To find out if an action would go into a direction which is potentially unwholesome, it is maybe a good guideline to have a look into the Vinaya. Even though laypeople do not need to heed those rules, they give a general yardstick of proper and moral behaviour in a Buddhist sense.
Here, we find the following:
As for alcohol cooked in oil, this refers to a medicine used in the Buddha’s time for afflictions of the “wind element.” The Mahāvagga (VI.14.1) allows this medicine for internal use only as long as the taste, color, and smell of the alcohol are not perceptible. From this point, the Vinaya-mukha argues that morphine and other narcotics used as pain killers are allowable as well.
In addition, the non-offense clauses contain a phrase that can be read in two different ways. The first way would be, “With regard to molasses and emblic myrobalan, (there is no offense) if he drinks unfermented ariṭṭha.” This is the way the Commentary interprets the phrase, which it explains as follows: Ariṭṭha is the name of an aged medicine, made from emblic myrobalan, etc., whose color taste, and smell are like alcohol, but which is not alcoholic. This item, however, would seem to come under the first non-offense clause. Another way to read the phrase would be to take ariṭṭha as an adjective, which would yield, “With regard to molasses and emblic myrobalan, (there is no offense) if he drinks what has not fermented and not turned bad.” Perhaps the mixture of emblic myrobalan and molasses was used to make a type of toddy, in which case the allowance would grant permission for the mixture to be drunk before it had fermented. This allowance could then be extended to liquids like apple cider consumed before it has turned alcoholic.
Perception as to whether a liquid counts as alcohol or liquor is not a mitigating factor here (see Pc 4). Thus a bhikkhu drinking champagne that he thinks to be carbonated apple juice would fall under this factor, regardless of his ignorance.
Now everybody needs to make up their minds for themselves, which of the two they want to give more weight in their personal practice.
The teaching is a lake with shores of ethics, unclouded, praised by the fine to the good.
There the knowledgeable go to bathe, and cross to the far shore without getting wet.