## Mishnah Chullin Chapter 9

###### Mishnah Chullin 9:1
[Mishnah Chullin 9:1](https://torahapp.org/share/book/Mishnah%20Chullin/r/9:1)

הָעוֹר, וְהָרֹטֶב, וְהַקִּפָּה, וְהָאֱלָל, וְהָעֲצָמוֹת, וְהַגִּידִין, וְהַקַּרְנַיִם, וְהַטְּלָפַיִם, מִצְטָרְפִין לְטַמֵּא טֻמְאַת אֳכָלִים, אֲבָל לֹא טֻמְאַת נְבֵלוֹת. כַּיּוֹצֵא בוֹ, הַשּׁוֹחֵט בְּהֵמָה טְמֵאָה לְנָכְרִי וּמְפַרְכֶּסֶת, מְטַמְּאָה טֻמְאַת אֳכָלִין, אֲבָל לֹא טֻמְאַת נְבֵלוֹת, עַד שֶׁתָּמוּת אוֹ עַד שֶׁיַּתִּיז אֶת רֹאשָׁהּ. רִבָּה לְטַמֵּא טֻמְאַת אֳכָלִין מִמַּה שֶׁרִבָּה לְטַמֵּא טֻמְאַת נְבֵלוֹת. רַבִּי יְהוּדָה אוֹמֵר, הָאֱלָל הַמְכֻנָּס, אִם יֶשׁ בּוֹ כַזַּיִת בְּמָקוֹם אֶחָד, חַיָּב עָלָיו:

**William Davidson Edition - English:**
All foods that became ritually impure through contact with a source of impurity transmit impurity to other food and liquids only if the impure foods measure an egg-bulk. In that regard, the Sages ruled that even if a piece of meat itself is less than an egg-bulk, **the** attached **hide,** even if it is not fit for consumption, joins together with the meat to constitute an egg-bulk. **And** the same is true of **the** congealed **gravy** attached to the meat, although it is not eaten; **and** likewise **the spices** added to flavor the meat, although they are not eaten; **and the meat residue** attached to the hide after flaying; **and the bones; and the tendons; and** the lower section of **the horns,** which remains attached to the flesh when the rest of the horn is removed; **and** the upper section of **the hooves,** which remains attached to the flesh when the rest of the hoof is removed. All these items **join together** with the meat to constitute the requisite egg-bulk **to impart the impurity of food.** Although if any of them was an egg-bulk they would not impart impurity of food, when attached to the meat they complete the measure. **But** they do **not** join together to constitute the measure of an olive-bulk required to impart **the impurity of animal carcasses.** **Similarly,** there is another item that imparts impurity of food but not impurity of animal carcasses: In the case of **one who slaughters a non-kosher animal for a gentile and** the animal **is** still **twitching** and comes into contact with a source of impurity, the animal becomes impure with impurity of food and **imparts impurity of food** to other food, **but** does **not** impart **impurity of animal carcasses until** it **dies, or until one severs its head.** The mishna summarizes: The Torah **included** certain items **to impart impurity of food beyond those which it included to impart impurity of animal carcasses.** **Rabbi Yehuda says:** With regard to **the meat residue** attached to the hide after flaying **that** was **collected, if there is an olive-bulk of it in one place** it imparts impurity of an animal carcass, and one who contracts impurity from it and then eats consecrated foods or enters the Temple is **liable** to receive *karet*. By collecting it in one place, the person indicates that he considers it as meat.


