Why couldn't a kid goat be boiled in its mothers milk? What is the reason for this prohibition? https://hermeneutics.stackexchange.com/questions/15/why-does-adonai-instruct-us-to-not-prepare-a-goat-in-its-mothers-milk

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    The reason is that the Tora said this, and we received it. After this clarification you can find in Rishonim many rationals
    – kouty
    Commented Oct 26, 2016 at 20:54
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    possible dupe judaism.stackexchange.com/q/14379/759
    – Double AA
    Commented Oct 26, 2016 at 20:54
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    @mevaqesh I have no idea why anyone upovted this. Am I missing something? It's a terrible post for our site. Barely two sentences, typos, unclear references, no research effort, etc.
    – Double AA
    Commented Oct 27, 2016 at 0:41
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    @DoubleAA True. But many (I would guess even most) questions show little to no research, and many contain egregious grammatical or spelling mistakes, but most are not treated as harshly.
    – mevaqesh
    Commented Oct 27, 2016 at 1:43
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    As for the linked question, each of those verses are prohibitions for different things
    – user613
    Commented Oct 27, 2016 at 2:07

1 Answer 1


When we talk about reasons, there is a question of repairs. EG, if Shim'on make what his father ask him to do, he can say, that he make this to honour his father, the father can say that he ask for an educational purpose to teach his son about honoring parents. If the father is asking to turn on the light, may be that he want to enlight some place, or that he see that Shim'on is reading a book with inadequate lighting. May be that through the commandment the father whish is to develop qualities in his trained son. The son may search what is exactly excepted of him (warning for certain misconduct or direct toward good behavior*). Lets say that Shim'on cannot to be certain, and he need to make an effort to guess.

I will try to answer from the last point of view. See below a quote from wikipedia with a little change

The rabbis of the Talmud gave no reason for the prohibition, but later authorities, such as Maimonides, opined that the law was connected to a prohibition of Idolatry in Judaism. Rabbi Obadiah Sforno and Rabbi Efraim Zalman Luntschitz (Kli Yakar)10, rabbinic commentators living in the late middle ages, both suggested that the law referred to a specific foreign [Canaanite] religious practice, in which young goats were cooked in their own mothers' milk {Sforno Shemot 23, 17, explain that the aim is to reach abundance} {Kli Yakar report an additional explanation near to the Shaatnez, to mixt again substances after their separation, }, ..... The biblical suppression of these practices was seen by some rabbinic commentators as having an ethical aspect. Sforno argued that using the milk of an animal to cook its offspring was inhumane, based on a principle similar to that of Shiluach haken, the injunction against gathering eggs from a nest while the mother bird watches. {See also Ibn Ezra Shemot 23, 19100} Rabbi Chaim ibn Attar compared the practice of cooking of animals in their mother's milk to the barbaric slaying of nursing infants. {in Shemot 23, 19 he said that there is an allusion to the fact that who is wasting seed will cause death of his offspring200}

I hope to find time to quote Rishonim, as Rambam, Chinuch and Chizkuni later.

  • I include Rambam in this, particularly regarding the reminiscent allusions to idolatry, which is far from a cultural (history of civilizations) approach.


וי"א שהיה מתחילה חק לע"ז שבשלו בשר בחלב בחגים שלהם ועל כן סמך מצוה זו לחגי השנה.


אולי היה כי אכזריות לב הוא לבשל הגדי עם חלב אמו כדרך ושור או שה אותו ואת בנו לא תשחטו. גם לא תקח האם על הבנים

cruelty, as for the prohibition to eat cow and its son in the same day


לרמוז סוד גדול כי המשחיתים זרעם סובבים מיתת הקטנים מבין שדי אמם


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