The Mishnah taught: But it is permitted to do business with those returning from a Temple of Idolatry.

(R. Avina citing R. Yirmiyah): This applies when their returning is not like their coming (i.e. they are not in groups), but if they are in groups as they were when they came, it is prohibited to do business with them (as they appear to be planning to return to the Temple).

(Mishnah) (R. Meir): If a Jew put wine in leather bottles or earthenware jugs of idolaters, it is prohibited even to derive benefit from the wine.

(Chachamim): It is permitted to derive benefit from it (as long as he does not drink it - since the prohibited wine is not recognizable and it is merely in a mixture with permitted wine).

(Gemara): New leather bottles that were not coated with tar are permitted to use. However, if they coated them with tar, they are prohibited (since they would usually put wine in the bottles while the tar was still hot, in order to negate the bitter taste of the tar.)

If an idolater is coating a bottle and dripping into it a Jew's wine, if the Jew is supervising, it is permitted. The Jew maybe put wine into the bottle and does not need to worry about Yayin Nesech absorbed into the walls.

Question: When the Jew supervises, how does that stop the idolater making it Yayin Nesech?

Answer (R. Ba): The wine is being absorbed into a disgusting thing and it is not common for an idolater to make it Yayin Nesech in such a situation.

Question: So why must the Jew supervise?

Answer: Perhaps the idolater will exchange the Jew's wine for his own Yayin Nesech before he drips it.

Earthenware jugs of idolaters - new ones are permitted to use for wine even though they are tarred; old ones are prohibited even if they are not tarred.

Question: Why are (new) tarred jugs permitted but tarred leather bottles are prohibited?

Answer (R. Abahu): I investigated the tarring of jugs and vinegar and wine are not dripped into them.

(R. Yaakov bar Acha citing Rabbanan): Wine that was prohibited to drink but permitted to derive benefit that was put into jugs, when the walls absorb the wine, they become like the wine itself.

If the wine was replaced with other wine, the wine becomes like the jugs. If that wine was replaced with other wine (which is the third wine to be in the jugs), the wine absorbs from the walls and is prohibited, but the jugs can now be used for other wine and will not prohibited it.

Question: Why (according to the Rabbanan of the Mishnah that wine absorbed into the bottles and jugs is not considered like actual Yayin Nesech) is it prohibited to drink and permitted to use?

Answer: Since R. Meir prohibits it completely, (the Rabbanan did not want to be completely lenient to even permit drinking it).

(R. Ba): When R. Akiva went to Tzipurin, they asked him - how can we kasher the jugs of idolaters?

(R. Akiva): From the law of new jugs we can learn that the tar can be peeled off. If when they are not tarred, they are permitted (since they are new and there is no concern that the idolater put wine in them), when they are tarred and the tar was removed, they should certainly be permitted!

But when I came and said it to my colleagues, they said that it is the tar that causes them to absorb.

If an idolater put water in his new jugs, a Jew may put wine in them without concern.

If the idolater put wine in them, a Jew should put water in them for three days, replacing the water every 24 hours. Alternatively, a Jew may put fish juice or fish pickling juice in them (as those juices burn out the wine) and he may then immediately use them for wine. (Note: See Rashi in Bavli Avoda Zarah 33a.)

R. Yochanan went to the orchards of R. Yehuda Nesiya (grandson of R. Yehuda HaNasi) in Akko. They asked him how to kasher jugs that were used for wine by idolaters. He said, "Once fish juice of fish pickling juice has been put in it, it may be used for wine..." There was a dispute as to how R. Yochanan finished his statement...

(R. Yasa citing R. Yochanan): They must be put in fire to burn out the absorbed wine.

(R. Chiya citing R. Yochanan): Certainly if he removed the tar from the jug, he may put wine in it.

Question: How is it possible to put the jug into a fire without breaking it?

Answer: If it survives it, it survives it.

Earthenware cups of idolaters - R. Asi said that they are prohibited; R. Ami permitted them.

R. Yaakov bar Acha citing R. Asi: Do you think that we say that a small earthenware jug does not absorb? It certainly does!

R. Ba citing Rav Sheshes: Do you think that we say that a bedpan does not absorb? It certainly does and so does a cup; it therefore needs kashering.

(R. Yaakov bar Acha/ R. Shimon bar Acha citing R. Chanina): Earthenware storage jugs of idolaters in which wine is kept - water must be kept in them for three days, changing the water every 24 hours.

Question (R. Yaakov bar Acha): Do we rely on this method?

R. Yosi of Malchaya asked such a case to R. Mana. R. Yosi first asked what the law would be if he had already used this method and R. Mana said it would be permitted to use them. He then asked whether ideally this should be done and R. Mana said that it should not.

R. Yirmiyah went to Guvlanah and he ruled that the large round earthenware barrels should have water kept in them for three days, changing the water every 24 hours.

An Aramean's wine bottle split open and a Jew managed to direct the wine into his own bottle. Rabbanan ruled that in order to be able to continue using his bottle, he should keep water in it for three days, changing the water every 24 hours.

R. Yasa went to Tzur and he saw the idolaters tarring their small bottles and the Jews buying them, assuming that the idolaters had not stored wine in them.

(R. Yasa to them): Who permitted you to use them? The idolaters have stored wine in them!

They asked R. Yitzchak and R. Mani to permit them to use them without kashering them, but they prohibited it.