The rennet of [an animal slaughtered by] a gentile, which is neveilah, it is forbidden. [If] one curdles [milk] in a kosher maw, if it has [enough] to impart a flavor, then it is forbidden. [If] a kosher [animal] suckled from a treifah, its rennet is forbidden. [If] a treifah suckled from a kosher [animal], its rennet is permissible, because it is gathered in its insides.

[There is] a stringency in chelev over blood, and [there is] a stringency in blood over chelev. The stringency in chelev is that one is guilty of me’ilah on its account, and one is liable on its account for piggul, leftover, and tumah, which is not the case with blood. The stringency of blood is that [the prohibition of] blood applies to domestic animals, beasts, and fowl, both nonkosher and kosher, whereas [the prohibition of] chelev applies only to kosher domestic animals.

The hide, the gravy, the spices, the shreds, the bones, the gidin, the horns, and the hooves combine to convey the tumah of foods but not the tumah of neveilos. Similarly, [if] one slaughters a nonkosher animal for a gentile and it [still] convulses, it conveys the tumah of foods but not the tumah of neveilos until it dies or until he chops off its head. [Scripture] has provided for more things that convey tumah of foods than that convey tumah of neveilos. R’ Yehudah says: Shreds that were gathered together, if there is the volume of an olive in one place, one is liable on its account.

The skins of the following are like their flesh: the skin of a man, the skin of the domestic pig — R’ Yose says: Also the skin of the wild pig — the skin of the hump of a tender camel, the skin of the head of a young calf, the skin of the hooves, the skin of the pudenda, the skin of a fetus, the skin under the fat-tail, and the skin of the hedgehog, the chameleon, the lizard, and the snail. R’ Yehudah says: The lizard is like the weasel. But any of them that was tanned, or trodden as long as required for tanning, is tahor, except for the skin of a man. R’ Yochanan ben Nuri says: The eight sheratzim have skins.

[If] one flays either an animal or a beast, either kosher or nonkosher, either small or large, for a spread — enough to grasp it; for a flask — until he flays the breast. [If] he flays it from the feet, it is all [considered] attached as regards tumah, both to contract tumah and to convey tumah. The skin on the neck — R’ Yochanan ben Nuri says: It is not [considered] attached, but the Sages say: It is [considered] attached until he flays it completely.

[If] a hide has an olive’s volume of flesh on it, one who touches a shred that protrudes from it or a hair that is opposite it is tamei. [If] there were two half-olive-sized pieces [of flesh] on it, it conveys tumah through carrying but not through contact; [these are] the words of R’ Yishmael. R’ Akiva says: Neither through contact nor through carrying. But R’ Akiva agrees that [if] one thrust a chip through two half-olive-sized pieces and moved them, he is tamei. Then why does R’ Akiva declare them tahor [when they are] on the hide? Because the hide renders them negligible.

A marrow bone of a corpse or a marrow bone of sacrificial animals: [if] one touches them either closed or punctured, he is tamei. A marrow bone of a neveilah or a marrow bone of a sheretz: [if] one touches them when they are closed, he is tahor; [if] they are punctured at all, they convey tumah through contact. How do we know that the same applies to carrying? Because Scripture states (Leviticus 11:39-40): He who touches . . . and he who carries . . . — whatever comes within the scope of [tumah through] contact comes within the scope of [tumah through] carrying; whatever does not come within the scope of [tumah through] contact does not come within the scope of [tumah through] carrying.

The egg of a sheretz in which an embryo has been formed is tahor; [if] it has been punctured even slightly, it is tamei. A mouse that is half flesh and half earth: [If] one touches the flesh, he is tamei; [if he touches] the earth, he is tahor. R’ Yehudah says: Even [if] he touches the earth opposite the flesh, he is tamei.

The limb and flesh that dangle on an animal convey the tumah of foods in their place, but require preparation. [If] the animal is slaughtered, they become prepared through its blood; [these are] the words of R’ Meir. But R’ Shimon says: They do not become prepared. [If] the animal dies: the flesh requires preparation, the limb conveys tumah as the limb of a live creature, but it does not convey tumah as the limb of a neveilah; [these are] the words of R’ Meir, but R’ Shimon declares it tahor.