✦ ❖ ✦ D A A T · L E V E L 3 — S Y N T H E S I S / R E V I E W ✦ ❖ ✦

Siman 125 — Wine moved by a non-Jew's force — koaḥ and koaḥ koḥo

דין יין הבא מכח עובד כוכבים וכח כחו

Wine a non-Jew set moving without ever touching it: the ladder of כחות, the קורת הגת and its three forces, force mingled with a Jew's, missing intent, the נצוק of seif 1, and the line that separates what may not be drunk from what may not be used at all
Structured review, psak tables, rapid memorisation

Source: Shulchan Aruch, Yoreh De'ah קכ״ה — 11 seifim
Nossei kelim: ש״ך (Shach) · ט״ז (Taz) · באר הגולה · ביאור הגר״א · פתחי תשובה · באר היטב
Compiled by: הרב יוסף חיים סממה · DAAT
For students who have mastered Levels 1 and 2
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📑 Plan of the synthesis

The axiom: כחו של עובד כוכבים — the wine his force set moving
The 3 reflex questions: how many forces · did he know · which degree of prohibition
Master grid A — the ladder of forces (seifim 1 and 2)
Master grid B — what breaks the force (seifim 1, 3, 4 and 11)
Master grid C — the two degrees: forbidden to drink, forbidden to benefit from
The נצוק of seif 1 — what stays behind in the vessel
What is no force at all: the stone, the grapes, the water (seifim 5, 6 and 7)
Carrying and pouring: the נוד, the open vessel, the מוט (seifim 8 to 11)
The 6 golden rules
Mnemonic — the memory aid « כחו »
The 5 classic pitfalls
Recap of the 11 seifim — one line each
Final flash card

1. The axiom: כחו של עובד כוכבים — the wine his force set moving

The starting point:

Siman 124 was about the hand: the non-Jew touches the wine, or touches the barrel. Here he touches nothing at all. He lifts a vessel, and the wine flows out by itself. The wine did not come from his hand — it came from his force. That is what Siman 125 is about, and the Mehaber announces it in his very title: דין יין הבא מכח עובד כוכבים וכח כחו.

The Gemara sets out the ladder in one sentence, and the siman unfolds it over eleven seifim:

« בכחו, כולי עלמא לא פליגי דאסיר. כי פליגי — בכח כחו » (עבודה זרה ס׳ ע״א).

The first degree, then, is undisputed: direct force forbids. The argument is about the second — and the Gemara settles it with a reported case: « הוה עובדא בכח כחו, ואסר רב יעקב מנהר פקוד » (עבודה זרה ס׳ ע״א).

The source	What it establishes	Its consequence in the siman
The sugya of כח in Avodah Zarah (עבודה זרה ס׳ ע״א)	A non-Jew's direct force forbids the wine with no contact whatever	The opening clause of seif 1
The case ruled by רב יעקב מנהר פקוד (עבודה זרה ס׳ ע״א)	The second degree of force forbids as well	כח כחו ככחו דמי — seif 2
The sugya of נצוק (עבודה זרה ע״ב ע״ב)	The prohibition of force is rabbinic, and was decreed only on what has flowed out	The Shach's question on the end of seif 1
The Rambam on touch and on force (רמב״ם הלכות מאכלות אסורות פרק י״ב הלכה ב)	Lifting and pouring forbids; lifting without stirring and without touching does nothing	The very wording of seif 1

The Gemara distinguishes the two bodies of wine expressly: « כח דגוי מדרבנן הוא דאסיר, ההוא דנפק לבראי — גזרו ביה רבנן, ההוא דלגואי — לא גזרו ביה רבנן » (עבודה זרה ע״ב ע״ב).

And the Rambam supplies the formula the Mehaber will copy almost word for word: « נטל כלי של יין והגביהו ויצק היין אף על פי שלא שכשך נאסר שהרי בא היין מכחו » (רמב״ם הלכות מאכלות אסורות פרק י״ב הלכה ב).

💡 The landmark: two words that must never be confused. מגע — contact — forbids the wine even for benefit; that is Siman 124. כח — force — forbids only drinking: the wine may still be sold. Whenever a seif here looks lenient, it is almost always because it speaks of force and not of contact.

