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Note: I've just emailed my rav to request a psak, this question is purely to explore the halachic background of the issue.

Does second-hand silverware require both tevilah and kashering? If one is living outside of Israel, one might easily expect that the original owner was not Jewish, necessitating tevilah. However, this brings the crux of the matter into light. Does

  • Tevilah pre-empt the requirement to kasher pre-used flatware?
  • Tevilah have the same priority as kashering?
  • Kashering pre-empt tevilah?
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  • "pre-empt" isn't that the same as the question you just separated off?
    – Double AA ♦
    Commented Jun 26, 2017 at 20:29
  • @DoubleAA, no, that question assumes that this pre-emption doesn't occur. This one doesn't assume anything.
    – Noach MiFrankfurt
    Commented Jun 26, 2017 at 20:30
  • So this question is asking if an obligation to Tovel means there's no longer any obligation to Kasher? Aside from being hard to imagine why you'd think that might be, it still seems quite different from the quetsion "Whether or not second hand silverware should be assumed non-kosher and/or bought form a non-Jew"
    – Double AA ♦
    Commented Jun 26, 2017 at 20:32
  • @DoubleAA, yes, or vice versa. It's all in the OP, IMO
    – Noach MiFrankfurt
    Commented Jun 26, 2017 at 20:33
  • Tevilla and koshering are separate things all together. One is not dependent on the other
    – Laser123
    Commented Jun 26, 2017 at 22:17

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Being that the majority of people living outside Israel are no Jewish you would need to assume that it belonged to a non Jew.

An obligation to immerse in the mikveh does not exempt one from kashering. This is inherent in the pesukim from which the halachot of Hag'alah and Tevila are derived in Parshat Matot.

אַ֥ךְ אֶת־הַזָּהָ֖ב וְאֶת־הַכָּ֑סֶף אֶֽת־הַנְּחֹ֙שֶׁת֙ אֶת־הַבַּרְזֶ֔ל אֶֽת־הַבְּדִ֖יל וְאֶת־הָעֹפָֽרֶת: כָּל־דָּבָ֞ר אֲשֶׁר־יָבֹ֣א בָאֵ֗שׁ תַּעֲבִ֤ירוּ בָאֵשׁ֙ וְטָהֵ֔ר אַ֕ךְ בְּמֵ֥י נִדָּ֖ה יִתְחַטָּ֑א וְכֹ֨ל אֲשֶׁ֧ר לֹֽא־יָבֹ֛א בָּאֵ֖שׁ תַּעֲבִ֥ירוּ בַמָּֽיִם: וְכִבַּסְתֶּ֧ם בִּגְדֵיכֶ֛ם בַּיּ֥וֹם הַשְּׁבִיעִ֖י וּטְהַרְתֶּ֑ם וְאַחַ֖ר תָּבֹ֥אוּ אֶל־הַֽמַּחֲנֶֽה

The terms מי נידה is understood to teach that we need to immerse them in the mikveh.

Also see Shulchan Aruch 121:2 which teaches that a keli should be kashered and then immersed, which demonstrates that both obligation can occur simultaneously.

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