כל הבשר אסור לבשל בחלב – there are those of them, from the words of the Torah, such as the flesh–meat of cattle. But there are those of them from words of the Scribes, such as the meat–flesh of fowl.

חוץ מבשר דגים וחגבים – which are not either from the words of the Torah nor from the words of the Scribes.

ואסור להעלותן עם הגבינה על השלחן – and even the flesh–meat of fowl whose eating is forbidden [with cheese] from the words of the Sages, it is forbidden to bring them up with the cheese on the table. It is a decree lest one brings cheese with the flesh–meat of cattle in a boiling tightly-covered pot, which is forbidden from the Torah, which is considered cooking.

הנודר מן הבשר – in vows, he went after the language of human beings. And for every type of meat that a person calls “meat”, except for the meat of fish and locusts.

ובלבד שלא יהיו נוגעים זה בזה – for if they (i.e., meat and cheese) touch–come in contact, even though it is something cold with something cold, they require rinsing.

שני אכסנאין אוכלין על שלחן אחד – specifically if they don’t know one another, but if they know each other, it is forbidden, for perhaps one of them will take from that of his colleague and will eat it. But the Halakha is according to Rabban Shimon ben Gamaliel.

טיפת חלב שנפלה – into the pot of one of the pieces for all of it is outside of the sauce, and he did not stir the pot nor did he cover it. The taste of the drop [of milk] was not divided–spread other than upon that piece alone.

אם יש בנותן טעם באותה חתיכה – meaning to say, if there is not in that piece alone sixty [parts] to nullify the drop, the piece [of meat] is immediately forbidden and prohibits [the pieces] next to it, and it requires sixty [parts] corresponding the entire [piece of] meat.

ניער את הקדרה – that he stirred it immediately, before the piece actually absorbed the taste from the drop [of milk], for now, the drop [of milk] has been mixed with everything.

אם יש בנותן אעם באותה קדרה – meaning to say, there isn’t power in the drop [of milk] to prohibit all of it, other than if it has the flavor to give to the entire pot.

הכחל – the nipples [of the breast] of the cow.

קורעו ומוציא את חלבו – tears it by its warp (i.e., longitudinal direction) and woof (i.e., latitudinal direction) and squeeze it–fasten it into the wall and he is permitted afterwards to cook it with the meat in the pot.

לא קרעו אינו עובר עליו – of he cooked it alone in the pot, and it is permissible to do this even ab initio, but since it (i.e., the Mishnah) is required to teach the concluding clause regarding the heart, if he didn’t tear it, he doesn’t violate anything regarding it, but nevertheless, there is a prohibition, it is also taught in the opening clause, that he doesn’t violate anything, but if he cooked it with the meat without tearing it, we estimate it by sixty [parts], and the nipple itself is part of the count, but the nipple remains always forbidden.

הלב קורעו ומוציא את דמו. לא קרעו אינו עובר עליו – to be in extirpation, and in Tractate Keritot [22a], it establishes it with the heart of a fowl that does not have an olive’s bulk of blood, but the heart of cattle, one is liable for extirpation if he did not eat it and did not tear it after cooking it. But the flesh of the heart is not forbidden, for the heart is part but does not absorb.

אינו עובר לבא תעשה – he cannot come to [the violation of] a negative commandment, meaning to say, one should not worry lest he eat it and transgress it; or alternatively he consumes it and does not transgress the negative commandment.

מותר לבשל ומותר בהנאה – there is nothing in it because of meat with milk, for “a kid” (“You shall not boil a kid in its mother’s milk” is written three times (i.e., Exodus 23:19, Exodus 34:26 and Deuteronomy 14:21) relating to the prohibition of meat in milk. And one of them is to exclude the unclean–levitically impure, for if he cooked the meat of unclean cattle, even in the milk of pure cattle it is permitted, but, however, regarding eating, it is prohibited because of unclean meat. And similarly, also, as the words “in its mother’s milk” is written three times, and one of those is to exclude impure milk, and even if the meat is pure.

פרט לחיה ולעוף ולבהמה טמאה – a “kid,” excluding fowl which is not cattle. A “kid,” excluding a beast of chase, and even though a beast of chase is included within cattle. An additional Biblical verse comes to exclude it. A “kid,” and not unclean cattle, and we derive if from what is written (Genesis 27:16): “with the skins of the kids;” “Judah sent the kid [by his friend the Adullamite]” (Genesis 38:20) – here the Biblical verse explains to you that this “kid” is from the goats. But if he did not explain this, there is by implication, even the rest of the cattle, hence it was necessary for him to explain this.

