View source for "לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ"/2

<aht-xml>

<page type="Approaches">
<h1>"לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ"</h1>
<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div>
<div class="overview">
<h2>Overview</h2>
The vast majority of commentators assume that the prohibition of "לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ" relates to cooking meat and milk together. Yet both the context of the directive (the laws of festivals and first fruits) and lexical ambiguities allow for other understandings as well. According to Machberet Menachem the words "תְבַשֵּׁל" and "גְּדִי" refer to the ripening of fruits and the entire verse relates to the mitzvah of first fruits.&#160; Hashem warns that one should bring one's first fruits immediately and not wait for them to ripen on the tree. R"Y Bekhor Shor agrees that the prohibition forbids one from delaying the bringing of offerings, but suggests that it refers to firstborn animals rather than fruits. One should not wait for the animal (גְּדִי) to fatten and mature (לבשל) but bring it as soon as it reaches its eighth day.</div>
<approaches>

<category name="Cook a Goat in Milk">
Prohibition to Cook a Goat in Milk
<p>The command "לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ" prohibits cooking meat and milk together.</p>
<mekorot><multilink><a href="PhiloOntheVirtues142-144" data-aht="source">Philo</a><a href="PhiloOntheVirtues142-144" data-aht="source">On the Virtues 142-144</a><a href="Philo" data-aht="parshan">About Philo</a></multilink>, <multilink><a href="TargumNeofitiShemot23-19" data-aht="source">Targum Yerushalmi (Neofiti)</a><a href="TargumNeofitiShemot23-19" data-aht="source">Shemot 23:19</a><a href="TargumNeofitiShemot34-26" data-aht="source">Shemot 34:26</a><a href="TargumNeofitiDevarim14-21" data-aht="source">Devarim 14:21</a><a href="Targum Yerushalmi (Neofiti)" data-aht="parshan">About Targum Yerushalmi (Neofiti)</a></multilink>, <multilink><a href="MekhiltaDeRabbiYishmaelShemot23-19" data-aht="source">Mekhilta DeRabbi Yishmael</a><a href="MekhiltaDeRabbiYishmaelShemot23-19" data-aht="source">Shemot 23:19</a><a href="Mekhilta DeRabbi Yishmael Shemot" data-aht="parshan">About Mekhilta DeRabbi Yishmael Shemot</a></multilink>, <multilink><a href="TargumPseudo-JonathanShemot23-19" data-aht="source">Targum Yerushalmi (Yonatan)</a><a href="TargumPseudo-JonathanShemot23-19" data-aht="source">Shemot 23:19</a><a href="TargumPseudo-JonathanShemot34-26" data-aht="source">Shemot 34:26</a><a href="TargumPseudo-JonathanDevarim14-21" data-aht="source">Devarim 14:21</a><a href="Targum Yerushalmi (Yonatan)" data-aht="parshan">About Targum Yerushalmi (Yonatan)</a></multilink>, <multilink><a href="RashiShemot23-19" data-aht="source">Rashi</a><a href="RashiShemot23-19" data-aht="source">Shemot 23:19</a><a href="RashiShemot34-26" data-aht="source">Shemot 34:26</a><a href="RashiDevarim14-21" data-aht="source">Devarim 14:21</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RashbamShemot23-19" data-aht="source">Rashbam</a><a href="RashbamShemot23-19" data-aht="source">Shemot 23:19</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="IbnEzraShemotFirstCommentary23-19" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotFirstCommentary23-19" data-aht="source">Shemot First Commentary 23:19</a><a href="IbnEzraShemotFirstCommentary30-12" data-aht="source">Shemot First Commentary 30:12</a><a href="IbnEzraShemotSecondCommentary23-19" data-aht="source">Shemot Second Commentary 23:19</a><a href="IbnEzraDevarim14-21" data-aht="source">Devarim 14:21</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="MorehNevukhim3-48" data-aht="source">Rambam</a><a href="MorehNevukhim3-48" data-aht="source">Moreh Nevukhim 3:48</a><a href="R. Moshe b. Maimon (Rambam, Maimonides)" data-aht="parshan">About R. Moshe b. Maimon</a></multilink>, <multilink><a href="RAvrahambHaRambamShemot34-26" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamShemot34-26" data-aht="source">Shemot 