(27) And God created man in His image, in the image of God He created him; male and female He created them.
(28) God blessed them and God said to them, “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.”
(29) God said, “See, I give you every seed-bearing plant that is upon all the earth, and every tree that has seed-bearing fruit; they shall be yours for food.
[God is speaking to Noah and his family after the Flood]
(3) Every moving thing that lives shall be food for you; even as the green herb have I given you all things. (4) But flesh with its life, which is its blood, you shall not eat.
§ Rav Yehuda says that Rav says: Meat was not permitted to Adam, the first man, for consumption, as it is written: “for you it shall be for food, and for every animal of the earth..."(Genesis 1:29–30). It is derived from this verse that God told Adam: Eating vegetation is permitted to people and animals, but eating the animals of the earth is not permitted to you.
But when the children of Noah came, God permitted them to eat meat [after emerging from the Ark, after the Flood]; as it is stated: “Every moving thing that lives shall be for food for you; as with the green herb, I give you all these.” (Genesis 9:3).
Questions for Discussion:
1) Why might humanity initially have only been permitted to eat vegetation?
2) Why might God have allowed the consumption of meat to humans after the Flood? Was it a concession?
(4) These are the animals that you may eat: the ox, the sheep, and the goat; (5) the deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, the mountain sheep, (6) and any other animal that has true hoofs which are cleft in two and brings up [i.e. regurgitates and re-chews] the cud—such you may eat. (7) But the following, which do bring up the cud or have true hoofs which are cleft through, you may not eat: the camel, the hare, and the hyrax—for although they bring up the cud, they have no true hoofs—they are impure for you; (8) also the swine—for although it has true hoofs, it does not bring up the cud—is impure for you. You shall not eat of their flesh or touch their carcasses.
(9) These you may eat of all that live in water: you may eat anything that has fins and scales. (10) But you may not eat anything that has no fins and scales: it is impure for you.
(11) You may eat any pure bird. (12) The following you may not eat: the eagle, the vulture, and the black vulture; (13) the kite, the falcon, and the buzzard of any variety; (14) every variety of raven; (15) the ostrich, the nighthawk, the sea gull, and the hawk of any variety; (16) the little owl, the great owl, and the white owl; (17) the pelican, the bustard, and the cormorant; (18) the stork, any variety of heron, the hoopoe, and the bat. (19) All winged swarming things are impure for you: they may not be eaten. (20) You may eat only pure winged creatures.
(21) You shall not eat anything that has died a natural death; give it to the stranger [i.e. a resident alien] in your community to eat, or you may sell it to a foreigner. For you are a holy people to Hashem, your God. You shall not cook a kid [i.e. calf, a young cow] in its mother’s milk.
(20) When God enlarges your territory, as promised, and you say, “I shall eat some meat,” for you have the urge to eat meat, you may eat meat whenever you wish. (21) If the place where God has chosen to establish the divine name [i.e. the Tabernacle, or later, the Temple in Jerusalem] is too far from you, you may slaughter any of the cattle or sheep that God gives you, as I have instructed you; and you may eat to your heart’s content in your settlements.
...23) But make sure that you do not partake of the blood; for the blood is the life, and you must not consume the life with the flesh. (24) You must not partake of it; you must pour it out on the ground like water: (25) you must not partake of it, in order that it may go well with you and with your descendants to come, for you will be doing what is right in the sight of God.
וזבחת … כאשר צויתך THEN YOU MAY SLAUGHTER … AS I HAVE INSTRUCTED YOU— This teaches us that there was already a commandment regarding the slaughtering of animals — as to how one should slaughter; it is not written in the Torah but it comprises the traditional regulations regarding the slaughter of animals that were given orally to Moses on Mount Sinai (Sifrei Devarim 75:7; Chullin 28a).
(25) Jacob was left alone. And a figure wrestled with him until the break of dawn. (26) When he saw that he had not prevailed against him, he wrenched Jacob’s hip at its socket, so that the socket of his hip was strained as he wrestled with him.
...(32) The sun rose upon him as he passed [the city of] Penuel, limping on his hip. (33) That is why the children of Israel to this day do not eat the thigh muscle [i.e. the sciatic nerve] that is on the socket of the hip, since Jacob’s hip socket was wrenched at the thigh muscle.
כתוב בתורה לא תבשל גדי בחלב אמו ג' פעמים אחד לאיסור בישול ואחד לאיסור אכילה ואחד לאיסור הנאה והוציא אכילה בלשון בישול לומר שאינו אסור מן התורה אלא דרך בישול אבל מדרבנן אסור בכל ענין (כל בשר בחלב שאינו אסור מן התורה מותר בהנאה (טור וארוך כלל ל') .
