| Rama: 87:01ֲ - What does the Rama add regarding meat and milk that is prohibited d'Rabbanan? | כל בשר בחלב שאינו אסור מן התורה מותר בהנאה All meat and milk [mixtures] that are not forbidden from the Torah are permitted to benefit from. |
| Rama: 87:03ֲ - What does the Rama add regarding mar'is ayin with chicken and milk? Beef and milk? | נהגו 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 law only applies with meat from a pure [kosher] animal and milk from a pure animal, but meat of a pure animal in milk that is impure, or meat from an impure animal in pure milk, is permitted to cook and benefit from. Meat of a wild animal and of fowl, even in milk which is pure, is permitted to cook and benefit from; and even eating is only prohibited rabbinically. Fish and grasshoppers are not prohibited [with milk] even rabbinically. RAMA: We make milk from almonds and place bird meat in it, since [milk and bird meat] is only rabbinically [forbidden]. But with meat from a domesticated animal, place almonds next to the milk, so that people don't misunderstand. This is as we said above, in chapter 66. |
| Rama: 87:04ֲ - What else does the Rama add regarding a mar'is ayin prohibition? | ונראה לפי זה דכל שכן דאסור לבשל לכתחלה בחלב טמאה או בשר טמא בחלב טהור (ד"ע) ודוקא בשר בהמה אבל בעוף דרבנן אין לחוש:RAMA: It seems according to this, all the more so that it is forbidden to cook with impure milk or impure meat with pure milk, in the case of domesticated animals. But with rabbinical prohibited fowl, there is no need to be concerned. |
| Rama: 87:06ֲ - What does the Rama say regarding the 3 types of "milk" that the Mechaber speaks about? | וחלב זכר לא מיקרי חלב כלל ואם נפל לתוך קדירה של בשר אינו אוסר אבל חלב מתה ומי חלב אוסרים המאכל כמו חלב עצמה ואפילו בבישול יש לאסור לכתחלהRAMA: Chalav zachar is not called milk at all and if it fell into a pot of meat it would not be forbidden. However [if ]chalav maisa or mai chalav [fell into a pot of meat] the food is forbidden because they are comparable to milk. It is even forbidden to cook [chalav maisa or mai chalav with meat] initially. |
| Rama: 87:06 - What is the 1st case quoted by the Rama in s'if 6? | י"א דאסור לחתות האש תחת קדירה של עובד כוכבים לפי שהם מבשלים בהם פעמים חלב פעמים בשר והמחתה תחת קדירה שלהם בא לידי בישול בשר בחלב There are those who say that it is forbidden to stoke the fire under the pot of a non-Jew because they use the same pot sometimes to cook milk and sometimes to cook meat. Therefore by stoking the fire under the non-Jew’s pot one may come to cook meat and milk [together]. |
| Rama: 87:06 - What is the 2nd case quoted by the Rama in s'if 6? | י עוד כתבו דאין לערב מים שהדיחו בהם כלי בשר עם מים שהדיחו בהם כלי חלב וליתן לפני בהמה דאסורים בהנאה Furthermore, one should not mix together the water that was used for washing milk dishes with water that was used to wash meat dishes and then give it to an animal because the water becomes forbidden for use. |
| Rama: 87:06 - What is the 3rd case quoted by the Rama in s'if 6? | עוד כתבו דהכלי שעושין בו מים לחפיפת הראש אין לשמש בו דעושין אותה מאפר שעל הכירה ורגילות הוא להתערב שם בשר וחלב And furthermore, the container that is used to make shampoo should not be used [for anything else] because the ashes on the stove that are used to make shampoo are mixed with milk and meat. |
| Rama: 87:06 - What is the 4th case quoted by the Rama in s'if 6? | ולכן יש לאסור גם כן להשתמש מן הקדרות של התנורים שבבית החורף משום דנתזים עליהם לפעמים בשר וחלב מן הקדרות שמבשלים בתנורים Therefore it is forbidden to use the pots that are usually on the stoves in the winter lodges because sometimes milk and meat splash on them from the cooking going on in the oven itself. |