34:26</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink>, <multilink><a href="RambanShemot34-26" data-aht="source">Ramban</a><a href="RambanShemot34-26" data-aht="source">Shemot 34:26</a><a href="RambanDevarim14-21" data-aht="source">Devarim 14:21</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="RalbagShemotBeurHaParashah23-19" data-aht="source">Ralbag</a><a href="RalbagShemotBeurHaParashah23-19" data-aht="source">Shemot Beur HaParashah 23:19</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>, <multilink><a href="AbarbanelShemot23-1" data-aht="source">Abarbanel</a><a href="AbarbanelShemot23-1" data-aht="source">Shemot 23:1</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SfornoShemot23-19" data-aht="source">Sforno</a><a href="SfornoShemot23-19" data-aht="source">Shemot 23:19</a><a href="SfornoShemot34-26" data-aht="source">Shemot 34:26</a><a href="SfornoDevarim14-21" data-aht="source">Devarim 14:21</a><a href="R. Ovadyah Sforno" data-aht="parshan">About R. Ovadyah Sforno</a></multilink>, <multilink><a href="ShadalShemot23-19" data-aht="source">Shadal</a><a href="ShadalShemot23-19" data-aht="source">Shemot 23:19</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>,&#160;<multilink><a href="RSRHirschShemot23-19" data-aht="source">R. S.R. Hirsch</a><a href="RSRHirschShemot23-19" data-aht="source">Shemot 23:19</a><a href="R. Samson Raphael Hirsch" data-aht="parshan">About R. Samson Raphael Hirsch</a></multilink>, <multilink><a href="RDavidZviHoffmannDevarim14-21" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannDevarim14-21" data-aht="source">Devarim 14:21</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink></mekorot>
	<point><b>Meaning of "תְבַשֵּׁל"</b> – This approach understands "תְבַשֵּׁל" according to its most common meaning, "to cook".<fn>The root "בשל" appears 28 times as a verb and twice more as an adjective.&#160; With but two exceptions, the word refers to cooking meat.</fn></point>
	<point><b>Meaning of "גְּדִי"</b> – Many of these sources maintain that "גְּדִי" refers to a young goat specifically, but that the prohibition nonetheless extends to all animals.<fn>In contrast, Rashi,&#160;<multilink><a href="RYosefKaraShemot23-19" data-aht="source">R"Y Kara</a><a href="RYosefKaraShemot23-19" data-aht="source">Shemot 23:19</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, Ibn Ezra (in his first commentary) and R. D"Z Hoffmann understand that the word "גְּדִי" actually means any young domesticated animal and not specifically a goat. [Cf. Ramban who similarly suggests that "גְּדִי" refers to any nursing animal.] As evidence, they point to the fact that the Torah often feels the need to specify&#160; "גְּדִי עִזִּים", telling the reader what type of "גְּדִי" and implying that the word "גְּדִי" alone has a more general meaning and can refer to any number of animals.&#160; [In his second commentary, Ibn Ezra rejects this reading, claiming that a "גְּדִי" refers only to a goat and the difference between "גְּדִי" and "גְּדִי עִזִּים" is only that the former is older.]</fn> The goat is singled out as an example only since it was the most common source of meat to be boiled in milk (דיבר הכתוב בהווה).<fn>See the Mekhilta, "מפני מה דיבר הכתוב בגדי? מפני שהחלב מרובה באמו".&#160; Rashbam elaborates, explaining that goats tend to bear two calves at a time and tend to have a lot of milk, so it was common to slaughter one and use the ample milk of its mother to cook it.&#160; Ibn Ezra, instead, posits that due to the lack of moisture in goats as compared to other animals, boiling was the most common way to eat them specifically.</fn></point>
