Talking Talmud

How handling impure food can become its own issue, and using a handle or an item of protection for the food will have different implications for the impurity and transfer thereof. The connection between the accouterments of food and the food itself is derived from the Torah verses. Also, in the case of something that was impure from a carcass falls on food - then the handle can import or export impurity, depending. Is logic the basis of the conclusion or is that based on the verses? The Gemara provides both.

A new mishnah! Both blood and forbidden fats are prohibited by Torah law, but there are ways in which each is more stringent than the other, and also more lenient than the other. But one would not be liable for the other prohibitions that are more connected to the sacrifices, like "pigul," at that same time. Also, a new chapter (9) with a new mishnah! Parts of an animal that are not edible that can still come together with meat to make a "ke-beitzah," an eggs-worth, the minimum needed to impart impurity from one food to the next.

The distinction between Rabbi Akiva's leniencies regarding cooking undomesticated animals and fowl in milk vs. those of Rabbi Yossi HaGelili's permission and stringency in that regard. Plus, the respect afforded Rabbi Yossi HaGelili's opinion because it was his opinion, in his own region -- even by those who strongly disagreed, like Rabbi Yehudah HaNasi. Also, a new mishnah! On curdling milk to make cheese -- even when the process is done within the stomach of an animal. With implications when the animal was kosher or non-kosher, and dependent also on whether that "meat" gives flavor to the cheese.

More on the abominable products that are the result of actions that are prohibited -- for example, food that was cooked on shabbat, which violates shabbat and then is itself problematic. Also, the prohibition against benefitting from meat cooked in milk -- an inference that comes not only from the 3-fold repetition about the kid and its mother's milk, but together with the Pesach sacrifice.

How literal is the Torah's phrasing of "mother's milk"? Does it really mean the milk of the mother of the given animal, or all milk? Clearly, all milk - and the Gemara provides the logic for that as well as a verse to teach it too. But why both? Also, how do we know that it is prohibited to consume meat and milk that have been cooked together? The product of that which is prohibited (the cooking) is considered abominable, which would prohibit eating that product. Plus, Rambam's inference that there was once an idolatry where the worship was done via cooking milk and meat together, which was determined to be true, centuries later.