###### Mishnah Chullin 9:2
[Mishnah Chullin 9:2](https://torahapp.org/share/book/Mishnah%20Chullin/r/9:2)

אֵלּוּ שֶׁעוֹרוֹתֵיהֶן כִּבְשָׂרָן, עוֹר הָאָדָם, וְעוֹר חֲזִיר שֶׁל יִשּׁוּב. רַבִּי יוֹסֵי אוֹמֵר, אַף עוֹר חֲזִיר הַבָּר. וְעוֹר חֲטוֹטֶרֶת שֶׁל גָּמָל הָרַכָּה, וְעוֹר הָרֹאשׁ שֶׁל עֵגֶל הָרַךְ, וְעוֹר הַפְּרָסוֹת, וְעוֹר בֵּית הַבֹּשֶׁת, וְעוֹר הַשָּׁלִיל, וְעוֹר שֶׁתַּחַת הָאַלְיָה, וְעוֹר הָאֲנָקָה וְהַכֹּחַ וְהַלְּטָאָה וְהַחֹמֶט. רַבִּי יְהוּדָה אוֹמֵר, הַלְּטָאָה כַחֻלְדָּה. וְכֻלָּן שֶׁעִבְּדָן אוֹ שֶׁהִלֵּךְ בָּהֶן כְּדֵי עֲבוֹדָה, טְהוֹרִין, חוּץ מֵעוֹר הָאָדָם. רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, שְׁמֹנָה שְׁרָצִים יֵשׁ לָהֶן עוֹרוֹת:

**William Davidson Edition - English:**
**These** are the entities **whose skin** has the same halakhic status **as their flesh: The skin of** a dead **person,** which imparts impurity like his flesh; **and the skin of a domesticated pig,** which is soft and eaten by gentiles, and imparts the impurity of an animal carcass like its flesh. **Rabbi Yehuda says: Even the skin of a wild boar** has the same status. **And** the halakhic status of the skin of all of the following animals is also like that of their flesh: **The skin of the hump of a young camel** that did not yet toughen; **and the skin of the head of a young calf; and the hide of the hooves; and the skin of the womb; and the skin of** an animal **fetus** in the womb of a slaughtered animal; **and the skin beneath the tail** of a ewe; **and the skin of the gecko [*anaka*], and the desert monitor [*ko’aḥ*], and the lizard [*leta’a*], and the skink [*ḥomet*],** four of the eight creeping animals that impart ritual impurity after death. **Rabbi Yehuda says:** The halakhic status of the skin of **the lizard** is **like** that of the skin of **the weasel** and is not like that of its flesh. **And** with regard to **all of** these skins, in a case **where one tanned them or** spread them on the ground and **trod upon them for the period of time required for tanning,** they are no longer classified as flesh and are **ritually pure, except for the skin of a person,** which maintains the status of flesh. **Rabbi Yoḥanan ben Nuri says:** All **eight creeping animals** enumerated in the Torah **have skins** whose halakhic status is not that of flesh.


###### Mishnah Chullin 9:3
[Mishnah Chullin 9:3](https://torahapp.org/share/book/Mishnah%20Chullin/r/9:3)

הַמַּפְשִׁיט בַּבְּהֵמָה וּבַחַיָּה, בַּטְּהוֹרָה וּבַטְּמֵאָה, בַּדַּקָּה וּבַגַּסָּה, לְשָׁטִיחַ, כְּדֵי אֲחִיזָה. וּלְחֵמֶת, עַד שֶׁיַּפְשִׁיט אֶת הֶחָזֶה. הַמַּרְגִּיל, כֻּלּוֹ חִבּוּר לַטֻּמְאָה, לִטָּמֵא וּלְטַמֵּא. עוֹר שֶׁעַל הַצַּוָּאר, רַבִּי יוֹחָנָן בֶּן נוּרִי אוֹמֵר, אֵינוֹ חִבּוּר. וַחֲכָמִים אוֹמְרִים, חִבּוּר, עַד שֶׁיַּפְשִׁיט אֶת כֻּלּוֹ:

**William Davidson Edition - English:**
The halakhic status of the hide of an animal after it was flayed is no longer like its flesh in terms of becoming impure and imparting impurity. Nevertheless, in the case of **one who flays** either **a domesticated animal or an undomesticated animal; a ritually pure** animal that was slaughtered properly and afterward came in contact with impurity, e.g., the one flaying it is impure, **or a ritually impure** unslaughtered carcass; **a small animal,** e.g., sheep, **or a large animal,** e.g., cattle; and even after flaying the animal’s hide is still partially attached to the flesh, the hide’s halakhic status remains that of flesh in some circumstances. These circumstances are: If he is flaying the animal **for** the purpose of using the hide as **a carpet,** a tablecloth, or to drape over a couch, in which case he would cut the hide along the length of the animal from head to tail and then remove the hide from both sides, its halakhic status remains that of flesh until he has flayed **the measure of grasping** the hide, i.e., two handbreadths. **And** if he is flaying the animal **for** the purpose of crafting a leather **jug,** in which case he cuts a circle near the animal’s neck and removes the hide in a downward movement, its halakhic status remains that of flesh **until he flays the** animal’s entire **breast.** In the case of **one who** seeks to fashion a jug and begins **flaying from the legs,** until he removes the animal’s hide in **its entirety,** the entire hide is considered as having **a connection** with the flesh and its halakhic status remains that of flesh **with regard to impurity,** i.e., with regard **to becoming impure and with regard to imparting impurity.** If one removed the entire hide except for **the hide over the neck, Rabbi Yoḥanan ben Nuri says: It is not** considered to have **a connection** to the flesh, **and the Rabbis say:** It is considered to have **a connection** to the flesh **until he removes the** animal’s **hide in its entirety,** including the neck.


###### Mishnah Chullin 9:4
[Mishnah Chullin 9:4](https://torahapp.org/share/book/Mishnah%20Chullin/r/9:4)

עוֹר שֶׁיֵּשׁ עָלָיו כַּזַּיִת בָּשָׂר, הַנּוֹגֵע בְּצִיב הַיּוֹצֵא מִמֶּנּוּ, וּבְשַׂעֲרָה שֶׁכְּנֶגְדּוֹ, טָמֵא. הָיוּ עָלָיו כִּשְׁנֵי חֲצָאֵי זֵיתִים, מְטַמֵּא בְמַשָּׂא וְלֹא בְמַגָּע, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, לֹא בְמַגָּע וְלֹא בְמַשָּׂא. וּמוֹדֶה רַבִּי עֲקִיבָא בִּשְׁנֵי חֲצָאֵי זֵיתִים שֶׁתְּחָבָן בְּקֵיסָם וֶהֱסִיטָן, שֶׁהוּא טָמֵא. וּמִפְּנֵי מָה רַבִּי עֲקִיבָא מְטַהֵר בָּעוֹר, מִפְּנֵי שֶׁהָעוֹר מְבַטְּלָן:

**William Davidson Edition - English:**
In the case of **a hide** of an unslaughtered carcass **upon which there is an olive-bulk of flesh, one who touches a strand** of flesh **emerging from** the flesh **or a hair** that is on the side of the hide **opposite** the flesh **is ritually impure.** Although he did not touch an olive-bulk of the flesh, he is rendered impure with the impurity of an unslaughtered carcass. The reason is that the strand of flesh has the same status as the flesh itself, and the hair is considered protection to the flesh, which also has the same status as the flesh with regard to one who touches it. If **upon** the hide **there were two half olive-bulks,** the hide **imparts the impurity** of an unslaughtered carcass **by means of carrying,** because one moves them together, **but not by means of contact** with the flesh, because one touches them separately; this is **the statement of Rabbi Yishmael. Rabbi Akiva says:** The hide does not impart impurity, **neither by means of contact nor by means of carrying. And Rabbi Akiva concedes in** the case of **two half olive-bulks where one skewered them with a wood chip and moved them that he is impure. And for what** reason **does Rabbi Akiva deem** one **ritually pure** in a case where he moved both half olive-bulks with **the hide,** as in that case, too, he moved them together? **It is because the hide** separates between them and **nullifies them.**