	<point><b>Meaning of "בַּחֲלֵב אִמּוֹ"</b> – Though the phrase "בַּחֲלֵב אִמּוֹ" means the milk of the goat's mother, according to most of these sources,<fn>Philo is exceptional, as he understands that one is allowed to boil meat in another animal's milk. It is specifically the mother's milk which is prohibited for only in that is inappropriate and cruel.</fn> this, too, is understood to be but an example and the prohibition includes all types of milk. This case is specified only because it is the most common occurrence.<fn>As the mother's milk was often the most readily available, this is the most prevalent scenario. [See Rashbam in the footnote above.]&#160; Ramban, instead, suggests that the word "אם" refers to <i>any</i> animal who is nursing and giving forth milk (and need not refer to the animal's mother specifically). R. D"Z Hoffmann raises a third possibility, suggesting that the term comes to disambiguate between "fat" and "milk".&#160; Since without vocalization the two words are identical (חלב), when people wanted to specify "milk", they would refer to it as "חלב אם". According to both Ramban and R. Hoffmann, however, the verse should have read simply "חלב אם" and not "בַּחֲלֵב אִ<b>מּוֹ</b>" (<b>his</b> mother's milk).</fn></point>
	<point><b>Reason for the prohibition</b> – These sources offer a variety of possible reasons for the prohibition:<br/>
<ul>
<li><b>Bad etiquette and cruelty </b>– According to Rashbam, cooking meat and milk is not decorous and betrays gluttony. Philo and others<fn>See Ibn Ezra, R"Y Bekhor Shor, Ramban, Abarbanel (in his first explanation) and Shadal.</fn> further emphasize that using a mother's milk to cook her own children is needlessly cruel.<fn>Philo points out that using the very milk which had nourished the kid to cook and consume its flesh is cruel and inappropriate.&#160; The prohibition might further be compared to that of eating blood which might similarly stem from its being a life source; eating flesh with either its blood or the milk which nourished it betrays a disregard for the sanctity of life. [See <a href="Prohibition of Blood" data-aht="page">Prohibition of Blood</a> for elaboration on this understanding of the prohibition.]<br/>According to this understanding, one would have expected the law to be limited to a mother's milk and not encompass any other animal's milk. This, is in fact, how Philo reads the law. Ibn Ezra, though, explains that other milk was included as a safeguard. Since many people buy their milk in the market where it is gathered from many animals, there is no way of knowing whether it includes the milk of the mother or not.&#160; Ramban, instead, suggests that it is inappropriate to use any mother's milk; the very idea of using a source that was meant to give life and nourishment in order to cook is simply wrong.</fn> These sources compare the prohibition to that of "אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד" (Vayikra 22:28) and "שילוח הקן" (Devarim 22:6-7).<fn>These laws similarly deal with a mother animal and her son and appear to stem from humanitarian values and a desire to prevent cruelty.</fn></li>
<li><b>Idolatrous Customs</b> – Rambam and others in his wake<fn>See R. Avraham b. HaRambam, Ralbag, Abarbanel, and Sforno.</fn> suggest that cooking meat and milk together was an idolatrous custom, practiced during the festivals, perhaps with the belief that it would bring abundant crops or flock.<fn>See Abarbanel and Sforno who make this last point. [<multilink><a href="NetzivShemot23-19" data-aht="source">Netziv</a><a href="NetzivShemot23-19" data-aht="source">Shemot 23:19</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink> suggests that the mixture might have been used the way one uses fertilizer today, sprinkling it over the field. However, he implies that this was a superstition, a "charm" or "סגולה", and not an idolatrous practice.]</fn> Rambam is consistent in reading many laws as stemming from this same goal of distancing Israel from idolatrous rites,<fn>For some of many examples, see his understanding of <a href="Purpose of the Sacrifices" data-aht="page">Sacrifices</a>, <a href="Purpose of Orlah" data-aht="page">Orlah</a>, <a href="Purpose of the Laws of Hybrids" data-aht="page">Hybrids</a> and the <a href="Prohibition of Blood" data-aht="page">Prohibition of Blood</a>.