The Code of Jewish Law - Rabbi Yosef Karo (1500s)
It is written in the Torah: "you will not cook a kid in the milk of its mother" three times (Exodus 23:19; Exodus 34:26; Deuteronomy 14:21); once for the prohibition of cooking, once for the prohibition of eating, and once for the prohibition of receiving [monetary or other] benefit [from the cooked meat and milk products]. The prohibition of eating is presented in the language of cooking, to say that there is no prohibition from the Torah [in regard to meat and milk] unless it is in a manner of cooking, but rabbinically it [the mixture of meat and milk] is forbidden in every way [i.e. even if not cooked together but just eaten together].
אכל בשר אפילו של חיה ועוף לא יאכל גבינה אחריו עד שישהה שש שעות ואפילו אם שהה כשיעור אם יש בשר בין השינים צריך להסירו והלועס לתינוק צריך להמתין: הגה ואם מצא אחר כך בשר שבין השינים ומסירו צריך להדיח פיו קודם שיאכל גבינה (הר"ן פכ"ה) ויש אומרים דאין צריכין להמתין שש שעות רק מיד אם סלק ובירך ברכת המזון מותר על ידי קנוח והדחה (תוס' ומרדכי פכ"ה והגהות אשיר"י והג"ה מיימוני פ"ט דמ"א וראבי"ה) והמנהג הפשוט במדינות אלו להמתין אחר אכילת הבשר שעה אחת ואוכלין אחר כך גבינה מיהו צריכים לברך גם כן ברכת המזון אחר הבשר (ע"פ הארוך והגהות ש"ד) דאז הוי כסעודה אחרת דמותר לאכול לדברי המקילין אבל בלא ברכת המזון לא מהני המתנת שעה ואין חילוק אם המתין השעה קודם ברכת המזון או אחר כך (ד"ע ממהרא"י ולאפוקי או"ה) ואם מצא בשר בין שיניו אחר השעה צריך לנקרו ולהסירו (ד"ע ממשמעות הר"ן הנ"ל) ויש אומרים דאין לברך ברכת המזון על מנת לאכול גבינה (ארוך בשם מהר"ח) אבל אין נזהרין בזה ויש מדקדקים להמתין שש שעות אחר אכילת בשר לגבינה וכן נכון לעשות: אכל גבינה מותר לאכול אחריו בשר מיד ובלבד שיעיין ידיו שלא יהא שום דבר מהגבינה נדבק בהם ואם הוא בלילה שאינו יכול לעיין אותם היטב צריך לרחצם וצריך לקנח פיו ולהדיחו והקינוח הוא שילעוס פת ויקנח בו פיו יפה וכן בכל דבר שירצה חוץ מקימחא ותמרי וירקא לפי שהם נדבקים בחניכין (פי' מקום למעלה מבית הבליעה קרוב לשינים) ואין מקנחים יפה ואחר כך ידיח פיו במים או ביין במה דברים אמורים בבשר בהמה וחיה אבל אם בא לאכול בשר עוף אחר גבינה אינו צריך לא קינוח ולא נטילה: הגה ויש מחמירין אפילו בבשר אחר גבינה (מרדכי בשם מהר"ם וב"י בא"ח סי' קע"ג) וכן נוהגין שכל שהגבינה קשה אין אוכלין אחריה אפילו בשר עוף כמו בגבינה אחר בשר (וכן הוא בזוהר) ויש מקילין ואין למחות רק שיעשו קנוח והדחה ונטילת ידים מיהו טוב להחמיר:
One who eats meat, even of a wild animal or fowl [i.e. non-kosher meat], does not eat cheese afterwards until he waits six hours. Even if he waits that period, if he has meat between his teeth he has to remove it. One who chews food for a child has to wait.
Rema gloss (for Ashkenazim)]: If afterwards he finds meat between his teeth and removes it, he has to wipe his mouth out before eating cheese. There are those that say that he doesn't have to wait six hours, but rather immediately if he finishes the meal and says the concluding blessing, it is permissible after wiping and rinsing his mouth.
The simple custom in our countries is to wait after eating meat one hour and to eat cheese afterwards, but you have to say the concluding blessing after the meat because then it's like a new meal and permissible to eat according to the lenient view. But with no blessing, waiting alone does not suffice... And some are careful to wait six hours after eating meat before eating cheese, and it's proper to do so.
If one ate cheese it is permissible to eat meat immediately afterwards as long as one examines one's hands, so that one should not have any pieces of cheese attached to them, and if it is night and one is therefore unable to examine them thoroughly one must wash them. One must clean one's mouth and rinse it out.
Questions for Discussion:
1) Make a list of kosher rules you have seen emerge from the text so far.
2) If time, consider why certain things might be "in" and others might be "out".