⚖ Two cumulative conditions for force to bite

An act that moves the wine — the Mehaber puts it as הגבהה: he lifted the vessel. The Rama adds the other side, in the name of the Beit Yosef: « או שלא הגביה הכלי » — if he did not lift it, everything is permitted (רמ״א יו״ד קכ״ה:א). The Taz devotes his whole first ס״ק to this condition, and finds it hard to square with wine trodden in Siman 123, where nothing is lifted at all (ט״ז יו״ד קכ״ה ס״ק א).
Knowledge — if he did not know it was wine, his force does not count: seif 1 concludes הכל מותר אפי׳ בשתייה, and seif 11 says the same for wine that spills as he walks.

Keep the נפקא מינה in view: a non-Jew who shifts a sealed vessel of wine, or who does not know what he is carrying, forbids nothing; one who lifts and pours knowingly forbids — but for drinking only.

2. The 3 reflex questions

■ 1. HOW MANY FORCES STAND BETWEEN HIS HAND AND THE WINE? One — כחו: forbidden. Two — כח כחו: the Mehaber rules ככחו דמי, forbidden as well. Three — כח כח כחו, as in the קורת הגת with its three parts: permitted, but בדיעבד only (seif 2).

↓ once the forces are counted, what did he know?

■ 2. DID HE KNOW IT WAS WINE? Without כוונה force does not bite: not the man who thought he was pouring beer, not the one unloading a barrel in the course of his work, not the one whose load spills as he walks (seifim 1, 4 and 11). The Taz warns, though, that the smell alone may tell him.

↓ and if force does bite, how far?

■ 3. WHICH DEGREE OF PROHIBITION? Ordinary force forbids drinking and leaves benefit intact. But an object pushed until it falls into the wine (seif 5) is no longer force at all: it is contact by means of an object, done on purpose — and it forbids benefit too.

On the first point the Shach cuts off any attempt to turn seif 2 into a practice: « אבל לכתחלה אסור אפילו בעשרה כחות ויותר » (ש״ך יו״ד קכ״ה ס״ק ד).

On the second, the Taz recalls a detail the Gemara gives and the seif leaves out: « בגמרא איתא דאפילו בריחא תליא מלתא » (ט״ז יו״ד קכ״ה ס״ק ה).

3. Master grid A — the ladder of forces

Built on seifim 1 and 2 of the Mehaber, with the Shach and the Taz. What is counted is the number of intervening parts between the non-Jew's hand and the wine, not the distance travelled.

Degree	The case in the siman	Ruling	Source
כחו — his direct force	« נטל עובד כוכבים כלי של יין והגביהו ויצא היין אף על פי שלא שכשך נאסר בשתייה שהרי היין בא מכחו »	Forbidden to drink; benefit remains permitted	שו״ע יו״ד קכ״ה:א
כח כחו — the force of his force	Wine driven by a part that his hand set in motion	Same as the first degree — כח כחו ככחו דמי	שו״ע יו״ד קכ״ה:ב
כח כח כחו — the third force	« כגון קורת הגת שגלגלה עובד כוכבים שיש שם ג׳ כחות הדפין והגלגל והקורה »	Permitted בדיעבד, and even for drinking	שו״ע יו״ד קכ״ה:ב
Any degree at all, לכתחלה	One does not put oneself in this position to begin with	Forbidden, even at ten removes of force	ש״ך יו״ד קכ״ה ס״ק ד

💡 How to count the three forces of the קורת הגת: the non-Jew pushes the boards (הדפין); the boards turn the wheel (הגלגל); the wheel lowers the beam (הקורה); and it is the beam that presses the grapes. His hand is therefore three parts away from the wine. Take one link out of that chain and you are back in forbidden כח כחו.

4. Master grid B — what breaks the force

The siman gives more room to what breaks force than to force itself. Four distinct mechanisms, not to be mixed up: ignorance, absence of any act, mingled force, and an act with no effect.