</fn> however, as he himself notes, no evidence exists of such a custom in this case.<fn>In the nineteen thirties various scholars, following&#160;H.L. Ginsberg, "Notes on the Birth of the Gracious and Beautiful Gods," JRAS (1935): 45-72, attempted to bring evidence of such an idolatrous practice from an Ugaritic text known as "Birth of the Gracious and Beautiful Gods."&#160; Line 14 of the text was understood to read, "coo[k a k]id in milk, a ? in butter", leading scholars to assume that there was some Canaanite cultic ceremony which mandated cooking a goat in milk, and it was against this that the Torah was reacting. Over the next few decades, however, better photographs of the tablet and closer analysis has questioned this reading and led to the conclusion that one cannot learn of any such cultic practice from the Ugaritic text.&#160; For discussion, see&#160;M. Haran, "Seething a Kid in its Mother's Milk", Journal of Jewish Studies 30 (1979):23-35 and R. Ratner and B. Zuckerman, "A Kid in Milk"?:New Photographs of KTU 1.23, Line 14*", HUCA 57 (1986): 15-60.</fn></li>
<li><b>Unhealthy Mixture</b> – Rambam and Ralbag add that eating a mixture of meat and milk is unhealthy.&#160; Other food prohibitions, including <a href="Purpose of the Laws of Kashrut" data-aht="page">Kashrut</a>,&#160;<a href="Purpose of Orlah" data-aht="page">Orlah</a> and fat, have similarly been explained as being related to health concerns.<fn>This utilitarian approach to mitzvot has often been questioned.&#160; See, for example, Akeidat Yitzchak and Abarbanel (in the context of the laws of kashrut) who argue that the purpose of Torah is not to teach medicine but rather to instill good character and deeds.&#160; Rambam and Ralbag, though, appear to disagree with the basic assumption that laws cannot be utilitarian and give practical explanations for several commandments. See, for instance, Rambam's understanding of the purpose of <a href="Purpose of Shemittah" data-aht="page">Shemittah</a> and the <a href="Purpose and Placement of the Incense Altar" data-aht="page">Incense Altar</a> and Ralbag on the laws of <a href="Tzara'at" data-aht="page">Tzara'at</a>.</fn></li>
<li><b>Hybrids </b>– R. Hirsch suggests that the prohibition should be seen in light of similar forbidden mixtures<fn>He notes that the verse does not forbid only eating the mixture, but its very creation through cooking. As such,the prohibition should be compared not to other forbidden foods, but to other forbidden mixtures.</fn> such as כלאיים, which are prohibited since they are an unnatural mixing of species or kinds, going against Hashem's creation of "each according to his species". In remembering this natural law, man is supposed to recall that he, too, has an assigned and unique task in life: to keep Hashem's Torah. [See <a href="Purpose of the Laws of Hybrids" data-aht="page">The Laws of Hybrids</a> for elaboration on this understanding of the law.] <b><br/></b></li>
</ul></point>
	<point><b>Context in Shemot</b> – These sources offer various explanations of the relationship between the prohibition and its context:<b> </b><br/>
<ul>
<li><b>Relevance to first fruits</b> –&#160; Sforno suggests that both halves of the verse together serve to combat the idolatrous belief that cooking meat in milk would ensure abundant crops.&#160; The Torah explains that this is erroneous and prohibited and also suggests an alternative practice.&#160; If one wants their crops blessed, they should instead bring of their first fruits to Hashem.<fn>Cf. Targum Yerushalmi (Fragmentary), Targum Yerushalmi (Neofiti), andTargum Yerushalmi (Yonatan) who explain that the juxtaposition hints that the punishment for violating the prohibition of meat and milk is damage to the crops mentioned in the beginning of the verse.</fn></li>
