Jerusalem Talmud Avodah Zarah 4.9

משנה: דּוֹרְכִין עִם הַנָּכְרִי בַּגַּת אֲבָל לֹא בוֹצְרִין עִמּוֹ. יִשְׂרָאֵל שֶׁהוּא עוֹשֶׂה בְטוּמְאָה לֹא דוֹרְכִין וְלֹא בוֹצְרִין עִמּוֹ. אֲבָל מוֹלִיכִין עִמּוֹ חָבִיּוֹת לַגַּת וּמְבִיאִין עִמּוֹ מִן הַגָּת.

MISHNAH: One may stamp with a Non-Jew in the wine press but one may not harvest with him. With a Jew who works in impurity one neither stamps nor harvests with him but one transports with him amphoras to the wine press and brings with him from the wine press.

הלכה: דּוֹרְכִין עִם הַנָּכְרִי בַּגַּת כול׳. אָמַר רִבִּי יוֹנָה. הָדָא דְאַתְּ אָמַר. וְהוּא שֶׁהִילְּכוּ עֲלֵיהֶן דְּרוּכִית שְׁתֵי וָעֶרֶב. אֲבָל לֹא הִילְּכוּ עֲלֵיהֶן דְּרוּכִית שְׁתֵי וָעֶרֶב לֹא בְדָא. רִבִּי יוֹסֵי בָעֵי. אִם בְּשֶׁהִילְּכוּ עֲלֵיהֶן דְּרוּכִית שְׁתֵי וָעֶרֶב אֲפִילוּ כְמִשְׁנָה הָרִאשׁוֹנָה. דְּתַנֵּי. בָּרִאשׁוֹנָה הָיוּ אוֹמְרִין. בּוֹצְרִין עִם הַנָּכְרִי וְדוֹרְכִין עִם יִשְׂרָאֵל מִפְּנֵי שֶׁעוֹשֶׂה בְטוּמְאָה. וְאֵין דּוֹרְכִין עִם הַגּוֹי. חָזְרוּ לוֹמַר. אֵין בּוֹצְרִין עִם הַנָּכְרִי וְאֵין דּוֹרְכִין עִם יִשְׂרָאֵל שֶׁהוּא עוֹשֶׂה בְטוּמְאָה. אֲבָל דּוֹרְכִין עִם הַגּוֹי וּמְסַיְיעִין עִמּוֹ עַד שֶׁיִּתְעַלֵּם מֶעֵינֵיהֶם. נִתְעַלֵּם מֶעֵינֵיהֶם נַעֲשֶׂה יַיִן נֶסֶךְ.

HALAKHAH: “One may stamp with a Non-Jew in the wine press,” etc. Rebbi Jonah said, that is, you say only if they walked over it crosswise. But if they did not walk over it crosswise, it does not apply. Rebbi Yose asked, if they walked over it crosswise, even following the earlier teaching? As it was stated: “Originally they were saying that one harvests grapes with the Non-Jew and stamps with a Jew who works in impurity. They changed and said, one does not harvest grapes with the Non-Jew nor stamp with a Jew who works in impurity, but one stamps with a Gentile and helps him as long as it did not disappear from sight. Once it disappeared from sight it became libation wine”.

מַה טַעֲמֵיהּ דְּרִבִּי יוֹנָה. שֶׁכְּבַר נִיטְמוּ מֵהֶכְשֵׁר בְּצִירָה. מַה טַעֲמֵיהּ דְּרִבִּי יוֹסֵי. טְהוֹרִים הָיוּ דְּבַר תּוֹרָה. אַתְּ הוּא שֶׁגַָּזַרְתָּה עֲלֵיהֶן טוּמְאָה. חֵיילֵיהּ דְּרִבִּי יוֹסֵי מֵהָדָא. דָּמַר רִבִּי יוֹסֵי בְשֵׁם רִבִּי הִילָא. בְּדִין הָיָה שֶׁיְּהֵא אָדָם פּוֹטֵר אֶת טִיבְלוֹ דְּבַר תּוֹרָה. דִּכְתִיב וּנְתַתֶּם מִמֶּנּוּ אֶת תְּרוּמַת יְהֹוָה לְאַהֲרֹן הַכֹּהֵן. עֲשֵׂה שֶׁיִּנָּתְנוּ לְאַהֲרֹן הַכֹּהֵן בִּכְהוּנָּתוֹ. וְכָאן הוֹאִיל וְאֵין אַתְּ יָכוֹל לִיתְּנוֹ לְאַהֲרֹן הַכֹּהֵן בִּכְהוּנָּתוֹ רַשַּׁאי אַתָּה לְטַמּוֹתָן.

What is Rebbi Jonah’s reason? Because it already became impure when it was prepared by the grape harvest. What is the reason of Rebbi Yose? They were pure by biblical standards. You are the one who decided that they be impure. The strength of Rebbi Yose is the following, as Rebbi Yose said in the name of Rebbi Hila It should be logical that one may (free) his ṭevel as it is written, you should give from it the Eternal’s heave to Aaron the priest. You have to give it to Aaron in his quality of priest. But here, since you cannot give it to Aaron the priest in his quality of priest, you may make it impure.