Chullin 208:1

נאכלת עם הזר על השלחן וניתנת לכל כהן שירצה

may be eaten [by a priest] in company with a non-priest at the table,<span class="x" onmousemove="('comment',' And we do not apprehend lest the non-priest eat of it. To prohibit this would be to impose a precautionary measure upon a precautionary measure.');">¹</span>

אמר ליה אביי

and may be given to any priest one likes.<span class="x" onmousemove="('comment',' Even to a priest an 'am ha-arez (v. Glos.) i.e., one who does not observe the strict rules of levitical cleanness. With regard to the dough-offering taken from produce grown in the Land of Israel this was not allowed, for only those priests who upheld the laws of the Torah were entitled to receive the priestly dues (cf. II Chron. XXXI, 4) .');">²</span>

בשלמא אי אשמועינן חלת חוצה לארץ בארץ דאיכא למיגזר משום חלת הארץ דאורייתא ולא גזרינן איכא למשמע מינה

Said Abaye to him, I grant you, if we were told that the dough-offering [of produce grown] outside the Land [may be eaten] in the Land<span class="x" onmousemove="('comment',' I.e., it was brought into the Land of Israel.');">³</span>

אלא חו"ל משום דליכא למיגזר הוא אבל הכא אי שרית ליה לאסוקי עוף וגבינה אתי לאסוקי בשר וגבינה ומיכל בשר בחלב דאורייתא

[in company with a non-priest at the table], in which case there would be good cause to enact a precautionary measure on account of the dough-offering [of produce grown] in the Land which is ordained by the Torah, and yet we do not take this precaution, that the inference can be made.

מתקיף לה רב ששת

But outside the Land of Israel [it is allowed] surely because there is no reason to take any precautionary measure.<span class="x" onmousemove="('comment',' For outside the Land of Israel there cannot possibly occur any infringement of the law of dough.offering.');">⁴</span>

סוף סוף צונן בצונן הוא

In the case [of our Mishnah], however, if you permit one to place [upon the table] fowl and cheese, one might even place [upon the table] flesh and cheese, and so come to eat flesh with milk which is prohibited by the law of the Torah.<span class="x" onmousemove="('comment',' There is virtually but one precautionary measure here, namely, the placing of fowl and cheese on the table is declared forbidden as a safeguard against the placing of flesh and cheese on the table, for the placing of the two together on the table will almost certainly lead to the eating thereof, thus involving the transgression of a Biblical prohibition. Cf. Torath Hayyim, a.l.');">⁵</span>

אמר אביי

R'Shesheth demurred saying: Yet after all<span class="x" onmousemove="('comment',' Even if it is held that fowl with milk is prohibited by the law of the Torah there can still be shown two precautionary measures before one approaches the actual prohibition of the Torah. For it must be remembered that the Torah forbade flesh and milk that had been cooked together in the one pot; but if the flesh and the milk were in the same pot, not cooked together, they would be permitted by the law of the Torah but forbidden by the Rabbis only as a precautionary measure. Now to prohibit the placing together upon the table of these two cold foods as a safeguard against the eating thereof is again superimposing precautionary measures one upon the other.');">⁶</span>

גזירה שמא יעלה באילפס רותח

it is but cold [food] with cold [food]! - Abaye answered: It is prohibited lest it be placed upon the table in a boiling pot.

סוף סוף כלי שני הוא וכלי שני אינו מבשל

But even In that case it is only in a 'second vessel'<span class="x" onmousemove="('comment',' I.e., a vessel into which boiling food or liquid has been poured, in contradistinction from 'a first vessel', i.e., a vessel taken direct from the fire where it has been at the boil. A 'first vessel' can bring other foodstuffs to the boil even when removed from the fire, and in the case of 'flesh and milk' would involve a transgression of the law of the Torah.');">⁷</span>

אלא

and a second vessel cannot bring anything to the boil! - It is only prohibited lest it be placed upon the table in the 'first vessel'.<span class="x" onmousemove="('comment',' Lit., 'stew pot'.');">⁸</span>

גזירה שמא יעלה באילפס ראשון:

<big><b>MISHNAH: </b></big>A FOWL MAY BE PLACED UPON THE TABLE TOGETHER WITH CHEESE BUT MAY NOT BE EATEN WITH IT: SO BETH SHAMMAI.

<big><strong>מתני׳</strong></big> העוף עולה עם הגבינה על השולחן ואינו נאכל דברי ב"ש

BETH HILLEL SAY: IT MAY NEITHER BE PLACED [UPON THE TABLE TOGETHER WITH CHEESE] NOR EATEN WITH IT.

וב"ה אומרים

R'JOSE SAID: THIS IS AN INSTANCE WHERE BETH SHAMMAI ADOPT THE LENIENT RULING AND BETH HILLEL THE STRICT RULING.<span class="x" onmousemove="('comment',' In the majority of cases the position is the reverse, i.e., Beth Hillel adopt the lenient ruling and Beth Shammai the strict ruling.');">⁹</span>

לא עולה ולא נאכל א"ר יוסי

OF WHAT TABLE DID THEY SPEAK?