<li><b>Relevance to the festivals</b> – The law might be placed within a discussion of the festivals because that is when the fear of violation was highest:<fn>See also Ramban who explains that as young goats were born around the same time of the year as fruits ripened, the first fruits and firstborn goats would often be brought together to the Mikdash as people came to Jerusalem for the pilgrimage festivals.&#160; As the firstborns who were still suckling were often accompanied by their mothers, this increased the potential to cook them in their mother's milk.&#160; Hence, the prohibition is mentioned in connection to laws of both first fruits and the festivals.</fn></li>
<ul>
<li>According to Rashbam, since large amounts of meat are consumed during the festivals, it is more likely that meat and milk might come to be mixed.</li>
<li>According to Ralbag, since the prohibition is a reaction against idolatrous festival practices, the warning logically appears in the midst of the festival laws.</li>
</ul>
<li><b>Larger context of idolatry</b> – The larger context of the laws of both Shemot 23 and 34 is a distancing from idolatry.<fn>Shemot 23 continues with a warning against following the practices of the Canaanites and not worshiping their gods, while Shemot 34 opens with warnings against making covenants with the Canaanites and the directive to destroy their places of worship.&#160; In both chapters the laws of festivals might be mentioned to mandate an alternative form of worship, warning the nation not to observe the Canaanite festivals and cultic&#160; practices, but Hashem's.</fn> This might support those who understand the prohibition to be a reaction to such cultic practices.</li>
</ul></point>
	<point><b>Context in Devarim</b> – The placement of the law in Devarim after a discussion of forbidden foods is logical as it is similarly a food prohibition.<fn>As these sources understand that it is not only forbidden to cook meat in milk but also to eat it, the context is even more logical.</fn></point>
	<point><b>Three-fold repetition</b> – The Mekhilta brings a variety of explanations for the three-fold repetition of the prohibition, suggesting that it might come to include three groups of animals (domesticated animals, undomesticated animals and poultry), three types of prohibitions (against cooking, eating and deriving benefit) or to parallel the three covenants (at Sinai, Arvot Moav and Mt. Gerizim). Alternatively, one might suggest that the repetition is for emphasis.&#160; If cooking meat and milk was a common practice, many warnings might be necessary to distance the nation from it.</point>
</category>
<category name="Delay Offerings">
Warning Not to Delay Offerings
<p>The verse is a warning not to delay the bringing of offerings. This approach subdivides with regards to the meaning of "גְּדִי" and, hence, regarding which offering is referred to:</p>
	<opinion>First Fruits
	<p>The "גְּדִי" is a fruit and the verse warns that one must bring first fruits to the Mikdash in a timely fashion.</p>
	<mekorot><multilink><a href="MachberetMenachemבשל" data-aht="source">Machberet Menachem</a><a href="MachberetMenachemבשל" data-aht="source">בשל</a><a href="MachberetMenachemגד" data-aht="source">גד</a><a href="Menachem b. Saruk" data-aht="parshan">About Menachem b. Saruk</a></multilink>,<fn>This is Menachem's opinion when discussing the roots "בשל" and "גד". Menachem seems to contradict himself in <a href="MachberetMenachemחלב" data-aht="source">root חלב</a>, implying there that חלב is animal milk.</fn> Dunash cited by <multilink><a href="RYosefKaraShemot23-19" data-aht="source">R. Yosef Kara</a><a href="RYosefKaraShemot23-19" data-aht="source">Shemot 23:19</a><a href="R. Yosef Kara" data-aht="parshan">About R. Yosef Kara</a></multilink>, <multilink><a href="RaavanChulin271" data-aht="source">Raavan</a><a href="RaavanChulin271" data-aht="source">Chulin 271</a><a href="R. Eliezer b. Natan (Raavan)" data-aht="parshan">About R. Eliezer b. Natan</a></multilink>, rejected opinion in <multilink><a href="IbnEzraShemotFirstCommentary23-19" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotFirstCommentary23-19" data-aht="source">Shemot First Commentary 23:19</a><a href="IbnEzraShemotSecondCommentary23-19" data-aht="source">Shemot Second Commentary 23:19</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink><fn>He quotes the opinion in the name of the "deniers" and is likely referring to a Karaite interpretation.</fn></mekorot>
