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Save "Re'eh ~ The egg and its mother's milk"
Re'eh ~ The egg and its mother's milk

(א) בָּנִ֣ים אַתֶּ֔ם לַה׳ אֱלֹקֵיכֶ֑ם לֹ֣א תִתְגֹּֽדְד֗וּ וְלֹֽא־תָשִׂ֧ימוּ קׇרְחָ֛ה בֵּ֥ין עֵינֵיכֶ֖ם לָמֵֽת׃ (ב) כִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַה׳ אֱלֹקֶ֑יךָ וּבְךָ֞ בָּחַ֣ר ה׳ לִֽהְי֥וֹת לוֹ֙ לְעַ֣ם סְגֻלָּ֔ה מִכֹּל֙ הָֽעַמִּ֔ים אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ {ס} (ג) לֹ֥א תֹאכַ֖ל כׇּל־תּוֹעֵבָֽה׃ (ד) זֹ֥את הַבְּהֵמָ֖ה אֲשֶׁ֣ר תֹּאכֵ֑לוּ שׁ֕וֹר שֵׂ֥ה כְשָׂבִ֖ים וְשֵׂ֥ה עִזִּֽים׃ (ה) אַיָּ֥ל וּצְבִ֖י וְיַחְמ֑וּר וְאַקּ֥וֹ וְדִישֹׁ֖ן וּתְא֥וֹ וָזָֽמֶר׃ (ו) וְכׇל־בְּהֵמָ֞ה מַפְרֶ֣סֶת פַּרְסָ֗ה וְשֹׁסַ֤עַת שֶׁ֙סַע֙ שְׁתֵּ֣י פְרָס֔וֹת מַעֲלַ֥ת גֵּרָ֖ה בַּבְּהֵמָ֑ה אֹתָ֖הּ תֹּאכֵֽלוּ׃ (ז) אַ֣ךְ אֶת־זֶ֞ה לֹ֤א תֹֽאכְלוּ֙ מִמַּֽעֲלֵ֣י הַגֵּרָ֔ה וּמִמַּפְרִיסֵ֥י הַפַּרְסָ֖ה הַשְּׁסוּעָ֑ה... (כא) לֹ֣א תֹאכְל֣וּ כׇל־נְ֠בֵלָ֠ה לַגֵּ֨ר אֲשֶׁר־בִּשְׁעָרֶ֜יךָ תִּתְּנֶ֣נָּה וַאֲכָלָ֗הּ א֤וֹ מָכֹר֙ לְנׇכְרִ֔י כִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַה׳ אֱלֹקֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּחֲלֵ֥ב אִמּֽוֹ׃ {פ}

(1) You are children of your God ה׳. You shall not gash yourselves or shave the front of your heads because of the dead. (2) For you are a people consecrated to your God ה׳: your God ה׳ chose you from among all other peoples on earth to be a treasured people. (3) You shall not eat anything abhorrent. (4) These are the animals that you may eat: the ox, the sheep, and the goat; ... and any other animal that has true hoofs which are cleft in two and brings up the cud—such you may eat. (7) But the following, which do bring up the cud or have true hoofs which are cleft through... (21) You shall not eat anything that has died a natural death; give it to the stranger in your community to eat, or you may sell it to a foreigner. For you are a people consecrated to your God ה׳. You shall not boil a kid in its mother’s milk.

~ What is the context of the prohibition of milk and met in our portion?

~ Why are the dietary laws given, according to the text?

(ב) לא תבשל גדי בחלב אמו. בשר בחלב אסור לבשל, דרך בישול אסרה תורה ומשום־הכי אמרינן דלא קרינן בחלב, דחלב אסור בלא בישול, ואסור בשר־בחלב באכילה והנאה, מדכתיב תלתא "לא־תבשל" בתורה. ו"אמו" נתינת טעם, דדרך אכזריות [הוא] שיבשל בשר בחלב [האם] שגידלתו, והבהמה שיצא ממנה החלב שמא אמו היתה, ורבי יוסי הגלילי דרש "אמו" להוציא עוף שאין לו חלב־אם שהוא מותר בחלב (חולין קיג, א במשנה), וזאת המצוה דומיא ד"לא תקח האם על הבנים" (דברים כב, ו) ואותו ואת בנו (ויקרא כב, כח) ובלא בישול נמי אסור לאכול בשר־בחלב, ובשר וגבינה יחד ואף גבינה וחלב אחר בשר אסור לאכול אפילו על־ידי קינוח־הפה, משום בשר שבין השינים, שנקראת "בשר" דכתיב במדבר [יא, לג] הבשר עודנו בין שיניהם, אבל בשר אחר גבינה וחלב מותר בקינוח־הפה, ואף חלב וגבינה אחר תבשיל של בשר נראה מותר על־ידי קינוח הפה, מדאמר רב נחמן [שם קה, רע"ב] לא־שנו דמים־אמצעים רשות אלא בין תבשיל לתבשיל אבל בין תבשיל לגבינה חובה, ובלבד שלא יאכל מן הבשר כלל, ...

It is forbidden to cook meat in milk. The Torah specifically forbids the cooking. Do not read it "chelev", but "chalav", as chelev (fat) is forbidden even not boiled. It is also forbidden to eat or derive any benefit from meat [cooked] in milk, as we read the prohibition "do not boil" three times in the Torah. The inclusion of the term “its mother” comes to teach us the reason [for the law], for it would be cruelty to cook the flesh of a kid in the milk of [the mother] which raised it. [Therefore, all milk is forbidden,] for perhaps the animal from which this milk came was its mother. R. Yosi HaGelili explained "mother" to exclude birds, which have no mother's milk (see Hullin 113a in the mishnah). This mitzvah is similar to “do not take a mother[-bird] with its chicks” and “an animal and its offspring [should not be slaughtered in one day].” And even without boiling it is forbidden to eat meat in milk, and meat and cheese together, even if one cleans one's mouth due to the meat that is stuck between the teeth, which is called meat, as "the meat was still in their teeth" (Numbers 11:33). But eating meat after cheese it is permitted with cleaning the mouth, and even milk and cheese after a meat dish seems permitted after cleaning the mouth, ... as long as one does not eat from the meat itself...