What happens	Why the force does not bite	Ruling	Source
He did not know the vessel held wine	No כוונה: there is no act aimed at wine	Everything is permitted, drinking included	שו״ע יו״ד קכ״ה:א
He did not lift the vessel	He moved nothing: there is no force at all	Everything is permitted	רמ״א יו״ד קכ״ה:א, in the name of the Beit Yosef
A Jew and he poured together — « ואפילו אם היה העובד כוכבים יכול לבדו לערות בלא סיוע ישראל »	The force is mingled, and no longer his alone	Permitted בדיעבד	שו״ע יו״ד קכ״ה:ג
But the Jew who helps is a child — « והוא שיהא הישראל המסייע גדול אבל אם היה נער קטן אסור משום דהוי מסייע שאין בו ממש »	Help with no substance is not a force	Forbidden	שו״ע יו״ד קכ״ה:ג
The wine was already flowing and he only improved the flow — « אם היין מקלח מהחבית שבעגלה לתוך הכובא והעובד כוכבים מגביה העגלה כדי שיקלח היין יותר יפה מותר »	His act produced nothing: מסייע שאין בו ממש	Permitted	שו״ע יו״ד קכ״ה:ד
He unloads the barrel and wine spurts out — « עובד כוכבים שבא לפרוק חבית יין מעל העגלה ויצא מכחו יין לחוץ שרי דהוי שלא בכוונה דבמלאכתו הוא עוסק »	He is busy with his own work: the force is unintended	Permitted	רמ״א יו״ד קכ״ה:ד
He carries a barrel and wine comes out as he walks — « ובלכתו יצא מהיין לחוץ שלא בכוונה מותר בשתייה אפילו מה שיצא לחוץ דכחו שלא בכוונה לא גזרו »	The Sages never decreed on unintended force	Permitted to drink, even what spilled	שו״ע יו״ד קכ״ה:י״א

⚠ The fine line of seif 4: lifting the cart so that the wine flows better is permitted; lifting it so that the wine flows at all is not. The Rama draws the distinction expressly, and the Shach grounds it in Tosafot: an act that merely improves a flow already under way is a מסייע שאין בו ממש (ש״ך יו״ד קכ״ה ס״ק ז).

5. Master grid C — the two degrees of prohibition

The siman knows not one verdict but three: permitted, forbidden to drink, forbidden even to benefit from. What decides is not how grave the act looks but how it is classified: force, contact through an object, or nothing at all.

The act	Its classification	Ruling	Seif
He lifts and pours knowing that it is wine	כחו בכוונה	Forbidden to drink, permitted for benefit	1
He throws a stone or an object into the wine	Neither contact nor force upon the wine	Permitted, drinking included	5
He pushes a rolling object until it falls into the wine	Contact through an object, and deliberate	Forbidden even for benefit	5
He did that same act בחמתו, in a fit of temper	שלא בכוונה — his mind is not on the wine	Permitted, drinking included	5
He pours from his vessel into the one a Jew holds	His force upon the stream that leaves	What has flowed out is forbidden to drink	8
The Jew pours into the vessel he holds	The force is the Jew's, not his	Permitted, drinking included	8
He shakes the vessel	שכשוך — the very act of ניסוך	The wine is forbidden	8

Seif 5 must be read in one breath: « זרק אבן או חפץ לתוך היין מותר אפי׳ בשתייה אבל אם החפץ מתגלגל והוא דוחהו עד שנופל לתוך היין אסור אפילו בהנאה » (שו״ע יו״ד קכ״ה:ה).

⚖ Why is a pushed object graver than a thrown one?

The Taz brings the two explanations of the Rosh. On the first, the stringency has nothing to do with the act: we simply suspect that in pushing he touched the wine with his hand — hence the leniency when he acts בחמתו, where no such suspicion arises. On the second, the push itself is contact through an object, done deliberately, and that forbids benefit whatever we suspect. The Tur wrote as the second explanation has it, and the Taz draws out the practical difference: on the first, certainty that he did not touch would permit; on the second, it would not (ט״ז יו״ד קכ״ה ס״ק ז).

6. The נצוק of seif 1 — what stays behind in the vessel

Seif 1 does not stop at the wine that flowed out. The Mehaber adds that what remains in the vessel is forbidden as well, משום נצוק — the stream joining the wine above to the wine below makes the two one body. The Rama at once brings the opposing view: « וי״א דלא אסרינן נצוק בכח עובד כוכבים » (רמ״א יו״ד קכ״ה:א).

Then he tempers his own leniency: « ומכל מקום יש להחמיר אם לא בהפסד מרובה » (רמ״א יו״ד קכ״ה:א).

⚖ A seif the two great commentators will not let stand

The Shach opens the siman with a threefold objection to the end of seif 1. First, in Siman 124 the Mehaber himself ruled that what stays inside is permitted. Second, seif 8 here copies the language of the Tur — היוצא אסור בשתייה — which implies that the rest is permitted. Third, and this is the heart of it: « דהא ניצוק אינו אלא ביין האסור בהנאה » (ש״ך יו״ד קכ״ה ס״ק א).

