Avodah Zarah 60B

דאיפקעה לאורכה, אידרי ההוא גוי חבקה, שרייה רפרם בר פפא, ואי תימא רב הונא בריה דרב יהושע, לזבוני לגוים. והני מילי דפקעה לאורכה, אבל לפותייה ⁠— אפילו בשתיה שרי. מאי טעמא? מעשה לבינה קעביד.

that split lengthwise from top to bottom, and a certain non-Jew jumped up and encircled it with his arms in order to prevent the wine from spilling. Rafram bar Pappa, and some say it was Rav Huna, son of Rav Yehoshua, deemed it permitted to sell the wine to non-Jews, as the wine was rendered prohibited only for drinking but not with regard to deriving benefit. The Talmud notes: This statement applies only in a case where it split lengthwise. But where the jug split widthwise and the non-Jew held the top and bottom halves together, it is permitted even for drinking. What is the reason that the wine is permitted? The non-Jew is merely performing the action of a brick by weighing the jug down, and he is not doing anything to the wine.

ההוא גוי דאשתכח דהוה קאי במעצרתא, אמר רב אשי: אי איכא טופח להטפיח ⁠— בעי הדחה ובעי ניגוב, ואי לא ⁠— בהדחה בעלמא סגי ליה.

The Talmud relates: There was a certain non-Jew who was found standing in a winepress. Rav Ashi said: If there is enough wine in the winepress that it is moist enough to moisten other items, the winepress requires rinsing and requires a more thorough cleansing, as the Talmud will explain (74b). But if there is not enough wine to moisten other items, merely rinsing is sufficient for it.

מתני׳ נכרי שנמצא עומד בצד הבור של יין, אם יש לו מלוה עליו ⁠— אסור, אין לו מלוה עליו ⁠— מותר.

Mishnah: In the case of a non-Jew who was found standing next to the wine collection vat, if there is a loan owed by the owner of the wine vat to the non-Jew, the wine is prohibited. Since the non-Jew maintains that he has a right to the owner’s property he has no compunctions about touching the wine. But if there is no loan owed by the owner of the wine vat to the non-Jew, the wine is permitted, as it is assumed that the non-Jew did not touch the wine that was not his.