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.

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.

קולית (marrow-bone) – every bone that has in marrow is called a marrow-bone. And the marrow-bone of a corpse, one who touches it, whether it is stopped up or whether it is hollowed out, is ritually impure, for a bone like a barley corn of a corpse defiles through contact and carrying, as it is written (Numbers 19:16): “[And in the open, anyone who touches a person who was killed or who died naturally,] or human bone [or a grave, shall be impure seven days].”

וקולית המוקדשים – the sacrifice that is rejected in consequence of improper intention in the mind of the officiating priest and the portions of the sacrifices left over beyond the legal time and bound to be burnt defile the hands, for the Rabbis decreed regarding them because of suspected Kohanim (of willfully unfitting a sacrifice in order to spite the owner) and–or Kohanim who shirked their duties, and they decreed even with the bones hat were used for the portions of the sacrifices left over beyond the legal time.

קולית נבלה – the marrow-bone of a carrion – its bones do not defile, 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 the bones, and similarly for the moving creatures–reptiles. Therefore, those that are stopped up are pure, even from being defiled by carrying, and all the more so, through contact, for it is impossible for it to touch the bone-marrow that is inside. But even though the guard brings in and removes defilement, these words refer to a thing where it is possible to touch the defilement itself, even if only the guard touched it, it is impure, but where it is impossible to touch the defilement itself, the guard does not defile it.

נקובים כל שהוא (hollowed out in any amount whatsoever) – een like the thread of hair where it is possible to bring into it a thread of hair of his head or his beard, for he becomes defiled through thins.

מנין שאף במשא – it is referring to the bone-marrow of a carrion, for a moving creature–unclean reptile does not defile through carrying.

ביצת השרץ – there are eight moving creatures–creeping things that attach eggs, such as the toad, the sand lizard and the lizard (see Leviticus 11:29-30: “The following shall be impure for you among the things that swarm on the earth: the mole, the mouse, and great lizards of every variety; the gecko, the land crocodile, the lizard, the sand lizard, and the chameleon.”).

המרוקמת (the egg of a creeping thing in a developed state) – where a chick–young bird is formed within.

טהורה – because it is impossible to touch the chick–young bird that is inside.

ניקבה כל שהוא טמאה (if it is pierced in any measure, it is impure) – and even though he didn’t touch it, for the guard brings it and removes the defilement in something that is possible to touch.

עכבר שחציו בשר – there is a species of mouse which is not “fruitful and multiply” but rather, from itself, it is formed from the ground, like garbage that breeds worms, and if it still has not completed the creation of the mouse, other than from one side – the right or the left, he who touches the flesh is ritually impure. The earth over against the flesh is pure.

רבי יהודה אומר כו' – but the Halakha is not according to Rabbi Yehuda.

האבר והבשר המדולדלים בבהמה – the limb is detached from it, which are the flesh, and sinews and bones, or only the flesh is detached from it, but they still are stirred up in it slightly. But there is a difference between a limb from a living animal to flesh from a living animal For the limb defiles man and utensils like a carrion, but the flesh which is not a limb, is pure from nothing, as we derive from Scripture as it is written (Leviticus 11:39): “If an animal that you may eat has died,” from part of he animal, as, for example, a limb from it, but the end of the Biblical verse, “anyone who touches its carcass shall be impure [until evening],” but since it is written, “if [an animal hat you may eat] has died,” implies that we require something similar to death that does not make an exchange–substitution, excluding flesh that makes substitutions that if one tears off flesh from the animal, other flesh will rise up under it (i.e., in its place).

מטמאין טומאת אוכלין – if he thought about them to feed them to a heathen, they would be food that received defilement and [are able] to defile others, for their own defilement isn’t within them until he tears out all of them (i.e., the flesh, sinews and bones), but one receives defilement from the creeping thing and through it, they defile the others.

וצריכים הכשר – to come into water after they are detached, and afterwards they are susceptible to ritual impurity forever.

נשחטה הבהמה – they were purified from defiling more because of being carrion. But even though they are forbidden for consumption because of (Exodus 22:30): “[you must not eat] flesh torn by beasts in the field,” through carrion they became purified, for ritual slaughter does not make a limb detached from the body (see Leviticus 11:32 – and Talmud Hullin 74a – the natural death of an animal causes the hanging limb to be considered as if detached – in life-time, so that it does not come under the law of carrion – but slaughtering does not – and the dangling limb is considered as a part of the slaughtered animal – see also Talmud Hullin 129a).

הוכשרו בדמיה – to be able to receive defilement without other preparation, like the law of the beast that was slaughtered and blood came out from it when its flesh had been preparated with that same blood.

מתה הבהמה הבשר – that was dangling. צריך הכשר – to be susceptible for ritual impurity from the creeping animal if it had not been prepared once its skin was dangling. For it lacks the defilement of the carrion, for death makes the falling off of a limb detached from the body and it is considered as if that limb fell or that dangling flesh, and it is not made a carrion with it in its death, but rather, it separated from life, it and the flesh that separates from the pure life.

האבר מטמא משום אבר מן החי – for death makes the hanging limb to be considered as if detached as we have explained, and does not make a carrion with it. Therefore, it does not defile because of carrion. But there is a difference between a limb from a living animal and a limb from a carrion, for flesh that separates from the limb of a living animal does not defile, for even flesh that separates from the living does not defile all the more so, flesh that separates from the limb of a living animal, whereas flesh that separates from a limb from a carrion defiles like the flesh that separates the carrion itself.

ורבי שמעון מטהר – for it is impossible to maintain the words of Rabbi Shimon with this concluding phrase, for whichever way you turn, if death makes the hanging limb to be considered as if detached to become defiled because of the limb from a living animal, but does not make a hanging limb to be considered as if detached to be defiled because of a limb from a carrion. Therefore, by force, Rabbi Shimon refers to the opening clause [of the Mishnah] - the limb and flesh that are dangling on the animal defile food defilement in their place, but Rabbi Shimon purifies the limb all the while that hat it is from its hide in living creatures that does not defile through food defilement. But the reason of Rabbi Shimon, that stated the Biblical verse (Leviticus 11:34): “As to any food that may be eaten, [it shall become impure if it came in contact with water],” food that you can feed to heathens with permission is called fod and it defiles the defilement of food, excluding the limb and the dangling flesh that are forbidden to a heathen because of the limb of a living animal and flesh from a living animal. They are not called food and they do not make the defilement of food. But the Halakha is according to Rabbi Meir in both of these.

המדולדלים באדם טהורים – for (Numbers 19:14): “when a person dies [in a tent]” it is written.

מת האדם הבשר טהור – for death makes the dangling flesh and the the flesh that separated from the living human being pure–clean.

האבר מטמא משום אבר מן החי – but the law of the limb that separates from the living human is what defiles, all the while that it is complete limb, it defiles through contact, and carrying and through tent-defilement. But an olive’s bulk of flesh that separated from him, or a bone the size of a barley-corn that separated from him, is pure–clean.