Запрещается варить [в молоке] или извлекать какую-либо пользу из мяса чистого животного, которое было варено в молоке чистого животного, но разрешается варить и получать преимущество от мяса чистого животного, вареного в нечистое молоко или мясо нечистого животного, сваренное в молоке чистого. Р. Акива говорит: «Дикие животные и домашняя птица не указаны в законе [как подлежит этому запрету]; потому что сказано:« Не вари ребенка в молоке матери его », но эта заповедь упоминалась трижды, включать диких животных, птиц и нечистых животных. Р. Хосе Галилейский говорит: «Говорят (Втор. 14:21):« Не ешь ничего, что умирает от самого себя »[Небела], и это Сразу же добавил: «Не варите ребенка в молоке матери». Следовательно, только те животные, которые запрещены как Небела, не могут быть вареными в молоке, и поскольку можно предположить, что, поскольку мясо птицы может быть запрещено как Небела, поэтому будет запрещено варить его в молоке, Писание использует выражение: «в материнском молоке», кроме мяса птицы, к которому это выражение не может относиться ».
Bartenura on Mishnah Chullin
מותר לבשל ומותר בהנאה – there is nothing in it because of meat with milk, for “a kid” (“You shall not boil a kid in its mother’s milk” is written three times (i.e., Exodus 23:19, Exodus 34:26 and Deuteronomy 14:21) relating to the prohibition of meat in milk. And one of them is to exclude the unclean–levitically impure, for if he cooked the meat of unclean cattle, even in the milk of pure cattle it is permitted, but, however, regarding eating, it is prohibited because of unclean meat. And similarly, also, as the words “in its mother’s milk” is written three times, and one of those is to exclude impure milk, and even if the meat is pure.
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English Explanation of Mishnah Chullin
Introduction
Strictly speaking, the Torah prohibits boiling only a kid (a baby goat) in its mother’s milk. As I stated in the introduction to this chapter, all rabbis agree that the prohibition is broader. In our mishnah there are two arguments: 1) whether or not the prohibition includes fowl and wild animals; 2) how the extensions to this prohibition are derived (the midrash).
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Bartenura on Mishnah Chullin
פרט לחיה ולעוף ולבהמה טמאה – a “kid,” excluding fowl which is not cattle. A “kid,” excluding a beast of chase, and even though a beast of chase is included within cattle. An additional Biblical verse comes to exclude it. A “kid,” and not unclean cattle, and we derive if from what is written (Genesis 27:16): “with the skins of the kids;” “Judah sent the kid [by his friend the Adullamite]” (Genesis 38:20) – here the Biblical verse explains to you that this “kid” is from the goats. But if he did not explain this, there is by implication, even the rest of the cattle, hence it was necessary for him to explain this.
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English Explanation of Mishnah Chullin
It is forbidden to cook the meat of a clean animal in the milk of a clean animal or to derive any benefit from it. But it is permitted to cook the meat of a clean animal in the milk of an unclean animal or the meat of an unclean animal in the milk of a clean animal and to derive benefit from it. A kid and its mother are both clean (kosher) animals. The rabbis use the kid as a paradigm for all other clean animals. The prohibition of meat and milk applies only to the meat and milk of clean animals. But if one boils pig meat in milk or cow meat in camel milk, he has not transgressed any violation. He may also derive benefit from it (by selling it). Of course, he can’t eat it because pig and camel aren’t kosher. But as long as he doesn’t eat the mixture, he has not transgressed.
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Bartenura on Mishnah Chullin
נאמר לא תאכלו כל נבלה – and it is stated in that same [Biblical] verse: “You shall not boil a kid in its mother’s milk, which implies that everyone who practices this prohibition of a carrion (i.e., an animal that has died a natural death), it has because of [the prohibition] of meat with milk. And there is a difference between Rabbi Yosi Haglili and Rabbi Akiva, for Rabbi Yosi Haglili holds that a beast of chase is according to Torah, for everything that is forbidden because of being a carrion, it also has the [prohibition of] meat with milk, except for the fowl, which has no mother’s milk. But Rabbi Akiva holds that beasts of chase are not from the Torah; alternatively, there is a difference between them concerning fowl according to the Rabbis. Rabbi Akiva who explained that it is not from the Torah, implying that it is from the Rabbis where regarding it there is a prohibition, but Rabbi Yosi Haglili did not explain this language and permitted it completely. But the Halakha is according to Rabbi Akiva.
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English Explanation of Mishnah Chullin
Rabbi Akiva says: wild animals and fowls are not included in the prohibition of the Torah, for it is written three times, “You shall not seethe a kid in its mother's milk;” to exclude wild animals, fowl, and unclean animals. Rabbi Akiva’s opinion is that the prohibition does not extend to wild animals or fowl, which are in a different category from the kid. Rabbi Akiva derives this midrashically from the fact that the Torah prohibits boiling a kid in its mother’s milk three times each time the Torah excludes something that is not similar to a kid. Note that Rabbi Akiva does not state that it is permitted to boil or eat chicken and milk. He only says that doing so is not forbidden by the Torah it is forbidden by the rabbis.
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English Explanation of Mishnah Chullin
Rabbi Yose the Galilean says, it is said, “You shall not eat any nevelah” and [in the same verse] it says, “You shall not seethe a kid in its mother's milk” (Deuteronomy 14:21) anything that is prohibited because of nevelah it is forbidden to cook in milk. Fowl which is prohibited because of nevelah, it might also be forbidden to cook in milk, Scripture says, “In its mother’s milk;” this excludes fowl which has no mother's milk. Rabbi Yose the Galilean disagrees with Rabbi Akiva on two counts. First of all, he holds that the wild animal is prohibited by the Torah, since it is prohibited to eat a wild animal that was not slaughtered properly, meaning one that is a nevelah. He derives this from the juxtaposition of the prohibition of nevelah with the prohibition of meat and milk. Secondly, he seems to hold that it is permissible to eat fowl and milk, whereas Rabbi Akiva seemed to think that this was prohibited by the rabbis. Indeed, in the Talmud it states that in Rabbi Yose the Galilean’s place people used to actually eat fowl and milk. However, this is not the accepted halakhah. According to the accepted halakhah, chicken and milk is prohibited “derabanan” by the rabbis, as was stated by Rabbi Akiva.