~ Joseph ben Isaac Bekhor Shor of Orléans (12th century) was a student of Rabbeinu Tam and Rashbam, who were both Rashi’s grandsons. These three were part of the group called Tos’fot or Tosafists, which comprised about 52 students, and whose commentary in the Talmud is printed in the outer margins.

(יד) שָׁלֹ֣שׁ רְגָלִ֔ים תָּחֹ֥ג לִ֖י בַּשָּׁנָֽה׃ (טו) אֶת־חַ֣ג הַמַּצּוֹת֮ תִּשְׁמֹר֒ שִׁבְעַ֣ת יָמִים֩ תֹּאכַ֨ל מַצּ֜וֹת כַּֽאֲשֶׁ֣ר צִוִּיתִ֗ךָ לְמוֹעֵד֙ חֹ֣דֶשׁ הָֽאָבִ֔יב כִּי־ב֖וֹ יָצָ֣אתָ מִמִּצְרָ֑יִם וְלֹא־יֵרָא֥וּ פָנַ֖י רֵיקָֽם׃ (טז) וְחַ֤ג הַקָּצִיר֙ בִּכּוּרֵ֣י מַעֲשֶׂ֔יךָ אֲשֶׁ֥ר תִּזְרַ֖ע בַּשָּׂדֶ֑ה וְחַ֤ג הָֽאָסִף֙ בְּצֵ֣את הַשָּׁנָ֔ה בְּאׇסְפְּךָ֥ אֶֽת־מַעֲשֶׂ֖יךָ מִן־הַשָּׂדֶֽה׃ (יז) שָׁלֹ֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵרָאֶה֙ כׇּל־זְכ֣וּרְךָ֔ אֶל־פְּנֵ֖י הָאָדֹ֥ן ׀ ה׳׃ (יח) לֹֽא־תִזְבַּ֥ח עַל־חָמֵ֖ץ דַּם־זִבְחִ֑י וְלֹֽא־יָלִ֥ין חֵֽלֶב־חַגִּ֖י עַד־בֹּֽקֶר׃ (יט) רֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית ה׳ אֱלֹקֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּחֲלֵ֥ב אִמּֽוֹ׃ {פ}

(14) Three times a year you shall hold a festival for Me: (15) You shall observe the Feast of Unleavened Bread—eating unleavened bread for seven days as I have commanded you—at the set time in the month of Aviv, for in it you went forth from Egypt; and none shall appear before Me empty-handed; (16) and the Feast of the Harvest, of the first fruits of your work, of what you sow in the field; and the Feast of Ingathering at the end of the year, when you gather in the results of your work from the field. (17) Three times a year all your males shall appear before the Sovereign, ה׳. (18) You shall not offer the blood of My sacrifice with anything leavened; and the fat of My festal offering shall not be left lying until morning. (19) The choice first fruits of your soil you shall bring to the house of your God ה׳. You shall not boil a kid in its mother’s milk.

(כג) שָׁלֹ֥שׁ פְּעָמִ֖ים בַּשָּׁנָ֑ה יֵרָאֶה֙ כׇּל־זְכ֣וּרְךָ֔ אֶת־פְּנֵ֛י הָֽאָדֹ֥ן ׀ ה׳ אֱלֹקֵ֥י יִשְׂרָאֵֽל׃ (כד) כִּֽי־אוֹרִ֤ישׁ גּוֹיִם֙ מִפָּנֶ֔יךָ וְהִרְחַבְתִּ֖י אֶת־גְּבֻלֶ֑ךָ וְלֹא־יַחְמֹ֥ד אִישׁ֙ אֶֽת־אַרְצְךָ֔ בַּעֲלֹֽתְךָ֗ לֵרָאוֹת֙ אֶת־פְּנֵי֙ ה׳ אֱלֹקֶ֔יךָ שָׁלֹ֥שׁ פְּעָמִ֖ים בַּשָּׁנָֽה׃ (כה) לֹֽא־תִשְׁחַ֥ט עַל־חָמֵ֖ץ דַּם־זִבְחִ֑י וְלֹא־יָלִ֣ין לַבֹּ֔קֶר זֶ֖בַח חַ֥ג הַפָּֽסַח׃ (כו) רֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית ה׳ אֱלֹקֶ֑יךָ לֹא־תְבַשֵּׁ֥ל גְּדִ֖י בַּחֲלֵ֥ב אִמּֽוֹ׃ {פ}
(23) Three times a year all your males shall appear before the Sovereign ה׳, the God of Israel. (24) I will drive out nations from your path and enlarge your territory; no one will covet your land when you go up to appear before your God ה׳ three times a year. (25) You shall not offer the blood of My sacrifice with anything leavened; and the sacrifice of the Feast of Passover shall not be left lying until morning. (26) The choice first fruits of your soil you shall bring to the house of your God ה׳. You shall not boil a kid in its mother’s milk.

~ What is the context of the prohibition in Exodus?

(א) לא תבשל גדי בחלב אמו. לפי הפשט בישול לשון גידול וגמר כמו (בראשית מ׳:י׳) הבשילו אשכלותיה ענבים וה"ק לא תניחנו לגדל ולגמול בחלב אמו שתאחרנו עד שתגדלנה האם בחלבה אלא בראשית תביאנו דומיית תחלת הפסוק שאמר ראשית ביכורי אדמתך. :

According to the plain meaning, the term “bishul” here means grow or complete, similar to its use [in the verse (Gen. 40:10)]: “its clusters ripened (הבשילו) into grapes.” This is what the verse is saying: do not allow [the kid] to grow up and be weaned from its mothers milk. [In other words, do not] wait until [the kid]’s mother grows it with her milk, rather bring it at the beginning. This fits with the context of the first part of the verse, “the choice first fruits of your soil [you shall bring].”

