Mishnayos Taharos Perek 1 Mishnah 1

שלשה עשר דבר. צריכה מחשבה – that he would intend upon it for human consumption. For all foods that are permitted do not require intention/thought. But this because it is prohibited for eating requires intention and afterwards it defiles. And especially in villages where there aren’t a multitude of people, but in the markets, it does not require intention/thought, for since there are a multiple of people that come to the market, there are a lot [of people] who eat the carrion of a clean bird. And this is explained sin in the last chapter of [Tractate] Utkzin [Mishnayot 1 and 3].

ואינה צריכה הכשר (but does not require fitness/preparation) – but defiles the ritual impurity of foods like all other foods that came in contact with/touched a creeping animal which are made first-degree of ritual impurity, but they don’t require that water or other liquids come upon them and that they don’t come in contact with a creeping animal, for their rendering produce susceptible to ritual impurity is with seeds, as it is written (Leviticus 11:38): “But if water is put on the seed, etc. [i.e., and any part of the carcass falls upon it, it shall be impure for you],” and we (i.e., through the Rabbis) expound that just as seeds whose end is not to become defiled with a grave defilement requires preparation/fitness, even all whose end is not to become defiled with a grave defilement, that it defiles humans and garments in the esophagus, that does not require preparation.

ומטמאה טומאת אוכלין בכביצה (and renders unclean with food uncleanness when it is the size of an egg) – that is like the size of an egg from it that came in contact with ritually pure foods they were defiled.

וכזית בבית הבליעה – a person who ate from it an olive’s bulk is defiled, and his garments were defiled when it reached the esophagus, as it is written (Leviticus 17:15): Any person, whether citizen or stranger who eats what has died or has been torn, etc. [i.e., shall wash his clothes, bathe in water, and remain impure until evening; then he shall be pure].” And the verse is speaking of someone who consumes that carrion of a clean bird,’ and it is written, "תאכל"/”who eats”. But there is no consumption less that of an olive’s bulk.

וחייבים עליה על ביאת המקדש – like the rest of all of the defilements, as it is written regarding the defilement of the Sanctuary and its Holy Things (Leviticus 5:4): “[Or when he touches human impurity] – any such impurity whereby one becomes impure” and we expound to include swallowing the carrion of a clean bird.

ושורפין עליה את התרומה (and they burn heave-offering on its account) – if the carrion of a clean bird touched heave -offering, it is burned, that when it is not in the esophagus, it has the law of first degree of ritual impurity and it defiles the heave-offering through its contact to become second-degree of ritual impurity.

והאוכל אבר מן החי ממנה סופג את הארבעים - and even if the limb was less than an olive’s bulk. But the anonymous Mishnah is not according to Rabbi Meir, for if it were according to Rabbi Meir, we would learn of it from the end of the [chapter] of “The Sciatic Nerve”/גיד הנשה (Chapter 7 of Tractate Hullin, folio 102a and see Mishnah 6) as he said that the [the law of a] limb from a living animal does not apply other than with pure cattle alone.

שחיטתה ומליקתה מטהרת את טריפתה (slaughtering it and wringing its neck render it no longer unclean even if it is Terefah) – and removes it from [the status] of a carrion that it would not defile. For the wringing/pinching of the neck permits the inside to the Kohanim, as the ritual slaughter permits the outside. And just as its ritual slaughter purifies it, so its pinching/wringing of the neck purifies it. And the ritual slaughter that purifies the torn animal/Terefah from the status of a carrion we derive from Scripture, as it is written (Leviticus 11:39): “If an animal [that you may eat] has died, anyone who touches its carcass shall be impure [until evening],” there is what from the animal that defiles and there is that which does not defile, excluding the torn animal/Terefah that was slaughtered, and the same law applies to the torn bird.

ר' יהודה אומר אינן מטהרות – that we don’t derive the torn bird from the torn cattle/animal.

רבי יוסי אומר שחיטתה מטהרת ולא מליקתה – and the Halakha is according to Rabbi Yossi.