(75a:1)רב אמר במים והוא הדין לאפר רבה בר בר חנה אמר לאפר והוא הדין למים ולא פליגי הא ברטיבתא הא ביבשתא
(75a:1)Rav says: One must cleanse it with water first, and the same must be done with ashes subsequently, and Rabba bar bar Ḥana says: One must cleanse it with ashes first, and the same must be done with water subsequently. The Gemara comments: And they do not disagree. This statement, that it must be cleansed first with ashes and subsequently with water, was stated with regard to a damp winepress. That statement, that first it must be moistened with water and then cleansed with ashes, was stated with regard to a dry winepress.
(75a:2)איתמר בי רב משמיה דרב אמרי תרתי תלת ושמואל אמר תלת ד'
(75a:2)A dispute was stated with regard to this matter: The Sages of the school of Rav say in the name of Rav that the cleansing process consists of two stages for a damp winepress, namely, ashes and water, and three stages for a dry winepress, namely, water, ashes, and water. And Shmuel says that it consists of three stages for a damp winepress, namely, ashes, water, and ashes, and four stages for a dry winepress, namely, water, ashes, water, and ashes.
(75a:3)בסורא מתנו הכי בפומבדיתא מתנו בי רב אמרי משמיה דרב תלת ד' ושמואל אמר ד' ה'
(75a:3)In Sura they taught the dispute in this preceding manner, but in Pumbedita they taught it in the following manner: The Sages of the school of Rav said in the name of Rav that the cleansing process consists of three stages for a damp winepress, namely, ashes, water, and ashes, and four stages for a dry winepress, namely, water, ashes, water, and ashes. And Shmuel says that it consists of four stages for a damp winepress, namely, ashes, water, ashes, and water, and five stages for a dry winepress, namely, water, ashes, water, ashes, and water.
(75a:4)ולא פליגי מר קא חשיב מיא בתראי ומר לא קחשיב מיא בתראי
(75a:4)The Gemara comments with regard to the latter version of the dispute: And they do not actually disagree. One Sage, Shmuel, counts the last rinsing with water, which is only in order to remove the ashes, and the other Sage, Rav, does not count the last rinsing with water. Therefore Rav counts three and four stages, whereas Shmuel counts four and five.
(75a:5)בעו מיניה מרבי אבהו הני גורגי דארמאי מאי
(75a:5)§ The students asked Rabbi Abbahu with regard to a similar issue of cleansing a utensil from wine of gentiles: With regard to those wicker nets [gorgei] used to hold the grapes during the treading, which belong to gentiles, what is the way to cleanse them?
(75a:6)א"ל רבי אבהו תניתוה הרי שהיו גתיו ובית בדיו טמאין ובקש לעשותן בטהרה הדפין והעדשין והלולבין מדיחן והעקלין של נצרין ושל בצבוץ מנגבן ושל שיפה ושל גמי מישנן י"ב חדש רשב"ג אומר מניחן מגת לגת ומבד לבד
(75a:6)Rabbi Abbahu said to them: You learned this in a baraita: In the case of one whose winepresses or olive presses were impure, and he wished to prepare his grapes and olives in a state of purity, he must first cleanse the presses from the impure produce for which they were used. He must rinse the planks used as a frame in the winepress, and the troughs, and the twigs used as brooms in the winepress; and he must cleanse the pressing baskets with ashes and water if they were made of palm leaves or of hemp [bitzbutz], or leave them dormant twelve months if they were made of bulrush or of reeds, because these absorb more of the wine. Rabban Shimon ben Gamliel says: He may leave them dormant from one wine-pressing season to the next wine-pressing season, or from one olive-pressing season to the next olive-pressing season.
(75a:7)היינו תנא קמא איכא בינייהו חורפי ואפלי
(75a:7)The Gemara interjects: Isn’t this opinion of Rabban Shimon ben Gamliel the same as that of the first tanna, as twelve months pass from one wine-pressing season to the next? The Gemara responds: The difference between them is with regard to early-ripening grapes and late-ripening grapes. Rabban Shimon ben Gamliel does not require a precise measure of twelve months, as the lapse between ripening seasons may be greater or less.