(א) לא תבשל גדי בחלב אמו. לפי הפשט לא תעזבנו עד שיגמור גדולו בחלב אמו, בשול משמע גמר כמו הבשילו אשכלותיה ענבים וכן בלשון תלמוד קצה לבשל פירותיה והוא דומיא דרישא דקרא ראשית ביכורי אדמתך משמע שמתבכרות שלא תאחר עד גמר הפירות:

According to the plain meaning, to not leave/abandon it until it is full grown from its mother’s milk. “Bishul” implies completion, as [in the verse (Gen. 40:10)]: “its clusters ripened (הבשילו) into grapes.” The Talmud uses the term similarly (b. Ketubot 112a): “[The land of Israel] grows (לבשל) its fruit with ease.” This makes it of a piece with the beginning of the verse “the choice first fruits of your soil [you shall bring].” This implies that they are going through the process of maturation, that one should not delay until the fruits are all ripe.

~ What does the Bekhor Shor believe about the translation and positioning of the verse in the two places in Exodus? Is "boiling" the right understanding in these verses, according to him?

Wait. What?

Dr. Rabbi Zev Farber explains:
Deuteronomy (D) was familiar with the Covenant Collection (the academic term for the laws in Exod. 20:19-23:19) and used it as a basis from which to compose his own work...

The Covenant Collection presents a discussion of the requirement to bring first fruits and firstborn animals to God ... The requirement was phrased in a poetic manner, with the unusual idiom, “do not let the kid grow fat on its mother’s milk.” When the author of the Deuteronomic Code was reading this work, he understood the phrase literally, as “do not boil a kid in its mother’s milk,” and, therefore, combined it with the list of prohibited animals—an example of what Michael Fishbane calls, inner-biblical exegesis.

https://www.thetorah.com/article/prohibition-of-meat-and-milk-its-origins-in-the-text

Repeat after me:

Judaism is not the religion of the Torah. Judaism is the religion of the Torah domesticated and interpreted by the rabbis...

which receive a text that might have gone through changes itself, as an eternal search for the meaning of the word of God. Or not, depending on your ideas regarding the process of revelation.

(א) כָּל הַבָּשָׂר אָסוּר לְבַשֵּׁל בְּחָלָב, חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים. וְאָסוּר לְהַעֲלוֹתוֹ עִם הַגְּבִינָה עַל הַשֻּׁלְחָן, חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים. הַנּוֹדֵר מִן הַבָּשָׂר, מֻתָּר בִּבְשַׂר דָּגִים וַחֲגָבִים. הָעוֹף עוֹלֶה עִם הַגְּבִינָה עַל הַשֻּׁלְחָן וְאֵינוֹ נֶאֱכָל, דִּבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים, לֹא עוֹלֶה וְלֹא נֶאֱכָל. אָמַר רַבִּי יוֹסֵי, זוֹ מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. בְּאֵיזֶה שֻׁלְחָן אָמְרוּ, בַּשֻּׁלְחָן שֶׁאוֹכֵל עָלָיו. אֲבָל בַּשֻּׁלְחָן שֶׁסּוֹדֵר עָלָיו אֶת הַתַּבְשִׁיל, נוֹתֵן זֶה בְצַד זֶה וְאֵינוֹ חוֹשֵׁשׁ:

(1) It is prohibited to cook any meat in milk, except for the meat of fish and grasshoppers, whose halakhic status is not that of meat. And it is prohibited to place any meat together with milk products, e.g., cheese, on one table, except for the meat of fish and grasshoppers. And one who takes a vow that meat is prohibited to him is permitted to eat the meat of fish and grasshoppers. The meat of birds may be placed with cheese on one table but may not be eaten together with it; this is the statement of Beit Shammai. And Beit Hillel say: It may neither be placed on one table nor be eaten with cheese. Rabbi Yosei said: This is one of the disputes involving leniencies of Beit Shammai and stringencies of Beit Hillel. The mishna elaborates: With regard to which table are these halakhot stated? It is with regard to a table upon which one eats. But on a table upon which one prepares the cooked food, one may place this meat alongside that cheese or vice versa, and need not be concerned that perhaps they will be mixed and one will come to eat them together.

~ What is considered "meat", and what is not?

~ What is surprising about Beit Hillel's and Beit Shammai's positions?

(ב) צוֹרֵר אָדָם בָּשָׂר וּגְבִינָה בְּמִטְפַּחַת אַחַת, וּבִלְבַד שֶׁלֹּא יְהוּ נוֹגְעִין זֶה בָזֶה. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, שְׁנֵי אַכְסְנָאִין אוֹכְלִין עַל שֻׁלְחָן אֶחָד, זֶה בָּשָׂר וָזֶה גְּבִינָה, וְאֵין חוֹשְׁשִׁין:

(2) A person may bind meat and cheese in one cloth, provided that they do not come into contact with each other. Rabban Shimon ben Gamliel says: Two guests may eat together on one table, this one eating meat and that one eating cheese, and they need not be concerned lest they come to violate the prohibition of eating meat and milk by partaking of the food of the other.

~ What is surprising about the opening statement of the mishnah?

~ Why are we talking about guests? Would "friends" be a different case? Would "family members"?

(ג) טִפַּת חָלָב שֶׁנָּפְלָה עַל הַחֲתִיכָה, אִם יֶשׁ בָּהּ בְּנוֹתֵן טַעַם בְּאוֹתָהּ חֲתִיכָה, אָסוּר. נִעֵר אֶת הַקְּדֵרָה, אִם יֶשׁ בָּהּ בְּנוֹתֵן טַעַם בְּאוֹתָהּ קְדֵרָה, אָסוּר. ... הַמַּעֲלֶה אֶת הָעוֹף עִם הַגְּבִינָה עַל הַשֻּׁלְחָן, אֵינוֹ עוֹבֵר בְּלֹא תַעֲשֶׂה:

(3) In the case of a drop of milk that fell on a piece of meat, if the drop contains enough milk to impart flavor to that piece of meat, (1/60), the meat is forbidden. If one stirred the contents of the pot and the piece was submerged in the gravy before it absorbed the milk, if the drop contains enough milk to impart flavor to the contents of that entire pot, the contents of the entire pot are forbidden. ... One who places the meat of birds with cheese on the table does not violate a Torah prohibition.

