חולין ט׳:ג׳ - ט׳:ד׳

בטהורה ובטמאה – whether it (i.e., the animal – beast or wild animal) is ritually slaughtered as a pure animal and the one who flays it is impure, or whether it is a impure carrion and the one who flays it is pure, if he flays it to make from the hide a spread–mat, that is, a mattress to spread out on top of the bed or on top of a table, as for example, when he tears and severs the hide completely lengthwise from the head of the animal until its tail, and he begins to flay the hide, there would be a connecting handle to remove the defilement from the carrion if a pure individual comes in contact with the hide, to bring in the defilement to the meat if it is pure.

עד כדי אחיזה (enough for a hold [on the carcass]) – which are two handbreadths, but more than this it is not handle to bring in or to remove defilement, but if the meat is pure and defilement touched it with more than these two handbreadths, the meat was not defiled, but if the meat was carrion and something pure that is more than two handbreadths touched it, these did not defile the pure [meat].

ולחמת (waterskin) – if he did not sever the hide lengthwise from the beginning, but rather flays it double for the needs of the waterskin, he begins from the neck and turns it over towards its tail.

עד שיפשיט את החזה (until he will flay the breast) – which is the connector. And one who touches the hide is like one who touches the meat–skin – whether to become impure–contract uncleanness or whether to make impure–impart it, because the breast is the hardest to flay from all of the limbs.

המרגיל (one who flays the animal from the foot upwards (the entire skin is considered as connected with the flesh – as long as the process lasts – for purposes of Levitical uncleanness) – that he begins from the feet of the animal to flay and he flays it double for the needs of the waterskin.

כולו חבור – because e he breast is the end of his flaying. Therefore, it is all connected until the breast, and a person who touches the flayed hide, l=is like touching the skin–meat whether to impart uncleanness or to become unclean.

עור שעל הצואר – and it was flayed of itself. Therefore, it is not connected to do the first playing that is connected in the manner that the breast makes.

וחכמים אומרים וכו' – and the Halakha is according to the Sages.

עור שיש עליו כזית בשר – in one place [of carrion meat].

הנוגע בציב היוצא ממנו (the tassel–shred that proceeds from it – the tassel-like ends of the hide) – a strip and a wart that goes out from the same flesh and is suspended and connected in part. And with that tassel, there isn’t an olive’s handbreadth, but it is from its hide of an olive’s handbreadth.

ובשערה – that is on the hide opposite that skin–meat.

טמא – for the hair is a protection.

מטמא במשא – for it carries an olive’s bulk of carrion.

ולא במגע – for it is impossible to touch together, and the two touches–contacts do not combine.

לא במגע ולא במשא – as it explains the reason in the concluding [clause], that the hide renders them negligible.

ומודה ר"ע – and even though there isn’t an olive’s bulk from its hide in one place, in the same manner as for example, when he inserts two halves of olives on a spindle–chip, meaning to say, on a thin piece of wood, and shook them, that it is ritually impure. And the Halakha is according to Rabbi Akiva.