Yet here the wine that flowed out is forbidden only for drinking. The Shach therefore ends in וצ״ע, noting that the same difficulty stands against the Rama. The Taz, for his part, judges the Rama's wording imprecise: « זה לשון אינו מדוקדק דבהפסד מרובה אפי׳ בניצוק גמור » (ט״ז יו״ד קכ״ה ס״ק ד).

Hold on to the end of seif 1, then, as the Mehaber's position, left in צ״ע by the Shach and reworded by the Taz. נצוק itself is treated in Siman 126, to which the Rama refers by name.

7. What is no force at all: the stone, the grapes, the water

Seif 5 — throwing is not pushing

A stone or an object thrown into wine does nothing to it: the object flies on its own, and the non-Jew's force stopped at his hand. An object pushed into the wine, on the other hand, extends his hand as far as the liquid. And that same act done בחמתו becomes permitted again, drinking included.

Seif 6 — grapes tipped into the vat

A non-Jew brings grapes in baskets and in דרדורים — the Mehaber is careful to keep Rashi's gloss: small vats — and tips them into the גת where trodden wine already stands. That is permitted בדיעבד, even though juice has run off the grapes into the bottom of those דרדורים. The Shach gives the reason for the restriction beforehand: that juice has not yet been drawn into the vat, and it is feared one may come to pour real wine (ש״ך יו״ד קכ״ה ס״ק ט).

The seif closes with a broader permission: « ואם ישראל מסייע לעובד כוכבים בזריקתו לגת מותר אפילו לכתחלה » (שו״ע יו״ד קכ״ה:ו).

Seif 7 — water poured into wine

« עובד כוכבים שזרק מים לתוך היין מותר אפילו בשתיה והוא שאינו מכוין למוזגו » (שו״ע יו״ד קכ״ה:ז).

Everything turns on intent: tossing water at random into large barrels, or into a cup without knowing that it is wine, does nothing; but aiming at מזיגה, the ritual dilution of wine, forbids drinking. And in doubt the Mehaber rules: « ואם אינו ידוע אם כוון למזיגה אם לאו מותר » (שו״ע יו״ד קכ״ה:ז). The Taz gives the reason in three words: a doubt in a rabbinic matter goes to the lenient side (ט״ז יו״ד קכ״ה ס״ק י״א). The Shach adds that even those who hold נצוק חיבור say so only of wine poured into wine, never of water poured into wine (ש״ך יו״ד קכ״ה ס״ק י).

8. Carrying and pouring: the נוד, the open vessel, the מוט

The last four seifim leave the cellar for the road. There the Gemara had set two opposite regimes according to the vessel: « האי גוי דדרי זיקא וקאזיל ישראל אחוריה, מליא — שרי, דלא מקרקש » (עבודה זרה ס׳ ע״א). Then, for the skin, it closes with a sweeping permission: « רב אשי אמר: זיקא, בין מליא ובין חסירא — שרי, מאי טעמא? אין דרך ניסוך בכך » (עבודה זרה ס׳ ע״א).

Situation	Ruling	Reason	Source
He pours from his vessel into a Jew's — « עובד כוכבים שמערה מכלי שבידו לכלי שביד ישראל היוצא אסור בשתייה »	What flows out is forbidden to drink	The stream comes from his force	שו״ע יו״ד קכ״ה:ח
The Jew pours into the vessel he holds	Permitted, drinking included	The force is the Jew's	שו״ע יו״ד קכ״ה:ח
He shakes the vessel — « ואם נדנד העובד כוכבים הכלי נאסר היין »	The wine is forbidden	שכשוך is the act of ניסוך itself	שו״ע יו״ד קכ״ה:ח
He carries a skin holding its mouth — « העביר העובד כוכבים נוד של יין ממקום למקום והוא אוחז פי הנאד בידו בין שהיה הנוד מלא או חסר מותר »	Permitted, full or not	The wine sloshes, but that is no way of ניסוך	שו״ע יו״ד קכ״ה:ט
An open vessel not full, the Jew behind him	Permitted to drink	He cannot reach the wine	שו״ע יו״ד קכ״ה:י
The same, but he shook it — « וי״א דאפילו שכשכו בכלי שרי כאן »	Permitted here as well, וכן עיקר	A wide vessel is not one a man gladly shakes	רמ״א יו״ד קכ״ה:י
An open vessel, full, the Jew behind him — « ואם הוא מלא אסור בהנאה שמא נגע בו »	Forbidden even for benefit	He may well have put his hand in	שו״ע יו״ד קכ״ה:י
The Jew walks beside him and watches	Permitted even when full	He cannot touch unseen	שו״ע יו״ד קכ״ה:י
Carried by two on a pole, or a pail by its ring — « ואם היה נושא הכלי במוט בשנים אפילו מלא והישראל הולך אחריו מותר »	Permitted even when full	The vessel is out of his reach	שו״ע יו״ד קכ״ה:י
He carries a barrel and wine comes out as he walks	Permitted to drink, even what spilled	Unintended force was never decreed upon	שו״ע יו״ד קכ״ה:י״א