~ What limits does this mishnah impose on mixing milk and meat?

(ד) בְּשַׂר בְּהֵמָה טְהוֹרָה בַּחֲלֵב בְּהֵמָה טְהוֹרָה, אָסוּר לְבַשֵּׁל וְאָסוּר בַּהֲנָאָה. בְּשַׂר בְּהֵמָה טְהוֹרָה בַּחֲלֵב בְּהֵמָה טְמֵאָה, בְּשַׂר בְּהֵמָה טְמֵאָה בַּחֲלֵב בְּהֵמָה טְהוֹרָה, מֻתָּר לְבַשֵּׁל וּמֻתָּר בַּהֲנָאָה.

רַבִּי עֲקִיבָא אוֹמֵר, חַיָּה וָעוֹף אֵינָם מִן הַתּוֹרָה, שֶׁנֶּאֱמַר, לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ, שָׁלשׁ פְּעָמִים, פְּרָט לְחַיָּה וּלְעוֹף וְלִבְהֵמָה טְמֵאָה.

רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר, נֶאֱמַר (דברים יד), לֹא תֹאכְלוּ כָל נְבֵלָה, וְנֶאֱמַר (שם), לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ. אֶת שֶׁאָסוּר מִשּׁוּם נְבֵלָה, אָסוּר לְבַשֵּׁל בְּחָלָב. עוֹף, שֶׁאָסוּר מִשּׁוּם נְבֵלָה, יָכוֹל יְהֵא אָסוּר לְבַשֵּׁל בְּחָלָב, תַּלְמוּד לוֹמַר בַּחֲלֵב אִמּוֹ, יָצָא עוֹף, שֶׁאֵין לוֹ חֲלֵב אֵם:

(4) It is prohibited to cook the meat of a kosher animal in the milk of any kosher animal, not merely the milk of its mother, and deriving benefit from that mixture is prohibited. It is permitted to cook the meat of a kosher animal in the milk of a non-kosher animal, or the meat of a non-kosher animal in the milk of a kosher animal, and deriving benefit from that mixture is permitted.

Rabbi Akiva says: Cooking the meat of an undomesticated animal or bird in milk is not prohibited by Torah law, as it is stated: “You shall not cook a kid in its mother’s milk” (Exodus 23:19, 34:26; Deuteronomy 14:21) three times. The repetition of the word “kid” three times excludes an undomesticated animal, a bird, and a non-kosher animal.

Rabbi Yosei HaGelili says that it is stated: “You shall not eat of any animal carcass” (Deuteronomy 14:21), and in the same verse it is stated: “You shall not cook a kid in its mother’s milk.” This indicates that meat of an animal that is subject to be prohibited due to the prohibition of eating an unslaughtered carcass is prohibited for one to cook in milk. Consequently, with regard to meat of birds, which is subject to be prohibited due to the prohibition of eating an unslaughtered carcass, one might have thought that it would be prohibited to cook it in milk. Therefore, the verse states: “In its mother’s milk,” excluding a bird, which has no mother’s milk.

~ The mishnah brings three different positions: The general voice's, Rabbi Akiva's, and Rabbi Yosi haGelili's. What are those three positions? Which one do you know makes it as "Jewish Law"?

~ What is Rabbi Akiva's position, and how does he interpret the repetition of the verse? Is it surprising?

~ What is Yosi HaGelili's position, and on what does he base his reading? Is it surprising?

~ Why would the mishnah bring positions that are not accepted?

In a time before the rabbis...

Philo of Alexandria, Virtues, 142-144 (translation from H. Colson in the Loeb Classic Library edition [8.249-251]), emphasis added

But so prolific is [Moses] in virtue and versatile in giving admirable lessons but not content with his own prowess, he challenges it to further contest. He has forbidden the any lamb or kid or other kind of livestock to be snatched away from its mother before it is weaned. He also forbidden the killing of the mother and offspring the same day. He now crowns his bounty with the words "Thou shalt not seethe a lamb in its mother's milk". For he held it was grossly improper that the substance which fed the living animal should be used to season and flavour the same after its death, and that while nature provided for its conservation by creating the stream of milk and ordaining that it should pass through the mother’s breasts as through conduits, the license of man should rise to such a height as to misuse what had sustained its life to destroy also the body which remains in existence.

If indeed anyone thinks good to boil flesh in milk, let him do so without cruelty and keeping clear of impiety. Everywhere there are herds of cattle innumerable, which are milked everyday by cowherds, goat-herds and shepherds, whose chief source of income as cattle rearers is milk, sometimes liquid and sometimes condensed and coagulated into cheese; and since milk is so abundant, the person who boils the flesh of lambs or kids or any other young animal in their mother’s milk, shows himself cruelly brutal in character and gelded of compassion, that most vital of emotions and most nearly akin to the rational soul.

~ What are the limits that Philo (c.20 BCE - c.50 CE) understands the verse gives?

~ What is the virtue that Philo understands the verse to incite? And what does a person who transgress this verse indicate with their behavior?

~ What is the problem with following the verse without the rabbis' understanding?

~ It is important to know that we have no idea how normative Philo's view is in antiquity. His writings are the only pre-rabbinic Jewish view that has survived. He wrote exclusively in Greek and his works were preserved by the Church.

(ו) "לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ." רַבִּי יִשְׁמָעֵאל אוֹמֵר: מִפְּנֵי מָה נֶאֶמְרָה בִשְׁלֹשָׁה מְקוֹמוֹת? כְּנֶגֶד שָׁלֹשׁ בְּרִיתוֹת שֶׁכָּרַת הַמָּקוֹם עִם יִשְׂרָאֵל: אַחַת בְּחוֹרֵב, וְאַחַת בְּעַרְבוֹת מוֹאָב, וְאַחַת בְּהַר גְּרִזִים וְהַר עֵיבָל.

