At first they said, do not cut grapes with an idolator. And do not tread grapes with a Jew who makes [the wine] in a state of ritual impurity. But one may tread grapes with an idolator. They went back and said that one may not tread grapes with an idolator and may not cut grapes with a Jew who makes [his wine] in a state of ritual impurity. But one may cut grapes with an idolator. And they may carry new jugs with him, but not old ones, according to Rabbi Meir, but the Sages say, it is the same for new and old, they accompany him until he until he disappears from sight. Once he disappears from sight, he may make it into libation wine [and the Jew is not liable for that fact]. At first they said that one may not help the professional baker who makes [bread] in a state of ritual impurity and one may not carry twisted loaves with him to the oven. They went back and said, one may help the professional baker who makes [bread] in a state of ritual impurity and one may carry twisted loaves with him to the oven. And in Surya, one may help the professional baker who makes [bread] in a state of ritual impurity and carry with him twisted loaves to the oven.

A Jew who works with an idolator at the wine-press, this one brings up the bread to the apple and brings down the bread from the apple. Even though the wine flows on his hands, it is permitted, because it isn’t usual for them to make a libation thus. The idolator who works with a Jew in the wine-press, this one brings the bread up to the apple and brings down the bread from the apple, even though wine flowers over his hands, and it is permitted, because making libations thus is not the usual. The one who weighs grapes on a scale, even though the wine flows over his hands, it is permitted, because making a libation thus is not usual. The one who presses wine into a jug, even though the wine flows over his hands, it is permitted, because making libations thus is not usual. The one who falls into the pit and a drop of any size touched him, it is forbidden. If he went down to draw grape-shells and grapestones from the pit, this was a ma’aseh and they came and asked the Sages. And they said, one may sell it all to an idolator. An idolator that was bringing up grapes in baskets and barrels at the wine-press, even though he beat them in the wine-press and the wine has squirted onto the grapes, it is permitted, because it isn’t their way to make a libation thus. The one who bought a vessel of grapes from an idolator and found under them holes, it is permitted. [If he found] on the side of it holes, it is prohibited. A person who stretched his hand into the jug as if it were an oil [jug] and found that it was wine, there was a case like this and they came and asked the Sages, and they said, it may all be sold to idolators. An inspector who tasted from a cup and returned it to the jug, it is prohibited or bored [into the jug] and sucked [with a siphon] and even one drop fell back [into the wine] from it, it is forbidden, because the drop of wine is prohibited and it prohibits any amount.

A Jew who puts his wine into the domain of an idolator, if there is a lock or a seal on it, it is permitted, and if not, it is forbidden. If one borrowed from an idolator [against the wine], even though it has a lock or a seal, it is prohibited unless one makes sure it is guarded. A Jew who made wine for an idolator in a state of ritual purity and gave it to him in his domain, even if it has a lock or a seal on it, it is forbidden. If the storehouse was open to the public, it is permitted. In a city where everyone is an idolator, it is prohibited unless he makes sure it is guarded. The one who makes wine for an idolator in a state of ritual purity and gives it to him in his domain and this one wrote him, “I have received from you money,” it is permitted. But if he does not want the Jew to leave it until he paid its price, this was a ma’aseh in Beit Shean and they said, this is just prudence. A Jew who prepared wine for an idolator in a state of ritual purity and gave it into the domain of the idolator, one case like this arose and they asked Rabbi Shimon ben Elazar and he said, the domain of an idolator is [subject to] one [law]. A Jew who prepared wine for an idolator in a state of ritual purity and put it in two courtyards or two cities, even though he comes out and enters from this courtyard to this courtyard or from this city to this city, it is permitted, because it is under the presumption of being guarded. If it was presumed that he was in a single place, it is prohibited. A market to which a Jew and an idolator bring wine, even if the jugs are open and the idolator is sitting and watching them, it is permitted, because they are under the presumption of being guarded.

The one who hires a worker to work half the day with prohibited [wine] and half the day with permitted [wine] and he put all of it into a single town, all of it is prohibited. If these [are kept] by themselves and these are kept by themselves, the first ones are forbidden but the second ones are permitted. The one who hires a worker to work with him around the time of evening, and he said to him, “Bring for me this bottle to such-and-such a place,” even though the Jew is not permitted to do so, his wage is permitted. The one who hires an ass to ride upon and says to him, “Carry for me this bottle upon [the ass],” even though a Jew is not permitted to do so, his wage is permitted. If a person said to his fellow and his worker, “Go and eat with this dinar” [or] “Go and drink with this dinar,” he does not worry on account of tithes, shevi’it, or liabation wine. But if he aid, “Go and eat a loaf and I will give you its worth,” [or] “Go and drink a revi’it and I will give you its worth,” he does need to be careful on account of tithes and shevi’it and liabation wine. The one who gives wool to an idolatrous dyer to dye it for him, he does not worry lest he dyes it in vinegar of libation wine. If he came to the house of reckoning, it is prohibited.

The one who put his wine in an inn and entered the city, even if he tarried there for a long time, it is permitted. If he made them aware or secured the door of the inn, it is prohibited. The one who put his wine in a boat and entered the city, even if he tarried for a long time, it is permitted. If he made them aware or the boat went out to sea, it is prohibited. Rabbi Shimon ben Elazar says, if there was there a full bottle and it was tied to the leg of the bed and the idolator did not know of it, it is permitted. Rabbi Yehuda said to him, won’t its seal be recognizable whether above or below? Rather, [if he was gone for time] sufficient to uncork it, recork it, and dry [the new seal]. The one who sends a jug of wine with his daughter, or brine or vinegar or muries or oil or honey in the and of an idolator, if he knows the seal and put it there, is permitted. If not, it is prohibited. His wine in the house of an idolator that is sealed is forbidden because of [the laws pertaining to] liabation wine. But brine, muries, and honey, if he saw him use them as a libation, they are prohibited, and if not, they are permitted. A Jew who is suspected they drink from his cellar but they do not drink from his bottle. If he was suspected of drinking, even the cellar is prohibited.

An idolator who was liable [to pay] money to a Jew, even if he sold libation wine and brought him [the money] or an idol and brought him [the money] it is permitted. But if he said to him, Wait until I sell libation wine and I will bring you [the proceeds], or, [Wait until I sell] an idol and I will bring you [the proceeds], it is forbidden. The one who sells his wine to an idolator and agreed with him [on a price], even though he is going to wipe out the siphon and the measures, it is permitted. And a storekeeper, either this way or that way, is prohibited because one after the other there is an obligation on him. The idolator who sends a bottle to the home of a Jew and part of it has wine in it, he fills the bottle and takes it seals it and takes from it the value of the whole of it and does not worry.