if there is a remnant of wine left in the funnel, it is rendered forbidden. In what manner is this remnant of wine rendered forbidden? Is it not by the stream of wine going down from the funnel into the gentile’s vessel, thereby connecting the gentile’s vessel and the funnel and rendering the wine in the funnel forbidden? Conclude from it that a stream constitutes a connection.

Rabbi Ḥiyya teaches that the mishna is referring to a situation where the wine in the gentile’s jug rose and reached the funnel. The Gemara infers: But in a case where the wine in the jug did not rise and reach the funnel, what is the halakha? It is not forbidden. Therefore, resolve the dilemma and conclude that a stream is not a connection. The Gemara rejects this inference: No, Rabbi Ḥiyya means to say that in a case where the wine in the jug rose and reached the funnel you can resolve the dilemma and conclude that it is forbidden, but with regard to a stream the dilemma remains unresolved.

The Gemara suggests: Come and hear a proof from the second topic discussed in the mishna: In the case of one who pours wine from one vessel into another vessel, the wine left in the vessel from which he poured is permitted. The Gemara infers: But the stream of wine between the two vessels is forbidden. Conclude from it that a stream constitutes a connection.

The Gemara raises an objection to this proof: If a stream constitutes a connection, even the wine inside the vessel being poured from should also be forbidden. The Gemara responds to this objection: This is not difficult. It is the case where the one pouring the wine interrupts the flow, so the reason the wine in the vessel being poured from is permitted is that the stream is interrupted; but in any case, a stream is considered a connection.

The Gemara rejects the proof: According to your reasoning, say that there is an inference from the latter clause of the mishna: It is the wine in the vessel into which he poured that is forbidden due to the forbidden remnant of wine in the funnel, but by inference, the stream of wine between the two vessels is permitted, contrary to the conclusion from the previous clause. Rather, no inference is to be learned from this mishna.

The Gemara suggests: Come and hear another proof from a baraita: In the case of one who pours wine from a barrel into a wine cistern containing forbidden wine, the stream of wine coming from the rim of the barrel downward is rendered forbidden. Evidently, a stream constitutes a connection. Rav Sheshet interpreted this baraita as referring to a gentile pouring the wine from the barrel into the cistern, and the wine streaming out of the barrel is rendered forbidden because it came from the gentile’s force, i.e., the stream was powered by the gentile’s action. If a gentile moves wine, the wine is forbidden, even if the gentile did not touch it. The stream is not rendered forbidden by virtue of its connection to the wine in the cistern.

The Gemara raises an objection to this interpretation: If the reference is to a gentile who pours the wine, even the wine inside the barrel is rendered forbidden, because the gentile is also powering the movement of the barrel itself. The Gemara responds to this objection: The halakha that a gentile’s force renders wine forbidden is by rabbinic law. With regard to the wine that is poured out of the barrel, the Sages decreed that it is forbidden; but with regard to the wine that remains inside the barrel, the Sages did not decree that it is forbidden.

The Gemara relates accounts of how the Sages ruled concerning this matter: Rav Ḥisda said to certain wine retailers: When you measure wine for gentiles, pour with interruptions, rather than in a smooth steady stream, or toss it out in a single action that does not create a steady stream. Rava said to certain wine pourers: When you pour wine, do not let a gentile approach to help you, lest you let your guard down and rest the vessel in the gentile’s hands, and the wine will emerge due to his force and will be rendered forbidden.

The Gemara relates: There was an incident involving a certain man who siphoned wine from a barrel with a large tube and a small tube. A gentile came and rested his hand upon the large tube. Rava deemed the entire quantity of wine forbidden, including the wine that was still in the barrel.

Rav Pappa said to Rava, and some say it was Rav Adda bar Mattana who said this to Rava, and some say it was Ravina who said this to Rava: By what mechanism was the wine rendered forbidden? Was it by the stream of wine that went through the large tube, which was rendered forbidden by the contact of the gentile, and the rest of the barrel was rendered forbidden by the connection with that stream? Should one conclude from this ruling that a stream constitutes a connection? Rava rejects this inference: It is different there, as all of the wine in the barrel is drawn toward the large tube and the small tube, and so it is as though the gentile had touched all of the wine in the barrel.

Mar Zutra, son of Rav Naḥman, says: For a Jew and a gentile to drink simultaneously from a vessel with tubes for several people to drink from [kenishkanin] is permitted. And this statement applies only in a case where the Jew stops drinking first, before the gentile; but if the gentile stops drinking first, it does not apply and the wine is forbidden, as wine from the gentile’s mouth returns to the vessel and renders all of the wine forbidden. Rabba bar Rav Huna happened to come to the house of the Exilarch, and he permitted them to drink from a kenishkanin together with gentiles.