(ז) רַבִּי יֹאשִׁיָּהוּ אוֹמֵר: הָרִאשׁוֹן, תְּחִלָּה נֶאֱמַר, וְאֵין דּוֹרְשִׁין תְּחִלּוֹת; שֵׁנִי לוֹ, מִפְּנֵי הַדִּין: בְּהֵמָה טְהוֹרָה מְטַמָּא בַמַּשָּׂא, וּבְהֵמָה טְמֵאָה מְטַמָּא בַמַּשָּׂא; אִם לָמַדְתָּ עַל טְהוֹרָה שֶׁבְּשָׂרָהּ אָסוּר לְהִתְבַּשֵּׁל בַּחֲלָבָהּ, יָכֹל אַף טְמֵאָה יְהֵי בְשָׂרָהּ אָסוּר לְהִתְבַּשֵּׁל בַּחֲלָבָהּ? תִּלְמֹד לוֹמַר "בַּחֲלֵב אִמּוֹ", וְלֹא בַּחֲלֵב טְמֵאָה, וְלֹא בַּחֲלֵב אָדָם.

(ח) רַבִּי יוֹנָתָן אוֹמֵר: מִפְּנֵי מָה נֶאֱמַר בִּשְׁלֹשָׁה מְקוֹמוֹת? אַחַת לַבְּהֵמָה, וְאַחַת לַחַיָּה, וְאַחַת לָעוֹף.

(ט) אַבָּא חֲנִין אוֹמֵר מִשֵּׁם רַבִּי אֱלִיעֶזֶר: מִפְּנֵי מָה נֶאֱמַר בִּשְׁלֹשָׁה מְקוֹמוֹת? אַחַת לִבְהֵמָה גַסָּה, וְאַחַת לְעִזִּים, וְאַחַת לִרְחֵלִים.

(י) רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר:*שִׁמְעוֹן בֶּן אֶלְעָזָר. בגניזה: שִׁמְעוֹן בֶּן יוֹחַי. מִפְּנֵי מָה נֶאֱמַר בִּשְׁלֹשָׁה מְקוֹמוֹת? אַחַת לִבְהֵמָה גַסָּה, וְאַחַת לִבְהֵמָה דַקָּה, וְאַחַת לְחַיָּה.

(יא) רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר:*שִׁמְעוֹן בֶּן יוֹחַי. בגניזה: שִׁמְעוֹן בֶּן אֶלְעָזָר. מִפְּנֵי מָה נֶאֱמַר בִּשְׁלֹשָׁה מְקוֹמוֹת? אֶחָד לְבִשּׁוּל, אֶחָד לְאִסּוּר אֲכִילָה, אֶחָד לְאִסּוּר הֲנָיָה,

(יב) דָּבָר אַחֵר: אֶחָד בָּאָרֶץ, אֶחָד בְּחוּץ לָאָרֶץ, אֶחָד בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִּפְנֵי הַבַּיִת.

(6) (Exodus 23:19) "You shall not cook a kid in its mother's milk": R. Shimon says: Why is this written in three places? (here, (Exodus 34:26) and (Devarim 14:21). They correspond to the three covenants that the Holy One Blessed be He forged with Israel: one in Chorev, one Arvoth Moav, and one in Mount Gerizim and Mount Eival.

(7) R. Yoshiyah says: The first was stated first, and "firsts" are not expounded. Why is the second stated? A clean animal confers tumah (uncleanliness) by being carried, and an unclean animal confers tumah by being carried. If you have learned about a clean animal that it is forbidden to cook its flesh in its (mother's) milk, I might think that the same holds true for an unclean animal. It is, therefore, written "in the milk of its mother," and not in the milk of an unclean animal. The third: "in the milk of its mother," but not in human milk.

(8) R. Yonathan says: Why is it written in three places? Once for a beast, once for an animal, once for a bird.

(9) Abba Channan says in the name of R. Elazar: Why is it written in three places? Once for a large beast, once for goats, once for sheep.

(10) R. Shimon b. Elazar says: Why is it written in three places? Once for a large beast, once for a small beast, once for an animal.

(11) Variantly: Once to forbid eating, once to forbid derivation of benefit, once to forbid cooking.

(12) Variantly: whether in the land (Eretz Yisrael) or outside the land, once when the Temple exists, once when the Temple does not exist.

~ The Mekhilta predates the Mishnah.

~ What are the possibilities? What does it tell us about the development of Rabbinic Judaism in the inclusion of fowl in the category of meat?

וְעוֹד אָמַר רַבִּי אֱלִיעֶזֶר, תָּנוּ רַבָּנַן: בִּמְקוֹמוֹ שֶׁל רַבִּי אֱלִיעֶזֶר הָיוּ כּוֹרְתִין עֵצִים לַעֲשׂוֹת פֶּחָמִין לַעֲשׂוֹת בַּרְזֶל בְּשַׁבָּת, בִּמְקוֹמוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי הָיוּ אוֹכְלִין בְּשַׂר עוֹף בְּחָלָב. לֵוִי אִיקְּלַע לְבֵי יוֹסֵף רִישְׁבָּא. קָרִיבוּ לֵיהּ רֵישָׁא דְטַוּוֹסָא בַּחֲלָבָא, לָא אֲכַל. כִּי אֲתָא לְקַמֵּיהּ דְּרַבִּי אֲמַר לֵיהּ: אַמַּאי לָא תְּשַׁמְּתִינְהוּ? אֲמַר לֵיהּ: אַתְרֵיהּ דְּרַבִּי יְהוּדָה בֶּן בְּתִירָה הֲוָה, וְאָמֵינָא: דִּילְמָא דְּרַשׁ לְהוּ כְּרַבִּי יוֹסֵי הַגְּלִילִי. דִּתְנַן, רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: נֶאֱמַר ״לֹא תֹאכְלוּ כׇל נְבֵלָה״, וְנֶאֱמַר ״לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ״. אֶת שֶׁאָסוּר מִשּׁוּם נְבֵלָה — אָסוּר לְבַשֵּׁל בְּחָלָב. עוֹף שֶׁאָסוּר מִשּׁוּם נְבֵלָה, יָכוֹל יְהֵא אָסוּר לְבַשֵּׁל בְּחָלָב — תַּלְמוּד לוֹמַר: ״בַּחֲלֵב אִמּוֹ״, יָצָא עוֹף שֶׁאֵין לוֹ חֲלֵב אֵם.