💡 The reversal worth remembering: with a skin it is the full vessel that reassures — it does not slosh; with an open vessel it is the other way round: full, it is within reach and therefore forbidden, and it is the partly empty one that reassures. Two different dangers — sloshing on one side, touching on the other — yield two opposite rules. For the skin, the halacha follows the sweeping permission of רב אשי.

⚠ The Rama's condition in seif 10: the permission for a pole carried by two does not stand on its own. The Jew must have helped himself to slide the pole through the ring of the vessel, or have seen the non-Jew slide it through without touching. Failing that, the suspicion of contact returns.

9. The 6 golden rules

Force is not contact. The contact of Siman 124 forbids benefit; the force of Siman 125 forbids drinking only, because it is rabbinic in origin (שו״ע יו״ד קכ״ה:א ; עבודה זרה ע״ב ע״ב).
Two forces forbid, three no longer do — and even then בדיעבד only: the קורת הגת with its three parts (שו״ע יו״ד קכ״ה:ב).
Nothing without knowledge. A non-Jew who does not know that it is wine forbids nothing, whatever he does (שו״ע יו״ד קכ״ה:א ; שו״ע יו״ד קכ״ה:י״א).
No movement, no force. If he did not lift the vessel there is nothing to discuss (רמ״א יו״ד קכ״ה:א).
Force mingled with that of an adult Jew is no longer his — but a child's help does not count: מסייע שאין בו ממש (שו״ע יו״ד קכ״ה:ג).
What would have happened anyway is not his doing. Improving a flow already under way does not forbid; starting it does (שו״ע יו״ד קכ״ה:ד).

10. Mnemonic — the memory aid « כחו »

כ-ח-ו — the three letters of the word כחו

כ — כוונה: with no intent and no knowledge there is no force at all. That is how seif 1 ends and what seif 11 is entirely about (שו״ע יו״ד קכ״ה:א).
ח — חשבון הכחות: count parts, not distance. One, two — forbidden; three — permitted בדיעבד (שו״ע יו״ד קכ״ה:ב).
ו — ורק בשתייה: force reaches drinking only. Benefit falls away just when the act turns into contact through an object (שו״ע יו״ד קכ״ה:ה).

The ladder of acts — from the strictest to the most lenient

דוחה חפץ לתוך היין → forbidden even for benefit — contact through an object (seif 5)
כלי פתוח מלא, והישראל אחריו → forbidden even for benefit — שמא נגע (seif 10)
כחו וכח כחו בכוונה → forbidden to drink, permitted for benefit (seifim 1 and 2)
כח כח כחו → permitted בדיעבד, forbidden לכתחלה (seif 2)
כח מעורב בכח ישראל גדול → permitted בדיעבד (seif 3)
כחו שלא בכוונה → permitted, even what spilled (seifim 1, 4 and 11)
זרק אבן, או ישראל מסייע בזריקה לגת → permitted even לכתחלה (seifim 5 and 6)

11. The 5 classic pitfalls

❌ Pitfall 1 — Treating Siman 125 as a continuation of Siman 124: the two look alike and do not say the same thing. Siman 124 judges contact — the hand, the barrel, the bung — and forbids benefit. Siman 125 judges force, where there is precisely no contact, and forbids drinking only. An argument taken from one and applied as it stands to the other yields a false ruling in both directions.

❌ Pitfall 2 — Thinking that כח כחו is permitted: that is the most natural error, since the Gemara does debate it. The Mehaber rules in three words — כח כחו ככחו דמי — and permits only at the third degree. Count the parts before concluding: the קורת הגת has three, not two.

