Kommentar zu Chullin 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:
In folgenden Fällen ist die Haut als Fleisch zu betrachten:—menschliche Haut, die der Hausschweine und nach R. José auch die der Wildschweine, die zarte Haut auf dem Buckel eines jungen Kamels und die des Kopfes eines jungen Kalbes, die Haut [zwischen] der gespaltene Hufe, die über der Matrix und die eines tierischen Fötus im Embryo, auch die unter dem Schwanz und die des Frettchens, des Chamäleons, der Eidechse und der Schnecke. R. Jehudah sagt: "Das einer Eidechse muss wie ein Wiesel betrachtet werden ['s Haut]. "Wenn eines davon gegerbt oder in Leder umgewandelt worden wäre oder wenn es ausreichend getreten worden wäre [bei der Umwandlung der Haut in Leder], sind sie sauber, mit Ausnahme der menschlichen Haut. R. Jochanan ben Nouri sagt "Die acht kriechenden Dinge haben Häute."
Bartenura on Mishnah Chullin
אלו שעורותיהן (their hide is deemed equivalent to their meat) – they defile like their meat–flesh.
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English Explanation of Mishnah Chullin
Introduction
In yesterday’s mishnah we learned that the skin is not treated as part of the flesh, as far as transmitting nevelah-uncleanness. That is to say, in order for there to be an olive’s worth of flesh to convey nevelah-uncleanness, there must be meat and not skin.
Our mishnah teaches that there are cases where the skin is considered to be impure like the flesh.
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Bartenura on Mishnah Chullin
ועוד חזיר של ישוב – because it is soft and they eat it.
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English Explanation of Mishnah Chullin
In the following cases the skin is considered flesh: The skin of a person, The skin of the domesticated pig. Rabbi Yose says: even the skin of the wild pig. The skin of the hump of a young camel. The skin of the head of a young calf. The skin around the hooves. The skin of the pudenda. The skin of a fetus. The skin beneath the fat tail. The skin of the gecko, the monitor, the lizard and the skink. Rabbi Judah says: the lizard is like the weasel. In all of these cases, the skin is treated just like the flesh. The skin of a dead human being transmits impurity in the same way that the flesh does. In the remainder of the examples listed here the skin is treated like flesh because it is eaten like the flesh. These are all cases where the skin is soft and therefore edible. Thus people eat the skin of the domesticated pig, but not the skin of wild pigs. Rabbi Yose says that people eat even the skin of wild pigs. In sub-section i, the mishnah lists four of the eight “reptiles” (sheratzim) mentioned in Leviticus 11:29-30. Rabbi Judah holds that the skin of a lizard is not eaten and therefore it is like the skin of the weasel, which does not count as flesh.
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Bartenura on Mishnah Chullin
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).
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English Explanation of Mishnah Chullin
If any of these skins was tanned or trampled upon as much as [was usual] for tanning, it becomes clean, excepting the skin of a man. Rabbi Yohanan ben Nuri says: the eight reptiles have [real] skins. Generally the types of skins mentioned in section one are eaten and not tanned. That is why they convey impurity as does flesh. However, if they were tanned, or even begun to be tanned, then it is obvious that the owner does not intend to eat them. Therefore, they are pure from nevelah uncleanness. The one exception is human skin, which continues to be impure even if it is tanned (I realize that this is a disturbing image). Rabbi Yohanan ben Nuri holds that the 8 reptiles listed in Leviticus 11:29-30 have real skins, ones that don’t convey nevelah-uncleanness. He disagrees with the sages above who distinguished between the different reptiles.
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Bartenura on Mishnah Chullin
חטוטרת של גמל הרכה (hump of a young camel) – all the while that it didn’t carry a burden.
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Bartenura on Mishnah Chullin
עגל הרך – all the while that it nurses.
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Bartenura on Mishnah Chullin
ועור הפרסות (skin of the hooves) – when they sever–cut off the legs, and it is soft.
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בית הבושת (pudenda) – the sides of the womb of the female.
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ועור שתחת האליה – the hide of the tail from under the place where there is no hair, because it is soft.
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האנקה (hedgehog) – RITZU
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והלטאה (a species of lizard) – LEVIYARDA.
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Bartenura on Mishnah Chullin
חומט (snail) – LUGMA.
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Bartenura on Mishnah Chullin
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.
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Bartenura on Mishnah Chullin
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.
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Bartenura on Mishnah Chullin
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).
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Bartenura on Mishnah Chullin
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.
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Bartenura on Mishnah Chullin
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.
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