		<point><b>Meaning of "תְבַשֵּׁל"</b> – Menachem and Dunash understand "תְבַשֵּׁל" to refer to the ripening of fruit, as per the word's usage in&#160;<a href="Bereshit40-10" data-aht="source">Bereshit 40:10</a> and <a href="Yoel4-13" data-aht="source">Yoel 4:13</a>.&#160; The verse warns against leaving the first fruits on the tree, allowing them to continue ripening,<fn>Ibn Ezra argues that it is the sun which ripens the fruit, not a human, so the text's formulation "לֹא תְבַשֵּׁל" is not accurate according to this reading.&#160; One cannot command a human not to ripen his fruit as he is incapable of doing so regardless.</fn> rather than bringing them to the Mikdash as soon as possible.</point>
		<point><b>Meaning of "גְּדִי"</b> – Menachem asserts that "גְּדִי" is related to the word "מְגָדִים" and refers to fruit.<fn>Connecting the words "גדי" and "מגד" matches Menachem's general approach to grammar which allows for two-letter roots (in this case, both words share the root גד). Ibn Ezra, in his critique of this approach, notes that given the modern three-letter root system, "מְגָדִים" is from the root "מגד", and is thus unrelated to "גְּדִי".</fn> [See <a href="Devarim33-13-15" data-aht="source">Devarim 33:13-15</a>,&#160;<a href="ShirHaShirim4-13" data-aht="source">Shir HaShirim 4:13</a>, <a href="ShirHaShirim4-16" data-aht="source">4:16</a>, and <a href="ShirHaShirim7-14" data-aht="source">7:14</a> where the root is connected to fruit or other crops.]</point>
		<point><b>Meaning of "בַּחֲלֵב אִמּוֹ"</b> – According to this approach, "בַּחֲלֵב אִמּוֹ" could refer to the sap of the tree which feeds the fruit till it ripens. This understanding of "חֲלֵב" might be supported by <a href="Bemidbar18-12" data-aht="source">Bemidbar 18:12</a>. However, the word "אִמּוֹ" as a reference to the tree is somewhat difficult.&#160;<fn>Though one can metaphorically refer to a tree as a fruit's "mother," such a poetic formulation seems out of place in a legal code.</fn></point>
		<point><b>Reason for the prohibition</b> – The prohibition is simply the negative formulation of the positive commandment to offer first fruits. Tanakh mandates both that the first fruits be brought to the Mikdash and that they not be left on the tree too long, delaying observance of the command.</point>
		<point><b>Biblical parallel: "מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר"</b> – These sources might suggest that our prohibition is identical to the directive, "מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר" of <a href="Shemot22-28-29" data-aht="source">Shemot 22:28</a>. A simple understanding of the verse implies that one may not tarry in the bringing of one's crops to Hashem.</point>
		<point><b>Context in Shemot</b> – The juxtaposition of the warning "לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ" to the command of first fruits is the main motivation for this approach's understanding of the verse.<fn>See Ibn Ezra who disparagingly suggests that this is the <i>only</i> reason to take this (in his opinion, untenable) approach..</fn> The biggest advantage of this reading is that it allows for the entire verse to be speaking about one topic only: bringing first fruits in a timely manner.</point>
		<point><b>Context in Devarim</b> – It is difficult to understand why a law regarding prompt offerings would be connected to the food prohibitions of Devarim 14.&#160; This approach might suggest that the prohibition really is unconnected to those laws and relates not to that which precedes it, but to the laws of tithes which follow it. Juxtaposing laws of first fruits and tithes is logical as they both relate to the bringing of one's crops to the Mikdash.</point>