❌ Pitfall 3 — Turning the בדיעבד of seif 2 into a practice: the seif says בדיעבד מותר in so many words. The Shach shuts the door on any extension: beforehand it is forbidden even at ten removes of force (ש״ך יו״ד קכ״ה ס״ק ד). The same holds for seif 3, where the Shach notes that beforehand the prohibition stands even when the Jew could act alone (ש״ך יו״ד קכ״ה ס״ק ה).

❌ Pitfall 4 — Reciting the end of seif 1 without its commentators: forbidding what stays in the vessel משום נצוק is the Mehaber's position; the Rama brings those who disagree, the Shach leaves it in צ״ע on a point of principle — נצוק operates only on wine forbidden for benefit — and the Taz finds the Rama's wording imprecise. A seif of the Mehaber is not always the received halacha.

❌ Pitfall 5 — Confusing the two acts of seif 5: throwing a stone into wine is permitted even for drinking; pushing a rolling object into the wine is forbidden even for benefit. And that same act done בחמתו, in a flash of temper, becomes wholly permitted again. Three opposite rulings inside one seif of two lines.

For halacha le-ma'aseh, ask your Rav.

12. Recap of the 11 seifim — one line each

Seif	Subject	The essential
1	The principle of כח, and נצוק	A non-Jew took a vessel of wine, lifted it, and the wine came out: even though he did not stir it, the wine is forbidden to drink, since it came from his force; and what remains in the vessel is forbidden too, משום נצוק. Rama: some say נצוק is not applied to a non-Jew's force; and even so one should be strict, except where the loss is great, as in Siman 126. And if it was unintended — he did not know it was wine — or (Rama, in the name of the Beit Yosef) if he did not lift the vessel: everything is permitted, drinking included.
2	The ladder of forces	כח כחו ככחו דמי — the force of his force is like his force. But where it is כח כח כחו, as with the קורת הגת that a non-Jew set rolling, where there are three forces — the boards, the wheel and the beam — it is permitted בדיעבד, drinking included.
3	Mingled force	If a Jew's force and a non-Jew's are mingled together, for instance if both poured at once: permitted בדיעבד. And even if the non-Jew could have poured alone without the Jew's help — provided the Jew who helps is an adult; but if he was a young child, it is forbidden, since that is מסייע שאין בו ממש, help with no substance.
4	Improving a flow already begun	If wine is flowing from the barrel on the cart into the vat and the non-Jew lifts the cart so that the wine flows better: permitted. Rama: but if it would not have flowed at all without his lifting, it is forbidden; and likewise where a Jew is decanting from vessel to vessel and a non-Jew comes and moves his hand — if the wine was flowing anyway, permitted; if not, forbidden. A non-Jew who comes to unload a barrel from the cart and whose force sends wine spurting outside: permitted, since it is unintended, he being busy at his work.
5	The stone thrown and the object pushed	He threw a stone or an object into the wine: permitted, drinking included. But if the object rolls and he pushes it until it falls into the wine: forbidden even for benefit. And if he did so בחמתו, in a fit of temper: permitted, drinking included.
6	Grapes tipped into the vat	A non-Jew who brought grapes in baskets and in דרדורים — Rashi's gloss: small vats — and threw them into the גת where trodden wine stands: permitted בדיעבד, even though there is wine in those דרדורים that ran off the grapes inside them. And if a Jew helps him throw them into the vat, it is permitted even לכתחלה.
7	Water thrown into wine	A non-Jew who threw water into the wine: permitted, drinking included, provided he does not aim at מזיגה — for instance if he threw water into large barrels, or into a cup without knowing it was wine. But if he aims at diluting: forbidden to drink. And if it is not known whether he aimed at dilution or not: permitted.
8	Decanting from vessel to vessel	A non-Jew who pours from the vessel in his hand into one held by a Jew: what flows out is forbidden to drink. And a Jew who pours from the vessel in his hand into one held by a non-Jew: permitted, drinking included. And if the non-Jew shook the vessel, the wine is forbidden.
9	The skin carried	A non-Jew carried a skin of wine from place to place holding the mouth of the skin in his hand: whether it was full or partly empty, it is permitted — and although the wine sloshes, that is no way of ניסוך.
10	The open vessel, and the pole	He was carrying an open vessel of wine with a Jew walking behind him: if it was not full and he did not shake it, permitted to drink. Rama: some permit here even if he shook it, and that is the main view. If it was full: forbidden even for benefit, lest he touched it. If the Jew walks beside him and keeps watch: permitted even when full, since he cannot touch unseen. And if he was carrying the vessel on a pole between two, even full and with the Jew behind: permitted; and the same for a pail carried by its ring. Rama: provided the Jew helped when the pole was put through the ring, or saw the non-Jew put it through without touching.
11	Wine spilling as he walks	A non-Jew who carries a barrel, even on his shoulder, and as he walks wine comes out of it unintentionally: permitted to drink, even what came out, since on unintended force the Sages made no decree.

