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 (טור בשם רשב"ם והרא"ש ומרדכי) וה"ה בשאר הפסד כגון אם עבר וקנה או מכר אבל לכתחלה אסור לקנותו ולמכרו כדי להשתכר בו (הגהות מיי' פ"ח דמאכלות אסורות והגה' אשיר"י ומהר"ם פדואה סי' מ"ו) ויש מקילין גם בזה וטוב להחמיר וע"ל סימן קל"ב (שם בשם סמ"ג ואגור בשם הגאונים):

The wine of the nations (non-Jews) is prohibited to derive pleasure from, and the same applies to their contact with our wine. RAMA: this is because of a decree regarding wine that was poured as a libation to idols. Nowadays, when it is not common for nations to make libations to idols, some say that the touch of a non-Jew to our wine does not prohibit its use for pleasure, only for drinking. Similarly, ordinary - non-sacramental - wine of theirs is not prohibited for deriving pleasure from it, and therefore it is permissible to collect a debt from a non-Jew with ordinary wine, as it is considered as saving it from their hands (Tur in the name of Rashbam, the Rosh and Mordechai). And the same applies to other losses, such as if he went ahead and bought or sold, but initially it is forbidden to buy it and sell it in order to profit from it (Commentaries of Maimonides, Chapter 8 of Forbidden Foods, and comments of Ashiri and Mahar"m of Padua, Responsa 46). However, there are those who are lenient even in this, but it is good to be stringent. See Siman 132 (there in the name of Semag and Agur in the name of the Geonim).

It is forbidden to make a bath from the wine of non-Jews for an ill person who is not in danger. (And see further at the end of Siman 155).

Our cooked wine that was touched by an idolater is permitted; and from when is it called "cooked"? From the time it has boiled upon the fire.

Wine in which one mixes honey and peppers: if its taste changed because of them, it is not forbidden by the touch of an idolater. (And the law is the same for honey alone or peppers alone—Beit Yosef in the name of the Responsa of the Rashba).

A cooked dish that contains wine and was touched by an idolater, even before it boiled, is not subject to the laws of Yayin Nesach (libation wine). Rema: And specifically a cooked dish where the wine is not visible to the eye; but in fat or mustard where wine was placed and it is visible, floating on top, it is subject to the laws of Yayin Nesach (Tosafot in the name of the Ritzba). And it seems specifically if its taste did not change because of the thing mixed into it (His own opinion). And if it was mixed with cooked wine: if it contains honey, according to all opinions it is permitted, for it is no worse than if it were honey alone (Hagahot Asheri, Chapter 1 of Avodah Zarah, and His own opinion). And if it does not contain honey: there are those who say we estimate as if the cooked wine were water (Beit Yosef in the name of the Rashbatz and Hagahot Asheri there). And there are those who say that if the cooked wine is the majority, it is not subject to the touch of an idolater (Beit Yosef in the name of the Great Ones of the Generation). And wine that has congealed is not subject to the touch of an idolater (Chiddushei Agudah). And certainly if he touched a shard that has absorbed wine (Hagahot Asheri).

Vinegar that bubbles when thrown upon the ground is not forbidden by the touch of an idolater (Rashba, Rabbeinu Yerucham, and Mordechai).

If a barrel of wine is found to have soured to the point that it bubbles when thrown upon the ground, and within the three days prior an idolater touched it, there is no concern for his touch (Nimukei Yosef, Chapter "The One Who Sells Fruit").

Unripe grape juice (Boser) is forbidden by the touch of an idolater. Rema: Diluted wine, as long as it has the taste of wine, is forbidden (Tur). And there are those who permit it in six parts of water (Beit Yosef in the name of the Rashba), as will be explained in Siman 134.

Water placed on our grape skins that were trodden by foot but not pressed with a wheel and beam: the first and second times are forbidden even if one did not find more than the original measure. If they were pressed with a wheel, they are not subject to Yayin Nesach unless one put in three measures of water and found four. And there is one who says that one should not permit the touch of an idolater in any Temed (meaning: water put on skins and seeds that takes on the taste of wine) as long as it is fit for drinking, because it may be confused with complete wine.

One should be careful not to remove the skins and seeds from the vats via idolaters or Canaanites, even after the first and second wine has been removed from them.

Our wine dregs that were watered (Temadun) and one found only the original measure: the first time is forbidden if an idolater touched them, and the second time is permitted. But the dregs of idolaters are always forbidden, even if one found only the original measure, and even if one watered them many times. (Raisin wine—meaning: one who put water on dried grapes—this is like wine and is subject to libation) (In the Aruch, end of Rule 22, and the Responsa of the Maharalbach, Siman 41).

