, golden rules, mnemonic, traps, recap of the 26 seifim	Practical command and review
📜 Level 4 — Halakha lema'aseh	Practical psak according to the ש״ך, the ט״ז, the פתחי תשובה and the poskim	Contemporary application

💡 Suggested next steps:

Reread Siman קכ״ג in the Shulchan Aruch itself with the ש״ך and the ט״ז — the longest in this block, and its twenty-six seifim divide well into three sittings
Study the neighbouring simanim of the wine block: 122 (a taste that spoils, in vessels), 124 (who renders wine forbidden, and touching the barrel), 125 (the force of a non-Jew) and 126 (mixture and נצוק)
Follow the siman's own cross-references: 132 on trade, 134 on diluted wine and on a taste that spoils, 155 on the sick person, 114 on buying their leavened food
Take siman 123 alongside tractate עבודה זרה, the source of תמד, of המשכה and of treading
Discuss personal cases with a Rav — halakha lema'aseh is decided with a Rav

📖 Sources for this siman on Sefaria:

~ ~ ~ ~ ~
DAAT · הרב יוסף חיים סממה
תלמיד חכם · מעביר שיעורים בהלכה ובחסידות
סימן קכ״ג · Level 3 — Synthesis / Review · כמה דינין מיין נסך
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