13. Final flash card

Question	Reflex answer	Source
He lifted the vessel and wine came out?	Forbidden to drink, benefit remains permitted	שו״ע יו״ד קכ״ה:א
He did not lift the vessel?	There is no force at all: everything is permitted	רמ״א יו״ד קכ״ה:א
He thought he was pouring something other than wine?	Without knowledge there is no prohibition — drinking included	שו״ע יו״ד קכ״ה:א
The force of his force?	Like his own force: forbidden	שו״ע יו״ד קכ״ה:ב
Three forces, as in the קורת הגת?	Permitted בדיעבד, never לכתחלה	שו״ע יו״ד קכ״ה:ב ; ש״ך יו״ד קכ״ה ס״ק ד
A Jew and he poured together?	Permitted בדיעבד — unless the Jew is a child	שו״ע יו״ד קכ״ה:ג
He lifted the cart so the wine would flow better?	Permitted: the wine was already flowing	שו״ע יו״ד קכ״ה:ד
He threw a stone into the wine?	Permitted, drinking included	שו״ע יו״ד קכ״ה:ה
He pushed an object into the wine?	Forbidden even for benefit — unless בחמתו	שו״ע יו״ד קכ״ה:ה
He threw water into the wine?	Permitted, unless he aimed at מזיגה; in doubt, permitted	שו״ע יו״ד קכ״ה:ז
He carries a skin holding its mouth?	Permitted, full or not	שו״ע יו״ד קכ״ה:ט
He carries a full open vessel with a Jew behind?	Forbidden even for benefit — שמא נגע	שו״ע יו״ד קכ״ה:י
Wine spurts from the barrel he carries, against his will?	Permitted to drink, even what came out	שו״ע יו״ד קכ״ה:י״א

⚖ The reflex in 3 questions

How many forces? One or two → forbidden to drink. Three → permitted בדיעבד. None, because he lifted nothing → there is nothing to discuss.
Did he know? If he did not know it was wine, or was simply busy at his work, force does not bite.
Force or contact? Force reaches drinking only. The moment a pushed object, a suspected hand or a שכשוך appears, we have left Siman 125 for the stringency of Siman 124 — and benefit falls away.

For halacha le-ma'aseh, ask your Rav.

🎓 Recap of the study path

Level	Content	What it gives
🌱 Level 1 — Base	The text of the 11 seifim, translation, step-by-step explanation	Overall understanding
⚡ Level 2 — Lamdan	The definition of כח — force or extended contact, the Shach's question on נצוק, מסייע שאין בו ממש, and the two explanations of the Rosh on a pushed object	In-depth study
✨ Level 3 — Synthesis	Three master grids, golden rules, mnemonic, pitfalls, recap of the seifim	Practical mastery + review
📜 Level 4 — Halacha le-ma'aseh	The practical ruling according to the ש״ך, the ט״ז, the פתחי תשובה and the poskim	Contemporary application

💡 Suggested next steps:

Reread Siman קכ״ה in the original Shulchan Aruch with the ש״ך and the ט״ז
Study the neighbouring simanim: 124 (a non-Jew's contact with the barrel, to which the Shach refers in almost every ס״ק) and 126 (נצוק, which the Rama announces already in seif 1)
Go back to Siman 123, where wine trodden by a non-Jew is forbidden by his force alone — the case the Taz raises against the condition of lifting
Learn the sugya of כח and כח כחו in tractate Avodah Zarah, and the sugya of נצוק there
Discuss personal cases with a Rav — halacha le-ma'aseh is decided with a Rav

📖 Sources of this siman on Sefaria:

~ ~ ~ ~ ~
DAAT · הרב יוסף חיים סממה
תלמיד חכם · מעביר שיעורים בהלכה ובחסידות
סימן קכ״ה · Level 3 — Synthesis / Review · דין יין הבא מכח עובד כוכבים וכח כחו
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