Jennifer,

Here is a our Outline on that Tosfos. I hope that it is helpful.

Kollel Iyun Hadaf

POINT BY POINT SUMMARY OF TOSFOS

TOSFOS DH OF U'GEVINAH

תוספות ד"ה עוף וגבינה

(SUMMARY: Tosfos discusses if one has to wait to eat cheese after eating fowl or meat.)

תימה דהיכי פריך מגבינה אחר בשר אבשר אחר גבינה דרב יצחק גבינה ואח"כ בשר אכיל ולא דמי כדאמר בסמוך

(a) Question: This is difficult. How can we ask from a case of cheese after meat to a case of meat after cheese? Rav Yitzchak ate cheese and afterwards ate meat. The cases are incomparable, as stated later.

ויש לומר דהכי פריך דברייתא דאגרא משמע עוף וגבינה נאכלין באפיקורן בלי נטילת ידים ובלא קינוח הפה אבל שאר בשר בעי נטילה וקינוח הפה והיכי דמי אי בשר תחלה אפילו בנטילה וקינוח לא סגי עד סעודה אחריתי כדאמר בסמוך אלא לאו אגבינה תחלה

(b) Answer: The Gemara is asking that the Beraisa taught by Igra implies that chicken and cheese can be eaten without concern, meaning without washing hands in between them and without cleaning out one's mouth. However, other meat requires washing hands and cleaning one's mouth. What is the case? If one first eats meat, even washing hands and cleaning one's mouth is not enough. Rather, he must wait until the next meal as stated later. It must therefore be that he is discussing eating cheese first.

והא דנקט הכא בשר וגבינה לא דק אלא גבינה ובשר לא

1. Answer (cont): When the Gemara here says meat and cheese it does not literally mean meat and cheese. Rather, it means he may not first ate cheese and then eat meat without concern.

ואגב דמזכיר בברייתא עוף תחלה נקט נמי הכא בשר תחלה וברייתא נקט עוף תחלה דאפילו עוף תחלה נאכל באפיקורן

2. Answer (cont.): Since the Beraisa first stated chicken, the Gemara states meat first (even though it really means that he first eats cheese). The Beraisa stated fowl first because indeed, one can eat fowl first and then eat cheese without concern.

ור"ת מפרש וכן הלכות גדולות דאכל בשר אסור לאכול גבינה היינו בלא נטילה וקינוח אבל בנטילה וקינוח שרי אכל גבינה מותר לאכול בשר אף בלא נטילה וקינוח

(c) Opinion: Rabeinu Tam explains, as does the Bahag, that if he eats meat he cannot eat cheese means that he cannot do so without washing and cleaning his mouth. However, if he washes his hands and cleans his mouth it is permitted. If he eats cheese, he is allowed to eat meat afterwards without washing his hands and cleaning his mouth.

ומר עוקבא דלא אכיל עד סעודה אחריתי

1. Implied Question: Mar Ukva did not eat meat until his next meal. (Doesn't this show one must wait between meat and cheese?)

היינו בלא נטילה וקינוח

2. Answer #1: This means he waited if he did not wash his hands and clean his mouth.

אי נמי מחמיר על עצמו היה

3. Answer #2: Alternatively, he was stringent for himself (but one does not have to do so).

ולפירושו קשה מאי פריך הכא ארב יצחק

(d) Question: According to Rabeinu Tam's explanation there is a difficulty. Why is our Gemara asking a question on Rav Yitzchak?

וצ"ל לפירושו דלענין נטילת ידים אין חילוק בין בשר תחלה לגבינה תחלה ולגבי קינוח דווקא יש חילוק

(e) Answer: One must say according to the explanation of Rabeinu Tam that regarding washing hands there is no difference between having meat first or having cheese first. Specifically regarding cleaning one's mouth there is a difference.

והעולם נהגו שלא לאכול גבינה אחר בשר כלל ואפילו אחר עוף

(f) Observation: The custom is not to eat cheese after meat at all, even after eating chicken.

ואע"ג דתני אגרא עוף וגבינה נאכלין באפיקורן דמשמע עוף תחלה

1. Implied Question: This is despite the fact that Igra taught that fowl and cheese can be eaten without concern, implying even if one eats fowl first. (Why, then, isn't this the custom?)

דילמא משום דסבר בשר עוף בחלב לאו דאורייתא ולא קיימא לן הכי

2. Answer: Perhaps this is because he holds that cooking fowl with milk is not a Torah prohibition, and we do not hold this way.

ומיהו קשה ברייתא דאגרא כמאן אי כרבי יוסי הגלילי הא אף לכתחלה שרי לבשל ולאכול זה עם זה כדאמר לקמן (דף קטז.) דבמקומו של רבי יוסי הגלילי היו אוכלין בשר עוף בחלב

(g) Question: However, this presents a difficulty. Whose opinion does the Beraisa of Igra follow? If it is according to the opinion of Rebbi Yosi ha'Glili, he holds that one may even Lechatchilah cook fowl and milk together. This is as the Gemara states later (116a) that in the area of Rebbi Yosi ha'Glili they would eat fowl together with milk.

ואי כר"ע הוה ליה למיתני חיה בהדי עוף ודוחק להעמידה כב"ש דאמרי העוף עולה ואינו נאכל

1. Question (cont.): If it is according to the opinion of Rebbi Akiva, it should have discussed undomesticated animals together with fowl. It is difficult to say that the Beraisa is according to Beis Shamai who says that fowl can be placed on the same table as cheese, but cannot be eaten together with cheese.

ומיהו אשכחן נמי לרבי אלעזר בר' צדוק דתניא בתוספתא כב"ש

(h) Answer #1: However, we find that Rebbi Elazar ben Rebbi Tzadok is recorded in the Tosefta as having the same opinion as Beis Shamai. (Perhaps Igra holds like his opinion.)

אי נמי כר"ע ונקט עוף משום דשכיח והוא הדין חיה

(i) Answer #2: Alternatively, Igra indeed holds like Rebbi Akiva. The only reason he discussed fowl (and not undomesticated animals) alone was because it is more commonly eaten. The same would indeed apply to undomesticated animals.

דהכי נמי קאמר לעיל הא עוף אסור מדאורייתא כמאן דלא כר"ע והוה ליה למינקט נמי חיה

1. Answer (cont.): The Gemara says earlier that fowl with milk must be forbidden according to Torah law. The Gemara asks, who is this like? It answers that this is unlike Rebbi Akiva. It could have also have included undomesticated animals.

ור"ת מפרש טעמא דאגרא משום דעוף אינו נדבק בידים ובשינים וחניכים

(j) Opinion: Rabeinu Tam explains that Igra's reasoning was specifically regarding fowl, as fowl does not get stuck in one's hands, teeth, and gums (as does the meat of undomesticated animals).