We learned in our mishna: And furthermore, Rabbi Eliezer said: One may even cut down trees to prepare charcoal for the purpose of circumcision on Shabbat. With regard to this issue, the Sages taught in a baraita: In the locale of Rabbi Eliezer, where they would follow his ruling, they would even cut down trees on Shabbat to prepare charcoal from it in order to fashion iron tools with which to circumcise a child on Shabbat. On a related note, the baraita relates: In the locale of Rabbi Yosei HaGelili they would eat poultry meat in milk, as Rabbi Yosei HaGelili held that the prohibition of meat in milk does not include poultry. The Gemara relates: Levi happened to come to the house of Yosef the bird hunter. They served him the head of a peacock in milk and he did not eat. When Levi came before Rabbi Yehuda HaNasi, the latter said to him: Why did you not excommunicate these people who eat poultry in milk, contrary to the decree of the Sages?! Levi said to him: It was in the locale of Rabbi Yehuda ben Beteira, and I said: Perhaps he taught them that the halakha is in accordance with the opinion of Rabbi Yosei HaGelili, who permits the eating of poultry meat in milk. Given the possibility that their rabbi rules that it is permitted, I cannot come and prohibit it, and I certainly cannot excommunicate them for it. As we learned in a mishna, Rabbi Yosei HaGelili says: It is stated in the verse: “You shall not eat anything that dies of itself; to the stranger at your gates you may give it, that he may eat it; or you may sell it to a foreigner; for you are a holy people to the Lord your God” (Deuteronomy 14:21), and it is stated later in the same verse: “You shall not cook a kid in its mother’s milk.” From the juxtaposition of the two issues it is derived: That which is prohibited due to the prohibition against eating an unslaughtered animal, it is prohibited to cook it in milk. The prohibition against cooking a creature in milk is not limited to only a kid. If so, with regard to poultry, which is prohibited due to the prohibition against eating an unslaughtered animal, I might have thought it should be prohibited to cook it in milk; therefore, the verse states: “In its mother’s milk.” This excludes poultry, which does not have mother’s milk and is therefore not included in the prohibition.

~ The context on the Talmud, in the tractate of Shabbat, is given just as a orienting statement (do not try to understand the question of wood, Shabbat and circumcision at this moment).

~ What do we learn about kashrut in R. Yosi HaGelili's town?

~ What do we know about R. Yehudah HaNasi's position regarding mixing fowl and milk?

(ב) לֹא שָׁתַק הַכָּתוּב מִלֶּאֱסֹר הָאֲכִילָה אֶלָּא מִפְּנֵי שֶׁאָסַר הַבִּשּׁוּל כְּלוֹמַר וַאֲפִלּוּ בִּשּׁוּלוֹ אָסוּר וְאֵין צָרִיךְ לוֹמַר אֲכִילָתוֹ. כְּמוֹ שֶׁשָּׁתַק מִלֶּאֱסֹר הַבַּת מֵאַחַר שֶׁאָסַר בַּת הַבַּת:

(ג) אֵין אָסוּר מִן הַתּוֹרָה אֶלָּא בְּשַׂר בְּהֵמָה טְהוֹרָה בַּחֲלֵב בְּהֵמָה טְהוֹרָה שֶׁנֶּאֱמַר (שמות כג יט) (שמות לד כו) (דברים יד כא) "לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ". וּגְדִי הוּא כּוֹלֵל וְלַד הַשּׁוֹר וְלַד הַשֶּׂה וְלַד הָעֵז עַד שֶׁיִּפְרֹט וְיֹאמַר גְּדִי עִזִּים וְלֹא נֶאֱמַר גְּדִי בַּחֲלֵב אִמּוֹ אֶלָּא שֶׁדִּבֵּר הַכָּתוּב בַּהוֹוֶה. אֲבָל בְּשַׂר בְּהֵמָה טְהוֹרָה (שֶׁבִּשְּׁלוֹ) בַּחֲלֵב בְּהֵמָה טְמֵאָה. אוֹ בְּשַׂר בְּהֵמָה טְמֵאָה (שֶׁבִּשְּׁלוֹ) בַּחֲלֵב בְּהֵמָה טְהוֹרָה מֻתָּר לְבַשֵּׁל וּמֻתֶּרֶת בַּהֲנָיָה וְאֵין חַיָּבִין עַל אֲכִילָתוֹ מִשּׁוּם בָּשָׂר בְּחָלָב:

(ד) וְכֵן בְּשַׂר חַיָּה וְעוֹף בֵּין בַּחֲלֵב חַיָּה בֵּין בַּחֲלֵב בְּהֵמָה אֵינוֹ אָסוּר בַּאֲכִילָה מִן הַתּוֹרָה לְפִיכָךְ מֻתָּר לְבַשְּׁלוֹ וּמֻתָּר בַּהֲנָיָה. וְאָסוּר בַּאֲכִילָה מִדִּבְרֵי סוֹפְרִים כְּדֵי שֶׁלֹּא יִפְשְׁעוּ הָעָם וְיָבוֹאוּ לִידֵי אִסּוּר בָּשָׂר בְּחָלָב שֶׁל תּוֹרָה וְיֹאכְלוּ בְּשַׂר בְּהֵמָה טְהוֹרָה בַּחֲלֵב בְּהֵמָה טְהוֹרָה. שֶׁהֲרֵי אֵין מַשְׁמַע הַכָּתוּב אֶלָּא גְּדִי בַּחֲלֵב אִמּוֹ מַמָּשׁ. לְפִיכָךְ אָסְרוּ כָּל בָּשָׂר בְּחָלָב:

(2) The Torah remained silent concerning the prohibition against partaking [of meat and milk] only because it forbade cooking them. This is as if to say: Even cooking it is forbidden, how much more so partaking of it. [To cite a parallel:] The Torah did not mention the prohibition against relations with one's daughter, because it forbade those with the daughter of one's daughter.