###### Mishnah Chullin 9:5
[Mishnah Chullin 9:5](https://torahapp.org/share/book/Mishnah%20Chullin/r/9:5)

קוּלִית הַמֵּת וְקוּלִית הַמֻּקְדָּשִׁים, הַנּוֹגֵעַ בָּהֶן, בֵּין סְתוּמִים בֵּין נְקוּבִים, טָמֵא. קוּלִית נְבֵלָה וְקוּלִית הַשֶּׁרֶץ, הַנּוֹגֵעַ בָּהֶן סְתוּמִים, טְהוֹרִים. נְקוּבִים כָּל שֶׁהוּא, מִטַּמֵּא בְמַגָּע. מִנַּיִן שֶׁאַף בְּמַשָּׂא, תַּלְמוּד לוֹמַר (ויקרא יא), הַנֹּגֵעַ וְהַנֹּשֵׂא, אֶת שֶׁבָּא לִכְלָל מַגָּע, בָּא לִכְלָל מַשָּׂא, לֹא בָא לִכְלָל מַגָּע, לֹא בָא לִכְלָל מַשָּׂא:

**William Davidson Edition - English:**
With regard to **the thigh bone of** a human **corpse,** **and the thigh bone of a sacrificial** animal that was rendered unfit as *piggul*, i.e., an offering that was sacrificed with the intent to consume it after its designated time, or *notar*, i.e., part of an offering left over after the time allotted for its consumption, **whether** these thigh bones were **sealed** and there was no access to the marrow, or **whether** they were **perforated** and there was access to the marrow, **one who touches them is ritually impure.** The reason is that a piece of bone of a corpse the size of a barley grain imparts impurity, and the bone of a sacrificial animal that was disqualified in this manner imparts impurity by rabbinic decree via contact. With regard to **the thigh bone of an unslaughtered carcass and the thigh bone of a creeping animal, one who touches them** when they are **sealed** remains **ritually pure.** If one of these thigh bones was **perforated at all, it imparts impurity via contact,** as in that case contact with the bone is tantamount to contact with the marrow. **From where** is it derived **that even with regard to** impurity transmitted via **carrying** there is a distinction between sealed and perforated thigh bones? It is derived from a verse, as **the verse states: “One who touches** the carcass thereof shall be impure until the evening; **and one who carries** the carcass thereof shall be impure until the evening” (Leviticus 11:39–40), indicating: **That which enters the category of** impurity via **contact, enters the category of** impurity via **carrying; that which does not enter the category of** impurity via **contact, does not enter the category of** impurity via **carrying.**


###### Mishnah Chullin 9:6
[Mishnah Chullin 9:6](https://torahapp.org/share/book/Mishnah%20Chullin/r/9:6)

בֵּיצַת הַשֶּׁרֶץ הַמְרֻקֶּמֶת, טְהוֹרָה. נִקְּבָה כָל שֶׁהוּא, טְמֵאָה. עַכְבָּר שֶׁחֶצְיוֹ בָשָׂר וְחֶצְיוֹ אֲדָמָה, הַנּוֹגֵעַ בַּבָּשָׂר, טָמֵא. בָּאֲדָמָה, טָהוֹר. רַבִּי יְהוּדָה אוֹמֵר, אַף הַנּוֹגֵעַ בָּאֲדָמָה שֶׁכְּנֶגֶד הַבָּשָׂר, טָמֵא:

**William Davidson Edition - English:**
**The egg of a creeping animal in which tissue** of an embryo **developed** and one who comes into contact with the egg are **ritually pure,** as the impure creeping animal is hermetically sealed. But if **one perforated** the egg with a hole of **any size,** one who comes in contact with the egg is **ritually impure.** In the case of **a mouse that** grows from the ground and **is half-flesh half-earth, one who touches the** half that is **flesh is impure;** one who touches **the** half that is **earth is pure. Rabbi Yehuda says: Even one who touches the** half that is **earth where it is adjacent to the flesh is ritually impure.**