A barrel that one emptied of its dregs and rinsed with water—there is no concern afterward for any touch, because the wine is nullified in the water with which it was rinsed.

Shards that have absorbed much wine of an idolater, to the point that when soaked in water they release their wine, are forbidden for any benefit.

The skins and seeds of idolaters, as well as their wine dregs, are forbidden for benefit within twelve months; after twelve months, they are permitted even for eating. This applies when one watered them with water initially, but if one did not water them, they are forbidden forever, even if they were dried in an oven. Rema: And this only refers to skins that were upon Yayin Nesach; but if one removed the skins from the vat before the wine was drawn, as will be explained, they are not forbidden (Beit Yosef in the name of the Rif and the Rashba). And similarly, those who tread grapes in a barrel, even though the wine floats on top of them, they are permitted (Kol Bo).

One who leavens dough with the wine dregs of idolaters within the time of their prohibition—the entire dough is forbidden for benefit. (And if it is the custom of the idolater to leaven with them, if it is permitted to buy from them, see above Siman 114).

There is one who says that the wine sediment that congeals on the sides of the barrel and the jugs—it is the custom to permit it, such that one may use the vessels of idolaters after twelve months or after filling and draining, and one does not need to scrape off the sediment congealed on it; since it has dried so much, all the moisture of the wine in it has already ceased and it is like mere dust.

From when is it called "wine" to be forbidden by the touch of an idolater? From when it begins to be drawn (Hamshacha). That is, from when it is drawn upon the vat itself, for the vat is a slope. And if one cleared the skins and seeds and the wine alone was drawn from the upper side to the lower side and the wine remains standing alone, it is called "drawing," and everything in the vat becomes forbidden even if he only touched the skins and seeds, provided they are moist enough to moisten others. But as long as the wine has not separated (to the bottom of the vat) (Beit Yosef in the name of Tosafot, the Rosh, and Mordechai) from the skins and seeds, it is not "drawing."

If one filled a cup of wine from the vat and intended to remove it (Shaloto) from the skins and seeds, it is "drawing." Likewise, if one put a basket into the vat or a trodden tub, it is called "drawing" (Sefer HaTerumah and Semag), because the clear wine enters the basket and is separated from the skins and seeds. But if one took the skins along with the wine, it is not "drawing," and even if an idolater took them together, it is permitted to return the remainder.

A tub full of trodden grapes standing in the house of an idolater—one should forbid it, lest he "drew" wine from it.

A vat that is closed and full, where "drawing" is not applicable, and wine and skins descended together into a basket in front of the vat where the wine is strained: the status of wine does not apply to what is in the vat, but only to what is in the basket. If an idolater touched the basket, it is forbidden; and if one returned it to the vat, what is in the vat becomes forbidden because of the mixture of the wine from the basket that was mixed into it. But if there are sixty times the volume in the skins and seeds in the vat against the wine that fell into it from the basket, it is permitted.

One should not tread grapes with an idolater in a vat (or tub) (Mordechai and Tosafot, Chapter "Rabbi Ishmael," and Maharik, Root 32), lest he touch with his hands and cause libation, even if he were bound. Hagah: And if he did tread, everything that was drawn by his strength and went outside is forbidden (Beit Yosef). And see above, Siman 124. And this—that we do not tread with an idolater—refers to a tub or a vat where it is the way to draw the wine from there, and we decree [a prohibition] before drawing because of [the concern of] after drawing. But in a trough where it is not the way to draw from there, it is permitted to tread with him, and likewise to buy trodden grapes from him in a trough, since it is not the way to draw in troughs (Maharik, Root 32 and see Section 46).

An idolater who trod the wine but did not touch it, and a Jew is standing over him and it is the Jew who collected it into the barrel—this is forbidden for drinking.

If a barrel of Yayin Nesach is placed with kosher barrels, one must make a distinguishing mark for it.

Brandy of an idolater is forbidden for benefit like the wine itself. Rema: And the explanation of his words: burnt wine (distilled) that they make from Yayin Nesach—even though it is only the "sweat" (vapor) from the libation wine, it is like the prohibition itself (Rivash, Siman 295).

It is permitted to take from an idolater Coriandri Confetti (candied coriander), even though they put the coriander in vinegar (because it is considered "giving a taste that impairs" [Ta'am Lifgam], and see further at the end of Siman O.H. 134).

Honey of the Ishmaelites is [not] forbidden Rema The text usually implies it is permitted, as they aren't idolaters). Hagah: One who drank Yayin Nesach unintentionally: there are those who say he should fast five days corresponding to the five times "Vine" (Gefen) appears in the Pentateuch (meaning: excluding Deuteronomy) and he will be atoned for. (Responsa of the Rosh).