Chullin 9:1 - 9:2

העור והרוטב (the hide and the juice of meat) – because it is taught in the Mishnah in the chapter [four]: “A beast which was in hard labor” regarding the placenta–after-birth, and that it does not defile the defilement of foods nor the defilement of carrions, it (i.e., the Mishnah) teaches, “The Hide and the Juice of Meat” – chapter 9). But this that separates–divides, because it (i.e., the Mishnah) teaches in the chapter “A beast which was in hard labor” (in Mishnah 5): “[If] he found a live nine-months’ birth, it requires slaughtering and he is liable for to the ruling of ‘it and its young’,” it (i.e., the Mishnah) taught afterwards [the chapter] “It and its young.” But since it (chapter 5) is speaking about ritual slaughtering that is not appropriate, it (i.e., the Mishnah) teaches after it (chapter 6), “the requirement to cover up its blood,” and since it (i.e., the Mishnah) teaches in “the requirement to cover up its blood,” and that it applies to wild beasts and fowl, it (i.e., the Mishnah) teaches “The sinew of the hip–the sciatic nerve” (Chapter 7) which applies to wild animals but not to fowl. But since it teaches in “The sinew of the hip–the sciatic nerve” with the thigh that was cooked with the sinew of the hip [with forbidden swallowing], it teaches “Every [kind of] flesh” (Chapter 8), and after it, it returns to the first matter of the placenta–after-birth, or that doesn’t become defiled with the defilement of foods.

העור והרוטב – the hide of the ritually slaughtered animal, such as, for example, less than an egg’s bulk of flesh and its hide is attached to it, it combines, because it protects the flesh, and the guards combine for a light defilement which is defilement of food, as It is written regarding it (Leviticus 11:37): “[If such a carcass falls upon] seed grain that is to be sown, [it is pure],” in he manner that people find for sowing, wheat in its husk and barley in its husk and lentils in their husks. But even though that in this verse (Leviticus 11:37 referenced above), it is written that “it is pure,” the reason is that it did not become susceptible, but adjacent to it (Leviticus 11:38): “but if water is put on the seed, [and any part of a carcass falls upon it]” that it becomes susceptible, it is impure.(i.e., “it is impure for you”).

והרוטב – that it is congealed–becomes solid in that it is the manner to eat it with the meat–flesh, and combines to complete the measurement, like the bulk of an egg. But it is not able to receive defilement on its own.

והקיפה – spices. But they are not considered to be food on their own, but rather, to be combined with foods.

האלל (fatty substance of meat) – sinews of the spine and of the neck, and it is wide, white and hard, and we call it KAPILO in the foreign tongue. And its example is in Job [13:4]: “[If you invent lies,] All of you are quacks.” For once it is split–broken in two, it has no remedy to be attached once again, so you [as well], a thing that has no remedy, you say to provide a remedy. Alternatively, the Tanna–teacher [of the Mishnah] calls it אלל–fatty substance of meat–flesh which the knife has taken off (see Talmud Hullin 121a), when they flay the animal, sometimes when the knife removes from the flesh near the hide, and it is not considered food, but combines with the food.

והקרנים והטלפים (and the horns and the hooves) – all that they sever them and blood comes out from them near their roots from below which are soft. But however, on their own, they are not food.

מצטרפין – because it protects.

לטמא טומאת אוכלין – to complete the measurement like the bulk of an egg, for impure foods do not defile with less than an egg’s bulk.

אבל לא טומאת נבילות – if they are carrion [meat], they do not defile, and they don’t combine to the equivalent of an olive’s bulk to complete the measurement of a carrion to defile a person and he clothing that are upon him, 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],” and not on the hide which does not have the equivalent of an olive’s bulk of flesh and the hide completes the equivalent of an olive’s bulk, for the person who comes in contract with it is not ritually impure, because the guarding does not combine to defilement of carrions. And similarly, the spices and the juice of the meat that becomes congealed are not a species of carrion. And the fatty substance of meat and the sinews are not meat–flesh. But we consume them generally with flesh–meat.

כיוצא בו – [there is] that which defiles the defilement of foods, to receive defilement from the unclean reptile and it defiles other foods, but does not defile of its own accord the defilement of carrion to defile others.

השוחט בהמה טמאה לנכרי – a Jew who slaughtered an impure animal for the needs of a heathen, and it is still moves convulsively, even though It is not fit for a heathen, for ritual slaughter is not permitted to the children of Noah until it dies, even so, since an Israelite did a ritual slaughter, it is as good–valid slaughter, for since that slaughter is permitted regarding that an Israelite with a ritually pure animal, his intention–thought is considered as food with a ritual slaughter, even with something ritually impure for a heathen. But a heathen, regarding ritual slaughter does not consider it in his thought as food, and we do not find it as slaughter concerning him. But something ritually impure for a Jew is not considered as food for him., for his intention is void.

אבל לא טומאת נבילות עד שתמות – for this [verse] (Leviticus 11:39): “If an animal that you may eat has die.”

או עד שיתיז את ראשה – which would be an animal body maimed to disfigurement and a carrion while alive, and it is considered as dead, and even if it is maimed to disfigurement.

ריבה הכתוב לטמא טומאת אוכלים = for all of these has regarding food, tat they are food but it is not called carrion even though that it is belonging to it.

האלל המכונס (flayed off meat that is collected) – this fatty substance of the concluding segment [of the Mishnah], for everyone, it is flesh that the knife has taken off in flaying near the hide.

המכונס – that is gathered in one place. For its intention is not abolished, and the flesh is considered carrion, and he is liable for it if he came in contact or entered in the Temple or ate Holy food. But the Halakha is not according to Rabbi Yehuda.

אלו שעורותיהן (their hide is deemed equivalent to their meat) – they defile like their meat–flesh.

ועוד חזיר של ישוב – because it is soft and they eat it.

אף עור חזיר הבר – for he holds that this also is soft–tender. But the Halakha is not according to Rabbi Yehuda (actually, it should read, Rabbi Yosi, here, as Rabbi Yehuda’s comment in the Mishnah does not come until much later in the text).

חטוטרת של גמל הרכה (hump of a young camel) – all the while that it didn’t carry a burden.

עגל הרך – all the while that it nurses.

ועור הפרסות (skin of the hooves) – when they sever–cut off the legs, and it is soft.

בית הבושת (pudenda) – the sides of the womb of the female.

ועור שתחת האליה – the hide of the tail from under the place where there is no hair, because it is soft.

האנקה (hedgehog) – RITZU

והלטאה (a species of lizard) – LEVIYARDA.

חומט (snail) – LUGMA.

הלטאה כחולדה (the lizard is equivalent to the weasel) – its hide is smoother than its skin, but the Halakha is not according to Rabbi Yehuda.

וכולן שעיבדן (and all of them which one tanned) – all of these which they stated that defile like he meat, if he tanned them, they became hide and were abolished from the law of flesh and are pure.

או שהלך בהן – that he stretched them in order to trample them, which is a bit like tanning them (and do not impart food uncleanness).

חוץ מעור אדם – it is the law of the Torah that the skin of man, after it is tanned, it is pure, and what is the reason that they said tha the skin of man that is tanned is impure, as a decree lest a person work the skins of his mother and–or his mother into mats–rugs to sit and–or to lie upon them.

יש להן עורות – and not one of them (i.e., the eight reptiles described in Leviticus 11:29-30) that 8ts hide will defile like its skin–meat. And it is not like the First Tanna–teacher who considers that four of them – their hides are like their meat–skin. But the Halakha is not according to Rabbi Yohanan ben Nuri.