(75a:8)ר' יוסי אומר הרוצה לטהרן מיד מגעילן ברותחין או חולטן במי זיתים רשב"ג משום ר' יוסי אומר מניחן תחת צינור שמימיו מקלחין או במעין שמימיו רודפין וכמה עונה
(75a:8)The baraita continues: Rabbi Yosei says: One who wishes to purify the winepress or olive press immediately without waiting a year can purge them by pouring boiling water over them, or scald them in water used for cooking olives. Rabban Shimon ben Gamliel says in the name of Rabbi Yosei: He can place them under a pipe whose water flows constantly or in a spring with rapid waters. And for how long should he leave them there? He should leave them for an interval of time, as the Gemara will explain.
(75a:9)כדרך שאמרו ביין נסך כך אמרו בטהרות
(75a:9)The baraita adds: In the same way that the Sages stated these cleansing instructions with regard to a winepress used for libation wine, so they stated these instructions with regard to matters of purity.
(75a:10)כלפי לייא בטהרות קיימינן אלא כדרך שאמרו בטהרות כך אמרו ביין נסך
(75a:10)The Gemara asks with regard to this last clause: Isn’t it the opposite? We are dealing in this baraita with matters of purity, not with the matter of wine used for a libation. Rather, the baraita should be emended: In the same way that the Sages stated this with regard to matters of purity, so they stated this with regard to libation wine.
(75a:11)כמה עונה אמר רבי חייא בר אבא א"ר יוחנן או יום או לילה ר' חנא שאינה ואמרי לה ר' חנא בר שאינה אמר רבה בר בר חנה א"ר יוחנן חצי יום וחצי לילה
(75a:11)The Gemara asks: How long is an interval of time? Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says: It is either an entire day or an entire night. Rabbi Ḥana Sha’ina, and some say Rabbi Ḥana bar Sha’ina, says that Rabba bar bar Ḥana says that Rabbi Yoḥanan says: It is half a day and half a night.
(75a:12)א"ר שמואל בר יצחק ולא פליגי הא בתקופת ניסן ותשרי הא בתקופת תמוז וטבת
(75a:12)Rabbi Shmuel bar Yitzḥak says: And they do not disagree. This statement, that it is either a day or a night, is referring to the season of Nisan or Tishrei, i.e., the fall or spring, when the day and the night are of equal length, and that statement, that it is half a day and half a night, is referring to the season of Tammuz or Tevet, i.e., the summer or winter, when they are not equal, and so twelve hours are measured by half the day and half the night.
(75a:13)§ Rav Yehuda says: In order to cleanse those gentiles’ straining bags [ravukei], which are used for straining yeast from wine, with regard to those made of hair, which is not absorbent, one may rinse them. With regard to those made of wool, one must cleanse them with ashes and water. With regard to those made of flax, which is more absorbent, one must leave them dormant. And if there are knots, one must undo them. In order to cleanse those gentiles’ baskets and strainers, with regard to those that are plaited from palm strips, one may rinse them.
(75b:1)With regard to those that are plaited from tzavta, one must cleanse them with ashes and water. With regard to those that are plaited from flax, one must leave them dormant. And if they have knots, one must undo them.
(75b:2)איתמר עם הארץ שהושיט ידו לגת ונגע באשכולות רבי ורבי חייא חד אמר אשכול וכל סביבותיו טמאין וכל הגת כולה טהורה וחד אמר כל הגת כולה נמי טמאה
(75b:2)§ The Gemara discusses another aspect of the purity of a winepress. It was stated: In the case of one who is unreliable with regard to ritual impurity [am ha’aretz] who reached his hand into the winepress and touched grape clusters that were lying in the wine, Rabbi Yehuda HaNasi and Rabbi Ḥiyya disagree. One says that the cluster he touched and all its surroundings are rendered impure, but the rest of the entire winepress is pure, and one says that the rest of the entire winepress is also rendered impure, as the entire winepress is considered connected due to the wine in it.