		<point><b>Variation of this approach</b> – <multilink><a href="MidrashAggadahBuberShemot23-19" data-aht="source">Midrash Aggadah</a><a href="MidrashAggadahBuberShemot23-19" data-aht="source">Shemot 23:19</a><a href="Midrash Aggadah (Buber)" data-aht="parshan">About Midrash Aggadah (Buber)</a></multilink>, <multilink><a href="TanchumaReeh17" data-aht="source">Tanchuma</a><a href="TanchumaReeh17" data-aht="source">Reeh 17</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, <multilink><a href="RashiDevarim14-21" data-aht="source">Rashi</a><a href="RashiDevarim14-21" data-aht="source">Devarim 14:21-22</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>,<fn>This is not Rashi's main understanding of the verse, but rather an added message he thinks can be learned from the placement of the prohibition.</fn> and&#160;<multilink><a href="TzerorHaMorShemot23-12" data-aht="source">R. Avraham Saba</a><a href="TzerorHaMorShemot23-12" data-aht="source">Tzeror HaMor Shemot 23:12</a><a href="TzerorHaMorDevarim14-22" data-aht="source">Tzeror HaMor Devarim 14:22</a><a href="R. Avraham Saba (Tzeror HaMor)" data-aht="parshan">About R. Avraham Saba (Tzeror HaMor)</a></multilink> raise the possibility that "לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ" does not constitute a prohibition against tarrying in bringing one's fruits, but a warning of the consequences of so doing. They understand "תְבַשֵּׁל" to mean cook, "גְּדִי" to refer to kernels of grain,<fn>As above, this assumes that the word is connected to "מגדים", as in <a href="Devarim33-13-15" data-aht="source">Devarim 33:14</a>, "וּמִמֶּגֶד תְּבוּאֹת שָׁמֶשׁ".</fn> and "חֲלֵב אִמּוֹ" to be metaphor for young grain that is still in its husk.&#160; Hashem warns that if one delays in bringing one's crops, he will cause the young kernels of grain to dry out as Hashem brings an eastern wind and "cooks" them while still in their husks. The verse appears by the laws of first fruits in Shemot and by the laws of tithes in Devarim as the warning is applicable to both.</point>
	</opinion>
	<opinion>Firstborn Animals
	<p>The "גְּדִי" is a goat and the verse warns to bring firstborn animals to the Mikdash as soon as possible.</p>
	<mekorot>Karaite position,<fn>See <multilink><a href="BinyaminNahawandicitedbyKirkisaniinKitabal-anwarp1226" data-aht="source">Binyamin Nahawandi</a><a href="BinyaminNahawandicitedbyKirkisaniinKitabal-anwarp1226" data-aht="source">Binyamin Nahawandi, cited by Kirkisani in Kitab al-anwar, p.1226</a></multilink>, the rejected opinion in <multilink><a href="IbnEzraShemotSecondCommentary23-19" data-aht="source">Ibn Ezra</a><a href="IbnEzraShemotSecondCommentary23-19" data-aht="source">Shemot Second Commentary 23:19</a><a href="IbnEzraDevarim14-21" data-aht="source">Devarim 14:21</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, and the positions attributed to the Karaites by <multilink><a href="AbarbanelShemot23-1" data-aht="source">Abarbanel </a><a href="AbarbanelShemot23-1" data-aht="source">Shemot 23:1</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>and <multilink><a href="ShadalShemot23-19" data-aht="source">Shadal</a><a href="ShadalShemot23-19" data-aht="source">Shemot 23:19</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>.</fn> <multilink><a href="RYosefBekhorShorShemot23-19" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYosefBekhorShorShemot23-19" data-aht="source">Shemot 23:19</a><a href="RYosefBekhorShorShemot34-26" data-aht="source">Shemot 34:26</a><a href="RYosefBekhorShorDevarim14-21" data-aht="source">Devarim 14:21</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink>,</mekorot>