(3) According to Scriptural Law, the prohibition involves only [a mixture of] meat from a kosher domesticated animal and milk from a kosher domesticated animal, as implied by the verse: "Do not cook a kid in its mother's milk." The term "a kid" includes the offspring of an ox, the offspring of a sheep, and the offspring of a goat unless the verse states explicitly, a goat-kid. The term "a kid in its mother's milk" [does not exclude all other situations]. Instead, the Torah is speaking regarding the commonplace circumstance.
With regard to the meat of a kosher animal which was cooked in the milk of a non-kosher animal or the meat of a non-kosher animal which was cooked in the milk of a kosher animal, by contrast, cooking is permitted, and deriving benefit is permitted. One is not liable for [transgressing the prohibition against partaking of] meat and milk if one partakes of it.

(4) Similarly, the meat of a wild beast and the meat of a fowl together with the milk of a wild beast or the milk of a domesticated animal is not forbidden according to Scriptural Law. Therefore it is permitted to cook it and it is permitted to benefit from it. It is forbidden to eat of it according to Rabbinic Law so that people at large will not carried away and come to violate the Scriptural prohibition against milk and meat and partake of the meat of a kosher domesticated animal [cooked] in the milk of a kosher domesticated animal. For the literal meaning of the verse implies only the meat of a kid in the milk of its actual mother. Therefore, they forbade all meat in milk.

Ok, I'm waiting...
בעא מיניה רב אסי מרבי יוחנן כמה ישהה בין בשר לגבינה א"ל ולא כלום איני והא אמר רב חסדא אכל בשר אסור לאכול גבינה גבינה מותר לאכול בשר אלא כמה ישהה בין גבינה לבשר א"ל ולא כלום גופא אמר רב חסדא אכל בשר אסור לאכול גבינה גבינה מותר לאכול בשר אמר ליה רב אחא בר יוסף לרב חסדא בשר שבין השינים מהו קרי עליה (במדבר יא, לג) הבשר עודנו בין שיניהם אמר מר עוקבא אנא להא מלתא חלא בר חמרא לגבי אבא דאילו אבא כי הוה אכיל בשרא האידנא לא הוה אכל גבינה עד למחר עד השתא ואילו אנא בהא סעודתא הוא דלא אכילנא לסעודתא אחריתא אכילנא
§ Rav Asi posed a dilemma to Rabbi Yoḥanan: How much time should one wait between eating meat and eating cheese? Rabbi Yoḥanan said to him: No time at all. The Gemara asks: Is that so? But doesn’t Rav Ḥisda say: If one ate meat, it is prohibited for him to eat cheese immediately, but if he ate cheese it is permitted for him to eat meat without delay? Rather, Rav Asi actually asked Rabbi Yoḥanan the following question: How much time should one wait between eating cheese and eating meat? In response to this question, Rabbi Yoḥanan said to him: No time at all. After tangentially citing a statement of Rav Ḥisda, the Gemara discusses the matter itself. Rav Ḥisda says: If one ate meat, it is prohibited for him to eat cheese immediately, as the meat contains fatty substances that stick to one’s mouth and preserve the flavor of meat. But if he ate cheese it is permitted for him to eat meat without delay. Rav Aḥa bar Yosef said to Rav Ḥisda: In the case of meat that is between the teeth, what is the halakha? Are these remnants considered meat to the extent that one may not eat cheese as long as they are in his mouth? In response, Rav Ḥisda read about him the following verse: “While the meat was yet between their teeth” (Numbers 11:33). This verse indicates that even when the meat is between one’s teeth it is still considered meat, and therefore one may not partake of cheese until that meat has been removed. Mar Ukva said: I am, with regard to this matter, like vinegar, son of wine, with respect to Father, i.e., my practice is inferior to that of my father. As Father, if he were to eat meat at this time, would not eat cheese until tomorrow at this time. But as for me, only at this meal, during which I ate meat, do I not eat cheese; at a different meal on the same day I will eat cheese.

תָּא חֲזִי, בְּשַׁעֲתָא דְּיִשְׂרָאֵל לָא אִתְכְּשָׁרוּ עוֹבָדַיְיהוּ, מַה כְּתִיב, (ישעיהו ג׳:י״ב) עַמִּי נוֹגְשָׂיו מְעוֹלֵל וְנָשִׁים מָשְׁלוּ בוֹ. מָשְׁלוּ בוֹ דַּיְיקָא, וְהָא אוֹקִימְנָא מִלֵּי בְּרָזָא דְּסִפְרָא דְּשְׁלֹמֹה מַלְכָּא. וְהָכִי אַשְׁכְּחָן בֵּיהּ. תּוּ אַשְׁכְּחָאן, דְּכָל מַאן דְּאָכִיל הַאי מֵיכְלָא דְּאִתְחַבָּר כַּחֲדָא. (או) בְּשַׁעֲתָא חֲדָא, אוֹ בִּסְעוּדָתָא חֲדָא...לְגַבֵּי אִינּוּן דִּלְעֵילָּא, וְסִיַּעְתָּא מְסָאֲבָא מִתְקָרְבִין בַּהֲדֵיהּ, וְגָרִים לְאַתְעֲרָא דִּינִין בְּעָלְמָא, דִּינִין דְּלָא קַדִּישִׁין.