(75b:3)ולמ"ד אשכול וכל סביבותיו טמאים וכל הגת כולה טהורה מאי שנא מהא דתנן שרץ שנמצא ברחים אינו מטמא אלא מקום מגעו ואם היה משקין מהלך הכל טמא
(75b:3)The Gemara asks: And according to the one who says that the cluster and all its surroundings are impure but the rest of the entire winepress is pure, in what way is this case different from that which we learned in a mishna (Teharot 9:8): The carcass of a creeping animal that was found in an oil press transmits impurity to the place it touched alone, but if there was liquid flowing in the mill, it is all rendered impure? Why is it not the halakha in the case of the winepress as well that the entire winepress is impure due to the liquid in it?
(75b:4)התם לא מפסק ולא מידי הכא מפסקי אשכולות
(75b:4)The Gemara answers: There, in the case of the oil press, there is nothing that interrupts the flow of the liquid, and therefore the liquid connects everything to render it impure. Here, the clusters of grapes interrupt the flow of the wine, and so there is no uninterrupted connection between all of the wine in the winepress.
(75b:5)אורו ליה רבנן לר' ירמיה ואמרי לה לבריה דרבי ירמיה כדברי האומר אשכול וכל סביבותיו טמאין וכל הגת כולה טהורה:
(75b:5)The Sages taught Rabbi Yirmeya, and some say they taught the son of Rabbi Yirmeya, in accordance with the statement of the one who says: The cluster and all its surroundings are impure, but the entire winepress is pure.
(75b:6)מתני׳ הלוקח כלי תשמיש מן העובדי כוכבים את שדרכו להטביל יטביל להגעיל יגעיל ללבן באור ילבן באור השפוד והאסכלא מלבנן באור הסכין שפה והיא טהורה:
(75b:6)MISHNA: One who purchases cooking utensils from the gentiles must prepare them for use by Jews in the following manner: With regard to those utensils whose manner of preparation is to immerse them in a ritual bath, as they require no further preparation, he must immerse them accordingly. With regard to those utensils whose manner of preparation is to purge them with boiling water, as those utensils are used with boiling water, e.g., pots, he must purge them accordingly. With regard to those whose manner of preparation is to heat until white-hot in the fire, as they are used for grilling, he must heat them until white-hot in the fire. Therefore, with regard to the spit [hashappud] and the grill [veha’askela], he must heat them until white-hot in the fire. With regard to the knife, he must polish it and it is rendered pure.
(75b:7)גמ׳ תנא וכולן צריכין טבילה בארבעים סאה מנהני מילי אמר רבא דאמר קרא (במדבר לא, כג) כל דבר אשר יבא באש תעבירו באש וטהר הוסיף לך הכתוב טהרה אחרת
(75b:7)GEMARA: The Sages taught: And they all require immersion in forty se’a of water, including utensils that must first be purged in boiling water or heated until white-hot. The Gemara asks: From where is this matter derived? Rava says: It is derived from that which the verse states with regard to utensils captured in the battle against the Midianites: “Anything that may tolerate the fire, you shall make to go through the fire, and it shall be pure” (Numbers 31:23). By stating: “And it shall be pure,” the verse added to the process another required act of purification in addition to heating the utensil with fire, which is understood to be immersion.
(75b:8)תני בר קפרא מתוך שנאמר (במדבר לא, כג) במי נדה שומע אני שצריך הזאה שלישי ושביעי ת"ל אך חלק
(75b:8)Bar Kappara teaches an additional source for this halakha: From that which is stated in the continuation of the verse: “Nevertheless it shall be purified with the water of sprinkling [nidda],” I would derive that the utensils require sprinkling of purification water on the third and the seventh day of their purification process, as is the halakha in the case of one who is impure with impurity imparted by a corpse. Therefore, the verse states “nevertheless,” indicating that the Torah makes a distinction in this case, and that sprinkling on the third and seventh day are not required.