נאמר לא תאכלו כל נבלה – and it is stated in that same [Biblical] verse: “You shall not boil a kid in its mother’s milk, which implies that everyone who practices this prohibition of a carrion (i.e., an animal that has died a natural death), it has because of [the prohibition] of meat with milk. And there is a difference between Rabbi Yosi Haglili and Rabbi Akiva, for Rabbi Yosi Haglili holds that a beast of chase is according to Torah, for everything that is forbidden because of being a carrion, it also has the [prohibition of] meat with milk, except for the fowl, which has no mother’s milk. But Rabbi Akiva holds that beasts of chase are not from the Torah; alternatively, there is a difference between them concerning fowl according to the Rabbis. Rabbi Akiva who explained that it is not from the Torah, implying that it is from the Rabbis where regarding it there is a prohibition, but Rabbi Yosi Haglili did not explain this language and permitted it completely. But the Halakha is according to Rabbi Akiva.

קיבה – congealed milk that is within the maw.

נכרי ושל נבלה – this is what he said, the maw [of the stomach] slaughtered by a heathen is carrion and this is prohibited.

המעמיד – milk.

בעור של קיבה – which is meat.

אם יש בה – to impart a flavor with milk, it is prohibited, and if not, it is permitted, and even though he curdles [milk] since the flesh itself is of something permitted, and its prohibition is not other than on account of another matter that was combined with it, and we don’t say in this that everything follows after the curdling. But if he curdled the cheese in the flesh of the maw of a carrion, even if it doesn’t have what to impart a flavor in the milk, it is prohibited because the curdling is prohibited, and its prohibition is on account of itself. Therefore, [the Rabbis] prohibited the heathen cheeses because they curdle it in the skin of the maw of a carrion. But the rennet itself which is the congealed milk that is within the maw. We wind up that there isn’t a prohibition at all, that it is a mere secretion (see Tractate Hullin 116b). Maimonides wrote this, but Rashi wrote that the milk that is found congealed in the skin of the maw that we salt it in its hide. I would be wont to permit it until this point, for as long as no other milk is placed in it. But I would err in this for I would think as we state [in Talmud Avodah Zarah 29b -see Mishnah Avodah Zarah, Chapter 2, Mishnah 5) regarding the rennet from a whole [burnt] offering of a Kohen who is not squeamish sucks it out raw, we learn from it that it is a mere secretion and it is not forbidden. But it is not complete milk, as it is taught in our Mishnah that it is fit, when one sucked it from an animal with an organic inflicted disease, it is prohibited, we learn from it that it is milk. And the rennet of a burnt offering which is permitted, because it is not part of its body but rather that which is quaffed from its mother, and it is an entrance into the bowels like it is placed into a dish and it is permitted.

שחחלב מועלין בו – and even offerings of lesser sanctity (I.e., individual peace offerings, the thanks-offering, the Nazirite’s ram, the male firstborn of a kosher animal, animal tithes, and the Paschal lamb) which are the money of their owners, there is no sacrilege during their lifetimes, [but] there is sacrilege with the portions of the offerings consumed on the altar (i.e., portions of sin-offerings, guilt-offerings and peace offerings consumed on the altar such as the fats, the kidneys and the fat-tail, etc.) after their blood has been sprinkled, as it is written regarding offerings of lesser sanctity (Leviticus 3:16): “All fat is the LORD’s,” and thus it is written for them “the LORD’s,” to state that we call them the holy things of God, regarding sacrilege–misappropriation.

וטמא – if he ate it with an impure body, he is liable for two sin-offerings; one because of fat and one because of impurity of an impure body.

משא"כ בדם (see Tractate Meilah, Chapter 3, Mishnah 3) – for relating to blood, it is written (Leviticus 17:11): “[For the life of the flesh is in the blood, and I have assigned it to you] for making expiation for your lives upon the altar,” for expiation–atonement it was given, but not that it should be called, “mine” to make sacrilege–misappropriation, for it does not endure other than to atone for yourselves, but it does not have [anything] because of a sacrifice that is disqualified by improper intention [of the officiating Kohen] (i.e., “piggul”) for another thing permits it, such as the meat of holy things as the blood permits it to the Kohanim with his sprinkling of it, and like the example of the burnt offering whose blood permits it to the altar, for if its blood was not sprinkled, its limbs are not offered, as it is written (Leviticus 17:6): “That the priest may dash [the] blood against the altar of the LORD [at the entrance of the Tent of Meeting],” and afterwards, “and turn the fat into smoke as a pleasing odor [to the LORD].” These have in them [the possibility of] an offering disqualified by improper intention. But blood which in and of itself permits, they are not liable for regarding an offering disqualified by improper intention. But they don’t have an offering left over [after the time permitted for it to be eaten – punishable by extirpation] and impure also, as it is written, “with blood” twice to exclude. – “him” and “they” – one to exclude from an offering left over, and one to exclude from defilement.

אלא בבהמה טמאה – as it is written (Leviticus 7:25): “[If anyone eats the fat of] animals from which offerings by fie may be made to the LORD [the person who eats it shall be cut of from his kin].”