Avodah Zarah Daf 75 עבודה זרח דַף 75

The Mishnah on the previous Daf taught that one may purify an עכו"ם’s winepress by “drying” it. Rav says it is dried with water, and Rabbah bar bar Channah says it is dried with אפר – ash. The Gemara clarifies that Rav meant water first, and then ash as well (since water alone could not be called “drying”), and Rabbah bar bar Channah meant ash first, and then water. There is no dispute; Rav refers to רטיבתא – a moist [winepress]. Rabbah refers to יבשתא – a dry [winepress], so water must be applied before the ash. Amoraim elaborate: Rav’s yeshivah quoted him saying תרתי תלת – two steps if dry (water then ash), and three steps if moist (ash, water, then ash). But Shmuel said תלת ארבע – three steps if moist (as Rav ruled), and four if dry (water, ash, water, ash). [Thus, they disagree if a dry winepress requires one or two applications of ash.] This is how their discussion was recorded in Sura, but in Pumbedisa, one step was added to each process of each respective opinion, to account for the final water used to wash the ash away.

The next Mishnah discusses the processes for purifying utensils purchased from idolators. It states: את שדרכו להטביל יטביל – [a utensil] whose method of purification is to immerse in a mikveh, one immerses in a mikveh. Rashi explains this refers to utensils with no absorbed forbidden flavors. It then details the purification necessary for purging non-kosher absorptions from a used utensil, following the principle of כבולעו כך פולטו – the same way it was absorbed, that is the way it is expelled. A Baraisa teaches that all these utensils additionally require immersion in a mikveh of forty סאה. This is derived from the passuk which requires removing flavor which was absorbed through fire to be removed with fire, which concludes "וטהר" – and it will become pure, which teaches: הוסיף לך הכתוב טהרה אחרת – the Torah added another requirement of purification (i.e., tevilah). Rabbah bar Avuha adds that this requirement even applies to new utensils which were never used for non-kosher foods, דהא ישנים וליבנן כחדשים דמו – because old [utensils] which were purified with fire are like new ones, ואפילו הכי בעי טבילה – and even so, they require tevilah, so the same applies to utensils which were never used.

Rav Sheishess challenged Rabbah bar Avuha’s ruling (that new utensils require tevilah): אי הכי אפי' זוזא דסרבלא נמי – if so, even cloak scissors should also require tevilah (since the requirement is unrelated to flavor absorption)!? He answered: כלי סעודה אמורין בפרשה – the section of the Torah teaching this law only discusses utensils for meals (i.e., food). Rabbah bar Avuha said further that the tevilah is only required for לקוחין – [utensils] purchased from an idolator, וכמעשה שהיה – like in the story that happened (where the utensils of the מדינים were acquired by the Jews), but שאולין – [utensils] borrowed from idolators do not require tevilah. Rebbe Yaakov taught that tevilah is only required for כלי מתכות – metal utensils, which are mentioned in the פרשה. Rav Ashi added that glass utensils require tevilah, הואיל וכי נשתברו יש להן תקנה – since, if they are broken, they can be repaired (like metal utensils). Amoraim debate the law of קוניא, an earthenware utensil coated with lead, and the Gemara concludes: כסופו – its law is like its final state (i.e., its metallic coating), and it requires tevilah.