Avodah Zarah, Daf Ayin Heh, Part 5

 

Introduction

Today s section continues to discuss immersing vessels owned by non-Jews.

 

אמר רב נחמן אמר רבה בר אבוה אפי’ כלים חדשים במשמע דהא ישנים וליבנן כחדשים דמו ואפילו הכי בעי טבילה

 

R. Nahman said in the name of Rabbah b. Abbuha: Even new utensils are included [in the requirement for immersion], since old ones when made white-hot are regarded as new and nevertheless require immersion.

 

R. Nahman says that even new vessels, those never used and therefore that have not absorbed the taste of any prohibited food, must be immersed. He derives this from the fact that immersion is required even if the vessels were first kashered by fire (which is mentioned in the biblical passage). Such cleansing will utterly rid the vessel of any taste and make it like new. Nevertheless, it must be immersed. From here we can conclude that all vessels bought from non-Jews must be immersed.

 

מתקיף לה רב ששת אי הכי אפי’ זוזא דסרבלא נמי

א"ל כלי סעודה אמורין בפרשה

 

R. Sheshet raised an objection: If this be so, even shearing-scissors should likewise [be immersed if bought from a non-Jew]!

[R. Nahman] replied: Only utensils connected with a meal were mentioned in the passage.

 

If even vessels that have no residue of taste in them must be immersed, then why not say that even scissors need to be immersed? R. Nahman answered that the only types of vessels mentioned in the biblical passage are those used in connection with meals. Shearing scissors are not included.

 

אמר רב נחמן אמר רבה בר אבוה לא שנו אלא בלקוחין וכמעשה שהיה אבל שאולין לא

 

R. Nahman said in the name of Rabbah b. Abuha: The teaching only applies to utensils which are purchased as was the case that happened, but not when they are borrowed.

 

In the biblical passage from which these laws are derived, the Israelites had acquired title to the utensils (they took them as booty in war). Possession means that they must be immersed. But if one borrows the vessels, they need not be immersed.

We should note that there is something a bit strange in this law. If the requirement has to do with purity or with kashrut, then what should it matter if the vessel was bought or borrowed?

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

 

R. Yitzchak b. Yosef bought a vessel made from a mixture of earth and animal’s dung from a non-Jew and thought to immerse it.

A certain rabbi, and R. Yaakov is his name, said to him: It was explained to me by R. Yohanan that only metal utensils are mentioned in the passage.

 

R. Yohanan explains that only metal utensils were mentioned in the passage and therefore only they must be immersed. Those made of earth and dung need not.

 

אמר רב אשי הני כלי זכוכית הואיל וכי נשתברו יש להן תקנה ככלי מתכות דמו

R. Ashi said: Utensils of glass, since they can be repaired when broken, are like utensils of metal.

 

Glassware can be repaired, and was indeed repaired, in a world in which glassware was very expensive, and is thus like metal. Just as metal utensils must be immersed, so must glassware.

קוניא פליגי בה רב אחא ורבינא חד אמר כתחלתו וחד אמר כסופו והלכתא כסופו

 

As for a glazed utensil, R. Aha and Ravina disagree; one says [that it must be treated] according to its original state, while the other says [that it must be treated] according to its final state.

The halakhah is [that it must be treated] according to its final state.

 

Glazed utensils before they are glazed are basically just earthenware and earthenware vessels need not be immersed. But by the end, they are like glass and glass vessels must be immersed. So there is a dispute as to whether they need immersion like glass utensils, or not like earthenware. The rule is that they do.