009 - הִלְכוֹת מַאֲכָלוֹת אֲסוּרוֹת פֵּרֶק ט

Laws of Ma'achalos Asuros, Chapter 9

1. Meat with milk is forbidden to cook and forbidden to eat by Torah law, and it is forbidden for benefit. It is buried, and its ashes are forbidden like the ashes of everything that is buried. Once he has cooked a kezayis of the two together, he receives lashes, as it says, "לֹא-תְבַשֵּׁל גְּדִי, בַּחֲלֵב אִמּוֹ" ("you shall not cook a kid in its mother's milk," Shemos 23:19; 34:26; Devarim 14:21). Likewise one who eats a kezayis of the two, of meat and milk that were cooked together, receives lashes, even though he did not cook it.

2. The verse was silent about forbidding the eating only because it forbade the cooking; that is, even its cooking is forbidden, and needless to say its eating. This is just as it was silent about forbidding the daughter, since it forbade the daughter's daughter.

3. By Torah law only the meat of a pure domestic animal in the milk of a pure domestic animal is forbidden, as it says, "לֹא-תְבַשֵּׁל גְּדִי, בַּחֲלֵב אִמּוֹ" ("you shall not cook a kid in its mother's milk," Shemos 23:19; 34:26; Devarim 14:21). "Kid" includes the young of cattle, of sheep and of goats, unless the verse specifies "a kid of the goats"; and it says "a kid in its mother's milk" only because the verse speaks of the usual case. But the meat of a pure animal cooked in the milk of an impure animal, or the meat of an impure animal cooked in the milk of a pure animal, may be cooked and is permitted for benefit, and one is not liable for eating it as meat with milk.

4. Likewise the meat of a wild animal, and of a bird, whether in the milk of a domestic animal or in the milk of a wild animal, is not forbidden to eat by Torah law. Therefore it may be cooked and is permitted for benefit. It is forbidden to eat by the words of the Sages, so that the people should not be lax and come to the Torah prohibition of meat with milk, and eat the meat of a pure animal in the milk of a pure animal, for the plain meaning of the verse is only an actual kid in its mother's milk. Therefore they forbade all meat with milk.

5. Fish and locusts may be eaten with milk. One who slaughters a bird and finds fully formed eggs in it may eat them with milk.

6. Meat that was smoked, or cooked in the hot springs of Teverya, and the like: one does not receive lashes for it. Likewise one who cooks meat in whey, or in the milk of a dead animal, or in the milk of a male, or who cooked blood in milk, is exempt, and does not receive lashes for eating it as meat with milk. But one who cooks the meat of a dead animal, or chelev, and the like, in milk, receives lashes for cooking it, but does not receive lashes for eating it as meat with milk. For the prohibition of meat with milk does not take effect on the prohibition of neveilah or the prohibition of chelev, since there is here no inclusive prohibition, no additional prohibition, and no simultaneous prohibition.

7. One who cooks a fetus in milk is liable, and likewise one who eats it. But one who cooks the afterbirth, or skin, sinews and bones, the roots of horns, or soft hooves, in milk, is exempt; and likewise one who eats them is exempt.

8. Meat that fell into milk, or milk that fell onto meat, and was cooked with it: its measure is whether it imparts taste. How so? If a piece of meat fell into a boiling pot of milk, a non-Jew tastes the pot: if he says that it has the taste of meat, it is forbidden; if not, it is permitted. That piece itself is forbidden. When does this apply? When he took the piece out at once, before it gave out the milk it had absorbed. But if he did not remove it, it is measured by sixty, because the milk that was absorbed into it and became forbidden came out and mixed with the rest of the milk.

9. If milk fell into a pot of meat, the piece on which the milk fell is tasted: if it has no taste of milk, all is permitted. If the piece has a taste of milk, even though if the piece were squeezed no taste would remain in it, since it now has a taste of milk, that piece has become forbidden, and it is measured against the whole: if everything in the pot, the pieces, vegetables, broth and spices, is enough that this piece is one part in sixty of the whole, the piece is forbidden and the rest is permitted.

10. When does this apply? When he did not stir the pot at the start, when the milk fell, but only at the end, and did not cover it. But if he stirred it from start to end, or covered it from the time it fell until the end, it is measured by whether it imparts taste. Likewise if milk fell into the broth, or among the pieces and it is not known which piece it fell on, he stirs the whole pot until everything is mixed: if the whole pot has a taste of milk, it is forbidden; if not, it is permitted. If no non-Jew can be found to taste it on whom one can rely, it is measured by sixty, whether meat fell into milk or milk onto meat: one in sixty is permitted; less than sixty is forbidden.

