אמר רב אחא בר יעקב סומא פטור מלומר הגדה כתיב הכא בעבור זה וכתיב התם בננו זה מה להלן פרט לסומא אף כאן פרט לסומין איני והאמר מרימר שאלתינהו לרבנן דבי רב יוסף מאן דאמר אגדתא בי רב יוסף אמרו רב יוסף מאן דאמר אגדתא בי רב ששת אמרו רב ששת קסברי רבנן מצה בזמן הזה דרבנן מכלל דרב אחא בר יעקב סבר מצה בזמן הזה דאורייתא והא רב אחא בר יעקב הוא דאמר מצה בזמן הזה דרבנן קסבר כל דתקון רבנן כעין דאורייתא תיקון לרב ששת ולרב יוסף נמי הא ודאי כל דתקון רבנן כעין דאורייתא תיקון הכי השתא בשלמא התם מדהוה ליה למיכתב בננו הוא וכתיב בננו זה שמע מינה פרט לסומין הוא דאתא אבל הכא אי לאו בעבור זה מאי לכתוב אלא בעבור מצה ומרור הוא דאתא
Rav Aḥa bar Ya’akov said: A blind person is exempt from reciting the Haggadah. It is written here “...it is because of this...” (Exodus 13:8), and it was written there, “This son of ours...” (Deuteronomy 21:20). Just as there [the verse] excludes a blind person, so too here [the verse] excludes blind people. Is that so? Behold Maremar say: I asked the rabbis from the school of Rav Yosef: Who recited the Haggadah in the house of Rav Yosef? They said: Rav Yosef. Who recited the Haggadah in the house of Rav Sheshet? They said: Rav Sheshet. These rabbis are of the opinion that nowadays matzah is rabbinic. [Does this mean] by inference that Rav Aḥa bar Ya’akov is of the opinion that matzah nowadays is biblical? Behold Rav Aḥa bar Ya’akov said that matzah nowadays is rabbinic! He is of the opinion that everything the Sages instituted they instituted like [that which is] biblical. According to Rav Sheshet and Rav Yosef too certainly everything the Sages instituted they instituted like [that which is] biblical. Now is it so?! Granted, there it could have written "He is our son" and it is written “This son of ours.” Learn from it - excluding blind parents. But here if not “because of this,” what could it have written? Rather, "because of" the matzah and maror.
Rava said: Matzah nowadays is biblical and maror is rabbinic. How is maror different? As it is written, “...on matzot and merorim” (Numbers 9:11) - When there is a pesah [sacrifice], there is maror. When there is not a pesah [sacrifice], there is no maror. Matzah as well! Behold it is written, “...on matzot and merorim”! [Regarding] matzah the verse indeed repeats it: "...in the evening, eat matzot." (Exodus 12:18) Rav Aḥa bar Ya’akov said: Both this and that are rabbinic.
(6) and on the fifteenth day of that month is a Festival of Matzot to Hashem - you shall eat matzot for seven days.
(ד) [ד] אין לי אלא בזמן שבית המקדש קיים, בזמן שאין בית המקדש קיים מנין? תלמוד לומר (שמות יב, יח) "בערב תאכלו מצות". אם כן למה נאמר "שבעת ימים מצות תאכלו"? מצה הנאכלת כל שבעה יוצא בה ידי חובתו בפסח, יצאו חלות ורקיקי נזיר שאין נאכלים כל שבעה.
(4) 4) This tells me only of the time that the Temple existed. Whence do I derive the same for these days, when the Temple does not exist? The teaching says (Exodus 12:18) "In the evening you shall eat matzot." If so, why is it said "seven days you shall eat matzot"? The matzah that is eaten all seven is to fulfill the pesah [sacrifice], to exclude hallot and the nazir's thin cakes which are not eaten all seven.