		<point><b>Meaning of "תְבַשֵּׁל"</b> – According to this approach, "תְבַשֵּׁל" means to mature or develop, and refers to the growth of the young goat.<fn>Ibn Ezra questions whether the root can be used in this manner, claiming that by vegetation, the term is applicable because the fruit is ripened by the heat or "cooking" of the sun. This, however, is not true of an animal who is being nourished by his mother's milk.&#160; These sources might reply that the common meaning of the root "בשל" might not be to cook via heat, but rather to prepare food for eating. It can thus refer to boiling, ripening or fattening.</fn>&#160; The verse warns not to delay one's offering as one waits for the animal to mature and fatten.</point>
		<point><b>Meaning of "גְּדִי"</b> – The word "גְּדִי" means a young goat, but in this context refers specifically to a firstborn. These sources would likely explain that the verse is just using a goat as a common example, but that the law refers to any firstborn animal.<fn>Either way, it is not clear why the text does not specify "בכור" if that is the central point.&#160; R"Y Bekhor Shor implies that this might be unnecessary, given the verse's context of "first fruits".</fn></point>
		<point><b>Meaning of "בַּחֲלֵב אִמּוֹ"</b> – According to this approach, "בַּחֲלֵב אִמּוֹ" is the milk of the goat's mother upon which the goat is nourished and develops.</point>
		<point><b>Reason for the prohibition</b> – This prohibition is the flip-side of the positive commandment to sacrifice the first-born animals. The Torah both mandates that we offer firstborns and warns not to delay the offering.</point>
		<point><b>Biblical parallel: "שִׁבְעַת יָמִים יִהְיֶה עִם אִמּוֹ בַּיּוֹם הַשְּׁמִינִי תִּתְּנוֹ לִי"</b> – This approach appears to understand our verse to be equivalent to&#160;<a href="Shemot22-28-29" data-aht="source">Shemot 22:28-29</a> which directs that a firstborn must stay by its mother for seven days, but "בַּיּוֹם הַשְּׁמִינִי תִּתְּנוֹ לִי". Though Rabbinic interpretation reads the verse in light of Vayikra 22:27 (וּמִיּוֹם הַשְּׁמִינִי וָהָלְאָה יֵרָצֶה לְקׇרְבַּן) to mean that one may bring a firstborn at any point from the eighth day and on, these sources read the phrase literally, that one must bring the firstborn on the eighth day itself.&#160; Our verse, then, similarly warns that one should not delay, but to bring the animal when still young and not fully developed.<fn>Ibn Ezra asserts that this is itself a weakness of this reading, for what would be the point of repeating the prohibition just one chapter later.</fn></point>
		<point><b>Context in Shemot</b> – According to this reading, there is&#160; a direct connection between the laws of first fruits and the prohibition of "לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ". The verse speaks of two types of first fruit&#160;– those of the ground and those of animals, mandating that both must be brought to the Mikdash. It is possible that these two laws close the unit on festivals as that is when people would normally bring of their first fruits or flock to the Mikdash.<fn>See Ramban above who notes this.</fn></point>
		<point><b>Context in Devarim</b> – According to this approach, it is unclear why the prohibition would be found in the context of laws of prohibited foods in Devarim. This is perhaps what leads R"Y Bekhor Shor to explain the phrase in Devarim to refer to the prohibition of milk and meat and not firstborns. It is possible, though, that the prohibition connects to the laws of tithes that follow it rather than the laws of Kashrut which precede it. As both firstborns and tithes are gifts that must be brought to the Mikdash, the two sets of laws are juxtaposed.<fn>It is also interesting to note that in Devarim the law follows that of <i>neveilah</i>, while in Shemot 23, the equivalent laws of firstborn precede that of a <i>tereifah</i>. Though in both cases the connection between the two sets of laws is unclear, the similarity makes one wonder if the juxtaposition is intentional.</fn></point>
		<point><b>Three-fold repetition</b> – It is not clear why this prohibition needs to be repeated so many times, especially as many other verses already mandate the bringing of firstborns.</point>
	</opinion>
</category>
</approaches>
</page>
</aht-xml>