11. A pot in which he cooked meat should not be used to cook milk; if he cooked in it, the measure is whether it imparts taste.

12. The udder is forbidden by the words of the Sages, for meat cooked in the milk of a slaughtered animal is not forbidden by Torah law, as we explained. An udder that he tore open and emptied of its milk may be roasted and eaten. If he tore it lengthwise and crosswise and pressed it against a wall until no moisture of milk remained in it, it may be cooked with meat. An udder that he did not tear open, whether of a young animal that has not nursed or of a grown one, may not be cooked; if he transgressed and cooked it by itself, it may be eaten; if he cooked it with other meat, it is measured by sixty, and the udder is counted in the total.

13. How so? If everything together with the udder is sixty times the udder, the udder is forbidden and the rest is permitted; if it is less than sixty, all is forbidden. Either way, if it fell into another pot, it makes it forbidden, and it is measured by sixty as with the first one, for the udder itself that was cooked has become like a forbidden piece. It is measured only according to its size at the time it was cooked, not according to its size when it fell.

14. An udder that was cut open is not roasted above meat on a spit; if he roasted it so, all is permitted.

15. A stomach (keivah) that was cooked with the milk in it is permitted, for this is not milk but is like waste, since it has changed in the innards.

16. It is forbidden to curdle cheese with the skin of the stomach of a slaughtered animal. If he curdled it so, he tastes the cheese: if it has a taste of meat, it is forbidden; if not, it is permitted, because the curdling agent is a permitted thing, being the stomach of a slaughtered animal, and there is here only the prohibition of meat with milk, whose measure is whether it imparts taste. But one who curdles with the skin of the stomach of a neveilah, a tereifah or an impure animal: since the curdling agent is forbidden in itself, the cheese becomes forbidden as neveilah, not as meat with milk. Because of this concern they forbade the cheese of non-Jews, as we explained.

17. Meat alone is permitted and milk alone is permitted, and when the two are mixed through cooking, both become forbidden. When does this apply? When both were cooked together, or hot fell into hot, or cold into hot. But if one of them fell, hot, into the other while it was cold, he peels away all the meat that the milk touched and eats the rest. If cold fell into cold, he rinses the piece and eats it. Therefore one may tie meat and cheese in one cloth, provided they do not touch each other; if they touched, he rinses the meat and rinses the cheese, and eats.

18. Something salted so heavily that it cannot be eaten because of its salt is like something hot; if it can be eaten as it is, like kutach (a dip made with milk), it is not like something hot.

19. A slaughtered bird that fell into milk, or into kutach that contains milk: if it is raw, he rinses it and it is permitted; if roasted, he peels it. If it had been cut into slices, or was seasoned with spices, and fell into milk or kutach, it is forbidden.

20. It is forbidden to bring fowl together with cheese onto the table at which he eats, as a decree because of habitual transgression, lest he eat one with the other, even though fowl with milk is forbidden only by the words of the Sages.

21. Two guests who do not know each other may eat at one table, this one meat and that one cheese, because neither is familiar enough with the other to eat with him.

22. Dough is not kneaded with milk; if he kneaded it so, all the bread is forbidden, because of habitual transgression, lest he eat meat with it. The oven is not greased with the fat of the tail; if he greased it, all the bread is forbidden until he heats the oven, lest he eat milk with it. If he changed the shape of the bread so that it is recognizable, so that he will eat neither meat nor milk with it, it is permitted.

23. Bread baked together with a roast, and fish roasted together with meat, may not be eaten with milk.

23. A bowl in which meat was eaten and fish were then cooked: those fish may be eaten with kutach.

24. A knife with which he cut roasted meat, and then cut radish or similar sharp things with it: they may not be eaten with kutach. But if he cut a cucumber or a melon with it, he scrapes off the place of the cut and eats the rest with milk.

25. A jar of salt is not placed beside a jar of kamach (a milk relish), because the salt draws from it, and then he would be cooking the meat with this salt that has the taste of the milk. But he may place a jar of vinegar beside a jar of kamach, for vinegar does not draw from it.

26. One who ate cheese or milk first may eat meat right afterwards, but he must wash his hands and clean his mouth between the cheese and the meat. With what does he clean his mouth? With bread or with fruit, which he chews and swallows or spits out. One may clean the mouth with anything except dates, flour or vegetables, for these do not clean well.

27. When does this apply? With the meat of a domestic or wild animal. But if he ate fowl after eating cheese or milk, he needs neither to clean his mouth nor to wash his hands.

28. One who ate meat first, whether the meat of an animal or of a bird, should not eat milk after it until he waits between them the length of time of another meal, which is about six hours, because of the meat between the teeth, which is not removed by cleaning.