Halakhah su Deuteronomio 32:38

And they also made many distancings about the matter of wine, as it was the main [source] for the joy of the offering; and also since the Torah mentioned its prohibition explicitly, as it is written in Parshat Haazinu (Deuteronomy 32:38), "drank the wine of their libations." And hence they, may their memory be blessed, were stringent and said (Avodah Zarah 58a) - in order to distance the matter - that even the wine of a Jew when it is touched by a gentile is immediately prohibited, even to benefit from it. And do not let it be difficult to you, how is it that a gentile can forbid the wine of an Israelite, since we have it established that a person can not bring a prohibition to something that is not his (Chullin 40b). As this is not said except in a case such as if he bows down to his friend's animal, where he did not do an act to the body of the thing. But anytime he does an act to the body of the thing - and even a minor act, like this of touching - he has the power to forbid a thing that is not his, rabbinically. However it is not [forbidden] by Torah writ until he does a major act, such as slaughtering his animal, which is a major act; and so [too,] if he poured wine in front of the actual idol, that is also a major act. But regarding touching the wine not in front of the idol, it is a minor act. And since it is minor and the prohibition is only rabbinic, they, may their memory be blessed, permitted (Avodah Zarah 59b) one to take repayment from the one who made it forbidden for that which he made forbidden. And even though they were stringent about the body of the thing to forbid its benefit, they were not stringent about its payment; as payment [here] is only a type of repayment for damage. And [so] he does not benefit from the forbidden thing, but rather takes payment for his damage from the one who made it forbidden.

In this prevention of wine libations, both Rambam (in Sefer HaMitzvot LaRambam, Mitzvot Lo Taase 194), may his memory be blessed, and Ramban (in his gloss to the Sefer HaMitzvot), may his memory be blessed, conceded that there is a negative commandment in this and that it is counted in the tally of the negative commandments. However they did disagree about it in the [following] matter: that Rambam extracts the prohibition of wine libations from the verse that is written in Parshat Haazinu (Deuteronomy 32:38), "drank the wine of their libations"; and the prohibition of other gifts to idolatry from, "Nothing is to cling to your hand from the anathema"(Deuteronomy 13:18) and from "You shall not bring an abomination" (Deuteronomy 7:26); [whereas] Ramban, may his memory be blessed, wrote that we learn the prohibition of all of the gifts of idolatry from this verse of "Guard yourself," and wine libations are included. And I have written this verse, like his opinion - not like my custom in all of the book, as I have written all [of the other verses] according to the opinion of Rambam, may his memory be blessed. But in this [case] I saw that this verse is very fit to expound the matter from it; and also that there is a warning in it. And [it is] as they, may their memory be blessed, said (Eruvin 96a), [that] every place where it states, "guard yourself," or "lest" or "do not," it is nothing but a negative commandment. However in the verse, "drank the wine of their libations," there is no warning. And I also saw great ones from the enumerators of the commandment that wrote like this.

He prohibited us from drinking wine of (an idolatrous) libation. But this does not appear explicitly explained in Scripture. However He does say about idolatry, "Those that did eat the fat of their sacrifices, and drank the wine of their drink offerings" (Deuteronomy 32:38) - [hence] just like the sacrifice is forbidden, so [too] is wine forbidden. And you know that it is forbidden to benefit [from it] and that we give lashes for it, as it is made known in the Talmud. And the proof of wine of a libation being forbidden, that its prohibition is from Torah law and that it is counted among the negative commandments, is their saying in Avodah Zarah (Avodah Zarah 73b), "Rabbi Yochanan and Reish Lakish both say, 'Anything forbidden by the Torah [that falls into a mixture] - whether of its own type or another type - [is forbidden where there is enough of the forbidden item] to impart flavor; except untithed produce and wine of a libation, which [render it forbidden] with any amount when with its type; but [only where] it imparts flavor when with another type.'" And this is an explicit proof that the wine of a libation is from the prohibitions of the Torah. And also in the Sifrei (Sifrei Bamidbar 131:2), when it illustrated the description of the Israelites spreading out at Shittim to be involved in licentiousness with the daughters of Moav, they said, "He would enter and the pitcher near her was full of Ammonite wine - the wine of idolaters having not yet been forbidden to Israelites. She said, 'Would you like to drink, etc.?'" Behold from their saying, "the wine of idolaters having not yet been forbidden to Israelites," there is a proof that after this [in the Torah], without a doubt, it was forbidden. However their saying (Shabbat 17b) that among the eighteen things that they decreed, among them was wine; as well as their saying (Avodah Zarah 34a), "It is different, wine of a libation is rabbinic" - the intention was [about] the unspecified wine of gentiles, and not the wine of a libation itself. But the wine of a libation itself is surely forbidden by the Torah. And you already know their saying (Avodah Zarah 30b), "There are three wines, etc." And the regulations of this commandment have already been explained in the last chapters of Avodah Zarah. (See Parashat Haazinu; Mishneh Torah, Forbidden Foods 1.)