Комментарий к Хулин 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:
Тот, кто касается костного мозга мертвого тела или посвященной жертвы, независимо от того, открыты или закрыты указанные кости, является нечистым. Тот, кто касается костного мозга животного, которое является Небелой, или ползучих животных, чист, когда кость закрыта, но если она очень мала, загрязнение контактирует с ней. Откуда доказано, что [костный мозг Небелы] также загрязняет человека, несущего его? Потому что сказано (Лев. 11: 24-25): «Кто прикоснется к трупу» и «Кто осматривает труп» и т. Д., Что доказывает, что все, что общается при прикосновении, также передает это посредством будучи нести, а то, что не может сообщать о загрязнении посредством контакта, не может сообщать о нем, будучи нести.
Bartenura on Mishnah Chullin
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].”
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English Explanation of Mishnah Chullin
With regard to a thigh-bone of a corpse or a thigh-bone of a consecrated animal, he who touches it, whether it be stopped up or pierced, becomes unclean. When it comes to human corpses, bones convey uncleanness just as does flesh. Thus one who touches a thigh-bone (this bone can actually be referring to any large bone) is impure no matter what state the bone is in. Consecrated animals that are disqualified by becoming either piggul (the priest had the wrong intention while offering the sacrifice) or remnant, cause hand-impurity (see Pesahim 10:9). The bones of consecrated animals also cause such impurity, again, no matter what state the bone is in.
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Bartenura on Mishnah Chullin
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.
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English Explanation of Mishnah Chullin
With regard to a thighbone of a nevelah or of a [dead] sheretz, if it was stopped up, he who touches it remains clean, but if it was at all pierced it conveys uncleanness by contact. However, when it comes to nevelah impurity or the impurity caused by a dead sheretz (one of eight types of creepy crawly animals mentioned in the Torah), it depends on whether the bone was pierced such that the marrow could escape. The bone itself doesn’t convey impurity, whereas the marrow does. Thus, if it was not at all pierced, then the person who touches it or carries it is clean. But if it was pierced, even with a very small pierce, he is unclean.
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Bartenura on Mishnah Chullin
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.
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English Explanation of Mishnah Chullin
From where do we know [the same rules apply] for carrying? Scripture says, “He that touches and he that carries” (Leviticus 11:39-40), anything that [can become unclean] by contact [can become unclean] by carrying. And anything that cannot [become unclean] by contact, cannot become [unclean] by carrying. The same rules that apply to touching a pierced or stopped up bone of a nevelah or sheretz apply to carrying such a bone. When one carries a pierced bone, he is impure. This is not the surprising aspect of this rule. What is surprising is that if one carries a non-pierced bone, he remains clean, even though he carried the marrow which counts as flesh of the nevelah. When it comes to nevelah, the same rules that apply to touching applying to carrying if one is pure from touching a stopped up bone, then he is also pure when he carries such a bone. This is derived from the juxtaposition of the verbs in Leviticus 11.
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Bartenura on Mishnah Chullin
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.
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Bartenura on Mishnah Chullin
מנין שאף במשא – it is referring to the bone-marrow of a carrion, for a moving creature–unclean reptile does not defile through carrying.
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