Seeing as the the court has the authority to decree forbidden that which is permitted and establish a permanent prohibition and similarly has the authority to permit that which the Torah prohibits according to the necessity of the moment (or: temporarily), how is it that the Torah warned: "Do not add to it nor take away from it." (Deut. 13:1) [Meaning] that we should not add to the words of Torah or take away from them and establish it permanently or as belonging to Torah, whether Written Torah or Oral Torah. How so? Behold, it is written in the Torah, "Do not boil a kid in its mother's milk." (Exodus 23:19) According to tradition, they understood this verse to forbid boiling and eating meat in milk, whether the meat of livestock or a wild animal. However, the meat of poultry in milk is permitted by Torah. If a court were to permit the meat of a wild animal in milk, this would "take away." If it would forbid poultry and say that it is included in the word "kid" and that it is forbidden by Torah, this would "add." But if one were to say that poultry is permitted by Torah but we will forbid it and let the people know that it is a decree lest one incur guilt and say that poultry is permitted since it is not specified and so too the meat of a wild animal is permitted since it is not specified. And another might say that goat meat is permitted in cow's or sheep's milk, since Torah specifies "its mother" of the same species. And another might say that it is even permitted in the milk of a goat that isn't its mother, since Torah specifies "its mother." Therefore, we will forbid all meat in milk, even the meat of poultry. This does not "add" but rather makes a fence around the Torah. And so too with all similar matters.
לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּחֲלֵ֥ב אִמּֽוֹ׃
...You shall not boil/cook a kid in its mother’s milk.
= Exodus 34:26, Deuteronomy 14:21
MISHNA: All meat is forbidden to be cooked in milk except the meat of fish and grasshoppers. And it is forbidden to set [it] on the table with cheese except for the meat of fish and grasshoppers.
MISHNAH: Meat of a ritually pure animal in milk of a ritually pure animal - it is forbidden to cook and forbidden to derive benefit. Meat of a ritually pure animal in milk of a ritually impure animal, meat of a ritually impure animal in milk of a ritually pure animal - it is permitted to cook and permitted to derive benefit. Rabbi 'Akiva says: Wild game and poultry are not from the Torah, as it is said (Exodus 23:19) "...do not boil a kid in its mother's milk." Three times to exclude wild game, poultry, and an impure animal. Rabbi Yosi haGelili says: As it is said (Deuteronomy 14:21), "Do not eat any animal carcass" and it is said [in the same verse] "do not boil a kid in its mother's milk." That which is [subject to be] forbidden on account of a carcass is forbidden to be cook with milk. Poultry which is [subject to be] forbidden on account of a carcass might be forbidden to be cooked in milk. [Therefore,] the teaching says "in its mother's milk." Poultry, which has no mother's milk, is excluded.
Levi happened to come to the house of Yosef the fowler. They brought him the head of a peacock in milk and he did not say anything to them. When he came before Rabbi [Yehuda HaNasi], he said to him: Why did you not excommunicate them? He said to him: It was in the locale of Rabbi Yehudah ben Betera, and I said, "[He must have] taught them according to Rabbi Yosi haGelili who said, 'Poultry, which has no mother's milk, is excluded.'"
(ג) אינו נוהג אלא בבשר בהמה טהורה בחלב בהמה טהורה אבל בשר טהורה בחלב טמאה או בשר טמאה בחלב טהורה מותרי' בבישול ובהנאה ובשר חיה ועוף אפילו בחלב טהורה מותר בבישול ובהנאה ואף באכילה אינו אסור אלא מדרבנן אבל דגים וחגבים אין בהם איסור אפילו מדרבנן: הגה ונהגו לעשות חלב משקדים ומניחים בה בשר עוף הואיל ואינו רק מדרבנן אבל בשר בהמה יש להניח אצל החלב שקדים משום מראית העין כמו שנתבאר לעיל סי' ס"ו לענין דם (ד"ע):
(3) The law only applies with meat from a pure [kosher] animal and milk from a pure animal, but meat of a pure animal in milk that is impure, or meat from an impure animal in pure milk, is permitted to cook and benefit from. Meat of a wild animal and of fowl, even in milk which is pure, is permitted to cook and benefit from; and even eating is only prohibited rabbinically. Fish and grasshoppers are not prohibited [with milk] even rabbinically. RAMA: We make milk from almonds and place bird meat in it, since [milk and bird meat] is only rabbinically [forbidden]. But with meat from a domesticated animal, place almonds next to the milk, so that people don't misunderstand. This is as we said above, in chapter 66.