(75b:9)א"כ מה ת"ל במי נדה מים שנדה טובלת בהן הוי אומר ארבעים סאה
(75b:9)If that is so, what is the meaning when the verse states: “With the water of sprinkling [nidda]”? Clearly, the term nidda is referring not to sprinkling but to a menstruating woman, who is also called a nidda. Accordingly, the verse means that the utensils must be immersed in water in which a menstruating woman can immerse in order to become pure; and you must say that this is referring to a ritual bath that contains forty se’a of water.
(75b:10)איצטריך למיכתב וטהר ואיצטריך למיכתב במי נדה אי כתב וטהר ה"א וטהר כל דהו כתב רחמנא במי נדה
(75b:10)The Gemara explains that both sources for this halakha are necessary: It was necessary for the Torah to write “and it shall be pure,” and it was necessary for the Torah to write “with the water of sprinkling,” because if the Torah had written only “and it shall be pure,” I would say that the verse means: “And it shall be pure” by immersion in any amount of water. Therefore the Merciful One writes: “With the water of sprinkling.”
(75b:11)ואי כתב רחמנא במי נדה הוה אמינא הערב שמש כנדה כתב רחמנא וטהר לאלתר
(75b:11)And if the Merciful One had written only “with the water of sprinkling,” I would say that the process requires the setting of the sun, as is the halakha with regard to a menstruating woman, whose immersion renders her pure only after sunset. Therefore, the Merciful One writes: “And it shall be pure,” indicating that the utensils can be purified immediately.
(75b:12)אמר רב נחמן אמר רבה בר אבוה אפי' כלים חדשים במשמע דהא ישנים וליבנן כחדשים דמו ואפילו הכי בעי טבילה מתקיף לה רב ששת אי הכי אפי' זוזא דסרבלא נמי א"ל כלי סעודה אמורין בפרשה
(75b:12)§ Rav Naḥman says that Rabba bar Avuh says: Even new utensils that were never used that are bought from gentiles are meant to be included in the requirement of immersion, as old utensils that one heated until white-hot are similar to new utensils, as they do not contain the flavor of non-kosher food, and nevertheless they require immersion. Rav Sheshet objects to this: If so, then even scissors for cutting clothing [zuza desarbela] should require immersion as well. Rav Naḥman said to him: Only utensils used in the preparation of meals are mentioned in the passage in the Torah, and only those require immersion.
(75b:13)אמר רב נחמן אמר רבה בר אבוה לא שנו אלא בלקוחין וכמעשה שהיה אבל שאולין לא
(75b:13)Rav Naḥman says that Rabba bar Avuh says: The Sages taught this only with regard to utensils that were purchased from gentiles and are therefore comparable to the utensils mentioned in the incident that was related in the passage; but the requirement does not apply to borrowed utensils.
(75b:14)רב יצחק בר יוסף זבן מנא דמרדא מעובד כוכבים סבר להטבילה א"ל ההוא מרבנן ורבי יעקב שמיה לדידי מפרשא לי מיניה דרבי יוחנן כלי מתכות אמורין בפרשה
(75b:14)Rav Yitzḥak bar Yosef bought a utensil of marda, a mixture of earth and dung, from a gentile. He thought he was required to immerse it. One of the Sages, and Rabbi Ya’akov was his name, said to him: It was explained to me personally by Rabbi Yoḥanan himself that this requirement applies to metal utensils alone, as those are the utensils mentioned in the passage.
(75b:15)אמר רב אשי הני כלי זכוכית הואיל וכי נשתברו יש להן תקנה ככלי מתכות דמו קוניא פליגי בה רב אחא ורבינא חד אמר כתחלתו וחד אמר כסופו והלכתא כסופו
(75b:15)Rav Ashi says: With regard to those glass utensils, since when broken they can be fixed, i.e., remade, if one melts them down and fashions the material into new utensils, they are similar to metal utensils and also require immersion. With regard to lead-glazed earthenware utensils, Rav Aḥa and Ravina disagree. One says: The halakha is in accordance with its initial state; since it was initially an earthenware utensil, it does not require immersion. And one says: The halakha is in accordance with its ultimate state; since it is coated with metal, it requires immersion. The Gemara concludes: And the halakha is in accordance with its ultimate state.
