Komentarz do Chullin 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:
Członkowie lub kawałki mięsa, które zostały siłą oderwane od [żywego] zwierzęcia, ale które są jeszcze zawieszone na nim, podlegają kurczeniu się i przekazują zanieczyszczenie tak jak inne jadalne, podczas gdy pozostają w ten sposób zawieszone na swoim miejscu, ale wymagają podatności zakontraktowania zanieczyszczeń, które mają być im przekazane, zanim je zarażą. Kiedy zwierzę zostało zabite, mogą zostać skażone jego krwią, według R. Meira, ale R. Simeon mówi: „W ten sposób nie zarażają go”. Kiedy zwierzę umiera samoistnie, wymaga poinformowania go o podatności na zanieczyszczenie, zanim stanie się nieczyste. Jednakże [zwisający] członek zanieczyszcza, jak członek, który zabrał zwierzę za życia, ale nie jako Nebelah. Taka jest zasada R. Meira; ale R. Symeon mówi: „Ten członek lub części ciała [wyżej wymienione] są czyste”.
Bartenura on Mishnah Chullin
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).
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English Explanation of Mishnah Chullin
Limbs or pieces of flesh which hang loose from a [living] animal are susceptible to food uncleanness while they are in their place. In the cases in this mishnah, the flesh or limb has become severed from the animal and has no chance of becoming reattached. This limb or piece of flesh is considered pure, because it is still attached to the animal. It does, however, receive food uncleanness. Food can become impure by contact with a sheretz (and other more serious forms of impurity) and food conveys impurity to other foods.
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Bartenura on Mishnah Chullin
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.
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English Explanation of Mishnah Chullin
And [in order to become unclean] they must be first rendered susceptible to uncleanness. In order for food to be rendered susceptible to impurity, it must come into contact with a liquid. This limb or flesh cannot become unclean until it comes into contact with one of seven liquids (water, blood, milk, dew, honey, oil or wine).
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Bartenura on Mishnah Chullin
וצריכים הכשר – to come into water after they are detached, and afterwards they are susceptible to ritual impurity forever.
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English Explanation of Mishnah Chullin
If the animal was slaughtered, they have by the blood [of the slaughtering] become susceptible to uncleanness, the words of Rabbi Meir. Rabbi Shimon says: they have not become susceptible to uncleanness. If the animal is slaughtered properly, the limb or flesh that was hanging off is made susceptible to food uncleanness by virtue of the blood that leaves the animal when it is slaughtered. This is true even though the slaughtering of the animal does not permit the hanging limb or flesh to be eaten (see above 4:6). In other words, we must treat the limb or flesh as food, even though it cannot be eaten. Rabbi Shimon disagrees and holds that just as it may not be eaten, it is not susceptible to impurity by virtue of contact with this blood.
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Bartenura on Mishnah Chullin
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).
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English Explanation of Mishnah Chullin
If the animal died, the hanging flesh must be rendered susceptible to uncleanness. If the animal died without being slaughtered, the animal becomes a nevelah but the flesh which was hanging off the animal while it was still alive is not considered nevelah. There is a rule that flesh that separates from an animal while it is still alive is not considered nevelah. Although this flesh was still attached, when it dies we consider it to have fallen off the animal. It still is susceptible to food impurity (as it did in section three), but before it can become impure it must be rendered susceptible by coming into contact with a liquid.
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Bartenura on Mishnah Chullin
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.
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English Explanation of Mishnah Chullin
The limb is unclean as a limb severed from a living creature, but is not unclean as the limb of a nevelah (, the words of Rabbi Meir. Rabbi Shimon declares it clean. According to Rabbi Meir, the limb, attached to the dead animal, does convey uncleanness because it is considered like a limb that was detached from a living animal, which conveys impurity as does a nevelah. However, flesh that becomes separated from a limb separated from a living animal does not convey impurity. Therefore, Rabbi Meir notes that the limb is treated like a limb separated from a living animal and not like a limb from a nevelah. Should flesh become separated from this limb, it will not become impure. Rabbi Shimon says that the limb is pure it is neither like a nevelah, nor like the limb severed from a living animal. Since the limb didn’t fall off while the animal was alive, it cannot be considered at all like a limb that falls from a living animal. And since it is separated from the rest of the body, it is not considered like nevelah.
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Bartenura on Mishnah Chullin
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.
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Bartenura on Mishnah Chullin
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.
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Bartenura on Mishnah Chullin
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.
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