[The prohibition against eating] the sinew of the thigh applies [both] in the Land and outside the Land, when the Temple exists and when the Temple does not exist, to unconsecrated animals and to consecrated ones, and it applies to an animal and to a beast, to the right thigh and to the left thigh, but it does not apply to a fowl because it has no spoon-shaped hip. And it applies to a fetus. R’ Yehudah says: It does not apply to a fetus. And its fat is permissible. Butchers are not believed concerning the sinew of the thigh, these are the words of R’ Meir; but the Sages say: They are believed concerning it and concerning fat.

One may send a gentile a thigh with the sinew of the thigh inside it, because its place is discernible. One who removes the sinew of the thigh must remove it entirely. R’ Yehudah says: Enough to fulfill with it the mitzvah of removal.

[If] one eats an olive’s volume of the sinew of the thigh, he incurs forty lashes. [If] he ate it, and it does not contain an olive’s volume, he is [also] liable. [If] he ate an olive’s volume of this one and an olive’s volume of that one, he incurs eighty lashes. R’ Yehudah says: He incurs only forty.

A thigh in which the sinew of the thigh was cooked — if it contains the amount that can receive a flavor, it is prohibited. How do we evaluate it? Like meat in turnips.

[If] the sinew of the thigh was cooked with [other] sinews — when he recognizes it, [it prohibits only] if it imparts a flavor; if not, all are prohibited, but the broth [is prohibited only] if a flavor was imparted [to it]. Similarly, a piece of neveilah, and similarly, a piece of a nonkosher fish, that was cooked with other pieces — when he recognizes them, [they prohibit only] if they impart a flavor; if not, they are all prohibited, but the broth [is prohibited only] if a flavor was imparted to it.

It applies to a kosher animal but it does not apply to a nonkosher animal. R’ Yehudah says: Also to a nonkosher animal. Said R’ Yehudah: But the sinew of the thigh was prohibited since the sons of Jacob, when nonkosher animals were still permissible to them! They said to him: It was stated at Sinai, but it was written in its place.

It is forbidden to cook any meat with milk, except the meat of fish and locusts. [Moreover,] it is forbidden to bring it up with cheese on the table, except for the meat of fish and locusts. [If] one vows to abstain from meat, he is permitted [to eat] the meat of fish and locusts. Fowl may be brought up with cheese on the table but it may not be eaten, [these are] the words of Beis Shammai; but Beis Hillel say: It may neither be brought up nor eaten. Said R’ Yose: This is [one] of the lenient rulings of Beis Shammai and the stringent rulings of Beis Hillel. Concerning which table did they say [this]? Concerning the table upon which he eats, but concerning the table upon which he sets up the food, he may place one next to the other without apprehension.

A person may wrap meat and cheese in one cloth as long as they do not come in contact with each other. Rabban Shimon ben Gamliel says: Two travelers may eat at the same table, this one meat and this one cheese, without apprehension.

[If] a drop of milk fell upon a piece [of meat], if there is enough in it to impart a flavor to that piece, it is prohibited. [If] he stirred the pot, if there is enough in it to impart a flavor to that pot, it is prohibited. [As for] the udders, he must cut them open and extract their milk; [if] he did not cut them open, he does not transgress [a negative commandment] through them. [As for] the heart, he must cut it open and extract its blood; [if] he did not cut it open, he does not commit a transgression through it. [If] one brings up fowl with cheese on the table, he does not transgress a negative commandment.

The meat of a kosher animal with the milk of a kosher animal, it is forbidden to cook and it is forbidden for benefit. The meat of a kosher animal with the milk of a nonkosher animal, or the meat of a nonkosher animal with the milk of a kosher animal, it is permitted to cook and it is permitted for benefit. R’ Akiva says: Beasts and fowl are not [prohibited] by the Torah, because ‘‘You shall not cook a kid in its mother’s milk’’ is stated three times. This excludes beasts, fowl, and nonkosher animals. R’ Yose HaGlili says: It says (Deuteronomy 14:21): ‘‘You shall not eat any neveilah,’’ and it says (ibid.): ‘‘You shall not cook a kid in its mother’s milk.’’ What is forbidden because of neveilah is forbidden to cook with milk. [Accordingly,] fowl, which is forbidden because of neveilah, one would think that it may not be cooked with milk. Therefore, Scripture states: ‘‘in its mother’s milk’’ — this excludes fowl, that has no mother’s milk.

The rennet of [an animal slaughtered by] a gentile, which is neveilah, it is forbidden. [If] one curdles [milk] in a kosher maw, if it has [enough] to impart a flavor, then it is forbidden. [If] a kosher [animal] suckled from a treifah, its rennet is forbidden. [If] a treifah suckled from a kosher [animal], its rennet is permissible, because it is gathered in its insides.

[There is] a stringency in chelev over blood, and [there is] a stringency in blood over chelev. The stringency in chelev is that one is guilty of me’ilah on its account, and one is liable on its account for piggul, leftover, and tumah, which is not the case with blood. The stringency of blood is that [the prohibition of] blood applies to domestic animals, beasts, and fowl, both nonkosher and kosher, whereas [the prohibition of] chelev applies only to kosher domestic animals.

The hide, the gravy, the spices, the shreds, the bones, the gidin, the horns, and the hooves combine to convey the tumah of foods but not the tumah of neveilos. Similarly, [if] one slaughters a nonkosher animal for a gentile and it [still] convulses, it conveys the tumah of foods but not the tumah of neveilos until it dies or until he chops off its head. [Scripture] has provided for more things that convey tumah of foods than that convey tumah of neveilos. R’ Yehudah says: Shreds that were gathered together, if there is the volume of an olive in one place, one is liable on its account.