| Rama: 87:06 -In the 4 cases quoted by the Rama in s'if 6, what is the halacha b'di'eved? | ובדיעבד אין לחוש בכל זה ואף לכתחלה אין בזה אלא חומרות בעלמא והמיקל לא הפסיד B'di'eved, we do not worry about the above laws, and furthermore even initially they are only a chumra b’alma (stringency). One who is lenient will not lose. |
| Rama: 87:09ֲ - What does the Rama say about the 2 opinions in s'if 9? | [חלב הנמצא בקיבה אינו חלב ומותר לבשל בו בשר אפילו בצלול שבה (טור בשם רי"ף ורמב"ם) ויש מי שאוסר] (תוס' ורא"ש ור"ת ורשב"א ור"ן) :וכן נוהגין:Mechaber: Milk that was found in the stomach [of the animal] is not called milk, and it is permitted to cook meat in it, even in the liquidy part. And there are those that forbid it, That [the opinion of Rabeinu Tam] is our custom. |
| Rama: 87:10ֲ - What does the Rama say about leaving milk in the keiva of the animal? | לכתחלה אין להניחו בקיבה עד שיצטנן החלב בתוך הקיבה אבל בדיעבד אין לחוש עד) שנמלח בקיבתה או שעמד בו יום אחד (ואז) אסור להעמיד בו: Milk that was found in the stomach [of the animal] from the outset one should not leave it in the stomach until the milk that's in the stomach cools off, but after the fact, there is nothing to worry about until it was salted in the stomach, or it stood in it for a full day, [then] it is forbidden to curdle milk with it. |
| Rama: 87:10ֲ - If one made cheese with the milk that was salted or kovush (soaked) in the keiva, what does the Rama say about eating the cheese? | ואם העמיד בו אם הוא הצלול אוסר כל הגבינות עד שיהא ס' בחלב שהעמיד נגד הקיבה האסורה ואם היה ס' בחלב הכל מותר
ואם היה הקיבה קרושה אינה אוסרת כלום אפי' לא היה ס' בחלב נגד הקיבה (לדעת ר"ת)
And if one did curdle milk with it, if it was liquidy, the entire cheese is forbidden unless there was sixty times the amount of [permitted] milk that one made curdled with against the forbidden [milk] from the stomach. And if there was sixty times the milk it is all permitted. And if the [milk in] the stomach was solidified, it does not forbid [the cheese] at all even if there wasn't sixty times the [permitted] milk against the [milk in] the stomach. |
| Rama: 87:10ֲ - If the milk left in the keiva of the animal was liquid, but became solid after the animal was dead, what are the 2 opinions and the Rama's conclusion? | ואם היה הקיבה צלול מתחילה ונקרש יש לו דין צלול (בית יוסף בשם רשב"א ובשם הפוסקים) ויש מקילין בזה (ש"ד ובית יוסף בשם המרדכי) ובמקום הפסד יש להקל
if the [milk in] the stomach was liquidy at first and became solidified, it has the law of liquidy [milk]. And there are those that are lenient in this matter, and in a case of monetary loss, there is room to be lenient. |
| Rama: 87:10ֲ - What is the final case quoted in Rama 10 and his ruling? | עור הקיבה לפעמים מולחים אותו ומייבשין אותו ונעשה כעץ וממלאים אותו חלב מותר דמאחר שנתייבש הוי כעץ בעלמא ואין בו לחלוחית בשר
The skin of the stomach, sometimes they salt it and dry it out and it becomes like wood and they fill it with milk, [in this case the milk is] permitted, since after it was dried out it is like mere wood, and it has no moisture of the meat in it. |
| Rama: 87:11ֲ - What does the Rama say about a davar ha'maamid? | משום דדבר האסור בעצמו ומעמיד אפילו באלף לא בטיל ודוקא שלא היה שם מעמיד אחר רק האסור אבל אם היה שם ג"כ מעמיד היתר הוי זה וזה גורם ומותר אם איכא ס' נגד האסור RAMA: Because something that's intrinsically forbidden, and one [used it] to curdle milk, even in a thousand parts it's not nullified. And this is only if there was nothing else that was used to curdle except the forbidden item, but if there was something else that is permitted that was used to curdle, then both this and that caused it [to curdle] and it would be permitted if there was sixty times [the permitted] against the forbidden. |