זו מקולי ב"ש ומחומרי ב"ה

OF THE TABLE UPON WHICH ONE EATS; BUT ON THE TABLE WHEREON THE FOOD IS SET OUT ONE MAY WITHOUT ANY HESITATION PLACE THE ONE [FOOD] BESIDE THE OTHER'<big><b>GEMARA:</b></big>

באיזה שולחן אמרו בשולחן שאוכל עליו אבל בשולחן שסודר עליו את התבשיל נותן זה בצד זה ואינו חושש:

Is not R'Jose's opinion identical with that of the first Tanna?

<big><strong>גמ׳</strong></big> רבי יוסי היינו ת"ק

And should you say that there is a difference between them with regard to the actual eating [of fowl with cheese], the first Tanna maintaining that they<span class="x" onmousemove="('comment',' Beth Shammai and Beth Hillel.');">¹⁰</span>

וכ"ת אכילה גופה איכא בינייהו דקאמר ת"ק

differ only with regard to the placing [upon the table] but not with regard to the eating thereof,<span class="x" onmousemove="('comment',' For in this case all agree that it is forbidden to eat the two (sc. fowl and cheese) together.');">¹¹</span>

בהעלאה קא מיפלגי באכילה לא פליגי ואמר ליה רבי יוסי

whereas R'Jose says that they differ even with regard to the eating thereof, Beth Shammai adopting the lenient ruling and Beth Hillel the strict ruling - but surely we have already learnt: R'Jose reports six cases in which Beth Shammai adopt the lenient ruling and Beth Hillel the strict ruling, and this is one of them, viz. , A fowl may be placed upon the table together with cheese but may not be eaten with it; so Beth Shammai; but Beth Hillel say: It may neither be placed together with it nor eaten with it.<span class="x" onmousemove="('comment',' 'Ed. V, 2.');">¹²</span>

אכילה גופה מקולי בית שמאי ומחומרי ב"ה

- Rather what the [teacher of our Mishnah] tells us is merely that the first Tanna [whose opinion is expressed anonymously] is R'Jose; for whosoever reports a thing in the name of him that said it brings deliverance into the world, as it is said: And Esther told the king in the name of Mordecai.<span class="x" onmousemove="('comment',' Esther, II, 22. iruehptc rep xhkuehptc xhkuehpt xkuect');">¹³</span>

והתניא רבי יוסי אומר

Agra, the father-in-law of R'Abba, recited: A fowl and cheese may be eaten without restriction.<span class="x" onmousemove="('comment',' 'freely', from root . V. Alfasi a.l. for the variant , explained as referring to the opinion of or mentioned in Tosef. Hul. VIII, 3.');">¹⁴</span>

ששה דברים מקולי ב"ש ומחומרי ב"ה וזו אחת מהן עוף עולה עם הגבינה על השולחן ואינו נאכל דברי ב"ש

He recited it<span class="x" onmousemove="('comment',' Having received it on tradition from his teacher (Rashi) .');">¹⁵</span>

ובה"א

and he himself explained it thus: it means without washing the hands or cleaning the mouth [between the eating of the one and the other].

לא עולה ולא נאכל

R'Isaac the son of R'Mesharsheya once visited the house of R'Ashi.

אלא הא קמשמע לן

He was served with cheese which he ate and then was served with meat which he also ate without washing his hands [between the courses].

מאן תנא קמא רבי יוסי כל האומר דבר בשם אומרו מביא גאולה לעולם שנאמר (אסתר ב, כב) ותאמר אסתר למלך בשם מרדכי

They said to him: Has not Agra the father-in-law of R'Abba recited that a fowl and cheese may be eaten without restriction?

תנא אגרא חמוה דרבי אבא

A fowl and cheese, yes; but meat and cheese, no! - He replied: That is the rule only at night, but by day I can see [that my hands are clean].<span class="x" onmousemove="('comment',' There is therefore no need to wash the hands between the courses at all.');">¹⁶</span>

עוף וגבינה נאכלין באפיקורן

It was taught: Beth Shammai say.

הוא תני לה והוא אמר לה

One must<span class="x" onmousemove="('comment',' After eating cheese and before eating meat.');">¹⁷</span>

בלא נטילת ידים ובלא קינוח הפה

clean [the mouth];<span class="x" onmousemove="('comment',' By eating some dry bread, v. infra.');">¹⁸</span>

רב יצחק בריה דרב משרשיא איקלע לבי רב אשי אייתו ליה גבינה אכל אייתו ליה בשרא אכל ולא משא ידיה

Beth Hillel say.

אמרי ליה

One must rinse it.<span class="x" onmousemove="('comment',' Sc. the mouth; so apparently according to Rashi. R. Nissim, Torath Hayyim, and others, however, refer the rinsing to the hands.');">¹⁹</span>

והא תאני אגרא חמוה דרבי אבא עוף וגבינה נאכלין באפיקורן עוף וגבינה אין בשר וגבינה לא

Now what is meant by 'one must clean' and 'one must rinse'?

אמר להו

הני מילי בליליא אבל ביממא הא חזינא

תניא בית שמאי אומרים

מקנח

ובית הלל אומרים

מדיח

מאי מקנח ומאי מדיח