Mishpatim: Verse 566
Come and see, when the deeds of Yisrael are unacceptable, the verse writes, "As for my people, children are their oppressors, and women rule over them" (Yeshayah 3:12), literally rule over them. Thus it is derived from the hidden lore of the text of King Solomon, and so we found therein. We also found, he who consumes food OF MEAT AND MILK during the same hour or in one meal, so they join together, AND HE IS CONSIDERED AS IF HE ATE MEAT AND MILK TOGETHER ... a unit of impurity approaches him, causing unholy judgments to activate in the world.
אינו נוהג אלא בבשר בהמה טהורה בחלב בהמה טהורה אבל בשר טהורה בחלב טמאה או בשר טמאה בחלב טהורה מותרי' בבישול ובהנאה ובשר חיה ועוף אפילו בחלב טהורה מותר בבישול ובהנאה ואף באכילה אינו אסור אלא מדרבנן אבל דגים וחגבים אין בהם איסור אפילו מדרבנן: הגה ונהגו לעשות חלב משקדים ומניחים בה בשר עוף הואיל ואינו רק מדרבנן אבל בשר בהמה יש להניח אצל החלב שקדים משום מראית העין כמו שנתבאר לעיל סי' ס"ו לענין דם (ד"ע):

The prohibition of the mixture applies only to that of meat and milk from a pure animal: if one of the two comes from an impure animal, cooking as well as enjoyment is permitted. Cooking and enjoyment are permitted if the meat comes from a wild animal or poultry, even if both the meat and milk come from pure animals. Such a mixture is even prohibited to eat only by rabbinic ordinance. Whereas the flesh of fish and locusts is not even prohibited by rabbinic ordinance.
GLOSS: It is customary to put poultry meat in almond milk, seeing that such a mixture, even if the milk were real, is only prohibited by rabbinic order; but when it comes to beef, a few almonds must be left in the milk to avoid suspicion (ma'arit ayin), as stated earlier, § 66, regarding blood.

שלא לאכול גבינה אחר בשר. ובו ד' סעיפים:
אכל בשר אפילו של חיה ועוף לא יאכל גבינה אחריו עד שישהה שש שעות ואפילו אם שהה כשיעור אם יש בשר בין השינים צריך להסירו והלועס לתינוק צריך להמתין: הגה ואם מצא אחר כך בשר שבין השינים ומסירו צריך להדיח פיו קודם שיאכל גבינה (הר"ן פכ"ה) ויש אומרים דאין צריכין להמתין שש שעות רק מיד אם סלק ובירך ברכת המזון מותר על ידי קנוח והדחה (תוס' ומרדכי פכ"ה והגהות אשיר"י והג"ה מיימוני פ"ט דמ"א וראבי"ה) והמנהג הפשוט במדינות אלו להמתין אחר אכילת הבשר שעה אחת ואוכלין אחר כך גבינה מיהו צריכים לברך גם כן ברכת המזון אחר הבשר (ע"פ הארוך והגהות ש"ד) דאז הוי כסעודה אחרת דמותר לאכול לדברי המקילין אבל בלא ברכת המזון לא מהני המתנת שעה ואין חילוק אם המתין השעה קודם ברכת המזון או אחר כך (ד"ע ממהרא"י ולאפוקי או"ה) ואם מצא בשר בין שיניו אחר השעה צריך לנקרו ולהסירו (ד"ע ממשמעות הר"ן הנ"ל) ויש אומרים דאין לברך ברכת המזון על מנת לאכול גבינה (ארוך בשם מהר"ח) אבל אין נזהרין בזה ויש מדקדקים להמתין שש שעות אחר אכילת בשר לגבינה וכן נכון לעשות:

Prohibition of Eating Cheese After Eating Meat
After eating meat, even from a wild animal or poultry, one should not eat cheese before an interval of six hours; and even after this interval, one must clean the teeth if there are meat remnants in the gaps. The interval must also be observed when one has chewed the meat to give it to a child.
GLOSS: After cleaning the teeth, one must rinse the mouth before eating the cheese. Some opine that the six-hour interval is not necessary, and one can eat the cheese after removing the dishes, reciting the blessing at the end of the meal, and cleaning and washing the mouth. In our countries, it is customary to wait one hour after the meat meal before eating the cheese; but the mentioned blessing must be recited; because only then are the two meals distinct, otherwise not. It makes no difference if the hour serving as an interval is observed before or after the blessing. Meat remnants found in the gaps must be removed, even after the interval. Some opine that the middle blessing should not be recited expressly to eat cheese afterward; this is generally not taken into account. Some rigorously observe the six-hour interval; it is advisable to do the same.

אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר ה׳ אֶל אַבְרָם בַּמַּחֲזֶה לֵאמֹר וגו' (בראשית טו, א), (תהלים יח, לא): הָאֵל תָּמִים דַּרְכּוֹ אִמְרַת ה׳ צְרוּפָה מָגֵן הוּא לְכֹל הַחוֹסִים בּוֹ, אִם דְּרָכָיו תְּמִימִים, הוּא עַל אַחַת כַּמָּה וְכַמָּה, רַב אָמַר לֹא נִתְּנוּ הַמִּצְווֹת אֶלָּא לְצָרֵף בָּהֶן אֶת הַבְּרִיּוֹת, וְכִי מָה אִיכְפַּת לֵיהּ לְהַקָּדוֹשׁ בָּרוּךְ הוּא לְמִי שֶׁשּׁוֹחֵט מִן הַצַּוָּאר אוֹ מִי שֶׁשּׁוֹחֵט מִן הָעֹרֶף, הֱוֵי לֹא נִתְּנוּ הַמִּצְווֹת אֶלָּא לְצָרֵף בָּהֶם אֶת הַבְּרִיּוֹת.

“After these matters, the word of the Lord came to Abram in a vision, saying: Fear not, Abram, I am a shield for you; your reward is very great” (Genesis 15:1).
“After these matters, the word of the Lord came to Abram in a vision, saying…” “The Almighty’s way is faultless; the word of the Lord is refined [tzerufa]. He is a shield for all who take refuge in Him” (Psalms 18:31) – if His ways are faultless, all the more so that He Himself is. Rav said: The mitzvot were given only to refine [letzaref] people through them. After all, why should the Holy One blessed be He care whether one slaughters an animal from the throat or he slaughters it from the nape? Thus we learn that the mitzvot were given only to refine the creations with them.

But where is the egg?

It was never considered meat. Or a kid.

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