###### Mishnah Chullin 9:7
[Mishnah Chullin 9:7](https://torahapp.org/share/book/Mishnah%20Chullin/r/9:7)

הָאֵבָר וְהַבָּשָׂר הַמְדֻלְדָּלִין בִּבְהֵמָה, מְטַמְּאִין טֻמְאַת אֳכָלִין בִּמְקוֹמָן, וּצְרִיכִין הֶכְשֵׁר. נִשְׁחֲטָה בְהֵמָה, הֻכְשְׁרוּ בְדָמֶיהָ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי שִׁמְעוֹן אוֹמֵר, לֹא הֻכְשָׁרוּ. מֵתָה הַבְּהֵמָה, הַבָּשָׂר צָרִיךְ הֶכְשֵׁר. הָאֵבָר מְטַמֵּא מִשּׁוּם אֵבָר מִן הַחַי וְאֵינוֹ מְטַמֵּא מִשּׁוּם אֵבַר נְבֵלָה, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי שִׁמְעוֹן מְטַהֵר:

**William Davidson Edition - English:**
**The limb** of an animal, with flesh, sinews, and bones, **and the flesh** of an animal, **that were** partially severed and remain **hanging from the animal** do not have the halakhic status of a limb severed from a living animal, which imparts impurity like an unslaughtered carcass, or of flesh severed from a living animal, which is ritually pure, respectively. If one had intent to eat the limb or the flesh, the limb or flesh becomes impure if it comes in contact with a source of impurity, and they **impart impurity as food** to other foods and liquids, although they remain **in their place** attached to the animal. **But** in order for them to become impure, **they need** to be **rendered susceptible** to impurity through contact with one of the seven liquids that facilitate susceptibility. If **the animal was slaughtered,** although this act of slaughter does not render it permitted for consumption by a Jew (see 73b), the limb and the flesh **were** thereby **rendered susceptible** to impurity by coming in contact **with the blood of** the slaughtered animal, as blood is one of the seven liquids; this is **the statement of Rabbi Meir. Rabbi Shimon says: They were not rendered susceptible** to impurity through the animal’s own blood; they are rendered susceptible only once they have been wet with another liquid. If **the animal died** without slaughter, **the** hanging **flesh needs** to be **rendered susceptible** to impurity in order to become impure, as its halakhic status is that of flesh severed from a living animal, which is ritually pure and does not have the status of an unslaughtered carcass. **The** hanging **limb imparts impurity as a limb** severed **from a living** animal **but does not impart impurity as the limb of** an unslaughtered **carcass;** this is **the statement of Rabbi Meir. And Rabbi Shimon deems** the limb **ritually pure.**


###### Mishnah Chullin 9:8
[Mishnah Chullin 9:8](https://torahapp.org/share/book/Mishnah%20Chullin/r/9:8)

הָאֵבָר וְהַבָּשָׂר הַמְדֻלְדָּלִין בָּאָדָם, טְהוֹרִין. מֵת הָאָדָם, הַבָּשָׂר טָהוֹר. הָאֵבָר מְטַמֵּא מִשּׁוּם אֵבָר מִן הַחַי וְאֵינוֹ מְטַמֵּא מִשּׁוּם אֵבָר מִן הַמֵּת, דִּבְרֵי רַבִּי מֵאִיר. וְרַבִּי שִׁמְעוֹן מְטַהֵר:

**William Davidson Edition - English:**
**The limb and the flesh** of a person that were partially severed and remain **hanging from a person are ritually pure,** although there is no potential for healing. If **the person died, the** hanging **flesh is ritually pure,** as its halakhic status is that of flesh severed from a living person. **The** hanging **limb imparts impurity as a limb** severed **from the living and does not impart impurity as a limb from a corpse;** this is **the statement of Rabbi Meir. And Rabbi Shimon deems** the flesh and the limb **ritually pure.**