(75b:16)איבעיא להו משכנתא מאי אמר מר בר רב אשי אבא משכן ליה עובד כוכבים כסא דכספא ואטבליה ואישתי ביה ולא ידענא אי משום דקסבר משכנתא כזביני דמיא אי משום דחזי לעובד כוכבים דדעתיה לשקועיה:
(75b:16)A dilemma was raised before the Sages: If a Jew is holding a gentile’s utensil as collateral, what is the halakha? Is he required to immerse it or not? Mar bar Rav Ashi said: A gentile once gave my father a silver goblet as collateral, and he immersed it and drank from it. But I do not know whether this was because he maintained that possessing a utensil as collateral is considered like a purchase, or because he saw that the gentile’s intention was to leave it with him, and therefore he considered it as his own.
(75b:17)ת"ר הלוקח כלי תשמיש מן העובדי כוכבים דברים שלא נשתמש בהן מטבילן והן טהורין דברים שנשתמש בהן ע"י צונן כגון כוסות וקתוניות וצלוחיות מדיחן ומטבילן והם טהורין דברים שנשתמש בהן ע"י חמין כגון היורות הקומקמוסון ומחמי חמין מגעילן ומטבילן והן טהורין דברים שנשתמש בהן ע"י האור כגון השפודין והאסכלאות מלבנן ומטבילן והן טהורין
(75b:17)§ The Sages taught: One who purchases utensils from the gentiles must prepare them for use in the following manner: With regard to items that the gentile did not use, one immerses them, and they are pure. With regard to items that the gentile used for cold food or drink, such as cups and jugs and flasks, one rinses them and immerses them, and they are pure. With regard to items that the gentile used for hot food or drink, such as large pots, small kettles [hakumkamusun], and samovars, one purges them with boiling water and immerses them, and they are pure. With regard to items that the gentile used with fire, such as spits and grills, one heats them until white-hot and immerses them, and they are pure.
(75b:18)וכולן שנשתמש בהן עד שלא יטביל ושלא יגעיל ושלא ילבן תני חדא אסור ותניא אידך מותר
(75b:18)And with regard to all utensils that one used before immersing and purging and heating them until white-hot, it is taught in one baraita that the food prepared with them is forbidden, and it is taught in another baraita that the food prepared with them is permitted.
(75b:19)ל"ק הא כמאן דאמר נותן טעם לפגם אסור הא כמאן דאמר נותן טעם לפגם מותר
(75b:19)The Gemara explains: This contradiction is not difficult. This ruling, that the food prepared with such utensils is forbidden, is according to the one who says that if a forbidden substance imparts flavor to a permitted food to the detriment of the mixture, the permitted food is forbidden. That ruling, that the food prepared with such utensils is permitted, is according to the one who says that if a forbidden substance imparts flavor to a permitted food to the detriment of the mixture, it remains permitted. Here too, since the flavor of non-kosher food imparted by the utensil detracts from the flavor of the food, such food is permitted.
(75b:20)ולמאן דאמר נותן טעם לפגם מותר גיעולי עובדי כוכבים דאסר רחמנא היכי משכחת לה
(75b:20)The Gemara asks: But according to the one who says that that if a forbidden substance imparts flavor to a permitted food to the detriment of the mixture then the mixture is permitted, with regard to utensils of gentiles that require purging, which the Merciful One renders forbidden until they are purged, how can you find these circumstances when it is actually prohibited to use the utensils until they are purged? Since utensils impart a detrimental flavor to food that is cooked in them, there seems to be no reason not to use utensils of gentiles without purging them.
(75b:21)אמר רב חייא בריה דרב הונא לא אסרה תורה אלא קדירה
(75b:21)Rav Ḥiyya, son of Rav Huna, says: The Torah renders forbidden only a pot
