Tosefta zu Schemot 23:78

Yochanan ben Dahavei says in the name of Rabbi Yehuda, Neither is a blind man [obligated to appear at the Temple on the Festivals], as it says (Ex. 23:17), "[All of your males] shall be seen," this excludes the blind. Rebbi answered the words of Yochanan ben Dahavei: The Sages decided to support the opinion of (סִיעַ) Rabbi Yehuda [in reliance upon] (1 Sam. 1:22), "Hannah did not ascend, because she said to her husband, 'When the child is weaned, [I will bring him, that he may appear before the Lord]." [Just as a minor is not obligated until he can ascend independently, so too a blind person, who requires support to ascend the Temple, is not obligated to appear (see Chag. 6a:3).]

The number of generations which are before him, which is the end. Even though the days and the hours are like a thread of hair before ha-maqom, he counts only the generations, as it says, “He announced the generations from the start” (Is 41:4). Even though it says, “They shall be enslaved and oppressed [four hundred years]” (Gen 15:13), it also says, “And they shall return here in the fourth generation” (Gen 15:16). Indeed it says, “I will let you enjoy the full count of your days” (Ex 23:26). These are the two generations, and the remainder of the people, if he has merit they make full his years. If he did not have merit, they will take away from his years according to Rabbi Akiva. But the Sages say, If he has merit, they add to his years and if not, they take away from them. They said to Rabbi Akiva, indeed it says, “And I will add fifteen years to your life” (II Kings 20:6). He said to them, his own they added. Rabbi Akiva said to them, indeed it says, “A son shall be born to the house of David, Yoshiyahu by name” (I Kings 13:2), but Manasseh wasn’t even in the world! They said to him, does it say, “a son has been born to the House of David, son of Chizkiyah? Doesn’t it say only, “a son has been born to the House of David,” whether from Chizkiyah son of Michal of Beit David [or not]?

It happened [once] that Rabban Gamliel and the Elders2 were reclining [and eating] in Yericho (Jericho). They (i.e. the servants) brought in front of them dates, and they ate them. Rebbi Akiva jumped up and said after [eating them] the Beracha One out of the Three (i.e. Al Haetz (For the Tree)). Rabban Gamliel said to him, “Akiva! What is with you? You are sticking your head into the argument.” He said [back] to him, “Rebbi (My master)! You have taught us ‘to lean after the majority’ (Shemot 23:2). Even though that you say like this and your friends say like this, the law is like the words of the majority.”

The one who enters under [the asherah] is like one who entered a house of idolatry. If a public thoroughfare cuts through it, it is permitted. A Jew who trims an asherah: if for [the tree’s] benefit, it is prohibited; if for [the Jew’s] benefit, it is permitted; if for the benefit of both, it is prohibited. A person shouldn’t go up to the top of a pedestal even to disfigure it or to soil it because, as it says, “Let nothing that has been doomed stick to your hand” (Deut 13:18). A person should not say to his fellow, “Wait for me next to so-and-so’s idol” or “I will wait for you next to so-and-so’s idol,” as it says, “Make no mention of the names of other gods[, they shall not be heard on your lips” (Ex 23:13).

An udder cooked with its milk is permitted. A stomach cooked [along with the undigested milk inside it] is liable. One who cooks meat with milk, behold, he is liable. How much must one cook to be liable? Half an olive's bulk of meat and half an olive's bulk of milk, in order that it adds up to an olive's bulk. In the same way that one is liable for cooking, one is liable for eating. How much must one eat to be liable? It suffices that he have eaten any amount of cooked food [containing a forbidden mixture of meat and milk]. One who cooks [meat] in whey is exempt (Hul. 114a:4); in the milk of a male [animal] is exempt (Hul. 113b:7). Blood cooked in milk is exempt. The bones and the sinews and the horns and the hooves the are cooked in milk are exempt. [A Kohen who] cooks piggul (a sacrifice that becomes unfit due to the Kohen's intention to consume it after its prescribed time) or notar (a sacrifice not consumed within its prescribed time) or an impure [animal] in milk is liable due to their being piggul, notar, or impure (which are all more serious violations than cooking meat with milk). [Ritually] pure meat from a domesticated animal [cooked] with milk of a [ritually] pure animal is forbidden for [the purpose of] healing or to derive benefit. Rabbi Shimon permits it for [the purpose of] deriving benefit. The meat of a pure domesticated animal [cooked in] the milk of an impure wild animal (such as a deer), [or] the meat of a pure wild animal or a [pure] fowl [cooked in] the milk of an impure domesticated animal -- Rabbi Akiva exempts the cooked dish, as it is said, "A kid," "a kid," three times (Ex. 23:19, Ex. 34:26, Deut. 14:21, see Hul. 8:4).