Bartenura on Mishnah Chullin

Sefaria · Mishnah > Rishonim on Mishnah > Bartenura > Seder Kodashim · 509 sections

9.2.15
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.
9.2.16
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.
9.3.1
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.
9.3.2
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].
9.3.3
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.
9.3.4
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.
9.3.5
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.
9.3.6
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.
9.3.7
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.
9.3.8
וחכמים אומרים וכו' – and the Halakha is according to the Sages.
9.4.1
עור שיש עליו כזית בשר – in one place [of carrion meat].
9.4.2
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.
9.4.3
ובשערה – that is on the hide opposite that skin–meat.
9.4.4
טמא – for the hair is a protection.
9.4.5
מטמא במשא – for it carries an olive’s bulk of carrion.
9.4.6
ולא במגע – for it is impossible to touch together, and the two touches–contacts do not combine.
9.4.7
לא במגע ולא במשא – as it explains the reason in the concluding [clause], that the hide renders them negligible.
9.4.8
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.
9.5.1
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].”
9.5.2
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.
9.5.3
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.
9.5.4
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.
9.5.5
מנין שאף במשא – it is referring to the bone-marrow of a carrion, for a moving creature–unclean reptile does not defile through carrying.
9.6.1
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.”).
9.6.2
המרוקמת (the egg of a creeping thing in a developed state) – where a chick–young bird is formed within.
9.6.3
טהורה – because it is impossible to touch the chick–young bird that is inside.
9.6.4
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.
9.6.5
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.
9.6.6
רבי יהודה אומר כו' – but the Halakha is not according to Rabbi Yehuda.
9.7.1
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).
9.7.2
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.
9.7.3
וצריכים הכשר – to come into water after they are detached, and afterwards they are susceptible to ritual impurity forever.
9.7.4
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).
9.7.5
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.
9.7.6
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.
9.7.7
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.
9.7.8
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.
9.8.1
המדולדלים באדם טהורים – for (Numbers 19:14): “when a person dies [in a tent]” it is written.
9.8.2
מת האדם הבשר טהור – for death makes the dangling flesh and the the flesh that separated from the living human being pure–clean.
9.8.3
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.
10.1.1
הזרוע והלחיים. בארץ ובחוץ לארץ (the shoulder and the cheeks [and the stomach] – because it was needed to teach [in the Mishnah] with regard to unconsecrated products but not with that which is dedicated [to the Temple], he teaches all of them.
10.1.2
בפני הבית – at the time when the Temple existed.
10.1.3
ואתן אותם – (Leviticus 7:34: “and given them [to Aaron the priests and to his sons as their due from the Israelites for all time].”) – it is written regarding the shoulder and the cheeks. They are a a limitation: Dקואthe shoulder and the cheeks, yes; anything else, no.
10.2.1
כל הקדשים שקדם מדם קוע להקדישן – behold they are like one who dedicates–sanctifies wood and stones, and there isn’t in them an object which is consecrated as such.
10.2.2
ונפדו חייבין בככורות – if they gave birth after hey were redeemed, but not prior to redemption, for that which is consecrated for its value is superseded from the first born [animal] for holiness does not takes effect on something already possessing holiness.
10.2.3
וולדן וחלבן מותר לאחר פדיונן – but he dedicates–sanctifies [animals[ without physical blemish but if they became physically blemished and were redeemed, their offspring are forbidden as mentioned above. But whether regarding the first clause [of the Mishnah] where it is taught that is permitted or the latter clause [of the Mishnah] where it is taught that is forbidden, we are dealing with a case where the animal became pregnant prior to its redemption and that it gave birth after its redemption, and its milk also, when we sanctify [animals] without physical blemish and they were redeemed, he derives them that they are prohibited, as it is written regarding consecrated animals that are disqualified that were redeemed (Deuteronomy 12:15): “[But whatever you desire], you may slaughter and eat meat [in any of your settlements],’ you may slaughter, but not shear, you may eat, but not for your dogs, meat, but not milk–forbidden fat.
10.2.4
ואין עושין תמורה – [and you don’t make an exchange of one sacrificial animal for another] even prior to their redemption. [An animal] that is good initially one can make an exchange of one sacrificial animal for another, and even I it becomes bad after one has sanctified it, but an animal that is initially bad, one does not do an exchange of one sacrificial animal for another.
10.2.5
ואם מתו יפדו – and even though they ae not appropriate other than for dogs and we hold that we don’t redeem Holy Things to feed them to dogs. These are like mere wood and they do not remove the object which is consecrated which is irredeemable.
10.2.6
חוץ מן הבכור והמעשר – and even though their physical blemishes preceded their dedication–sanctification, complete holiness takes effect for all their things, urt they are not fit to be sacrificed, for the All-Merciful assigned the firstborn in the womb, and it makes no difference whether it is pure or whether there is a physical defect, it is holy. He pure animal is offered up, but the one with a physical defect, the Kohen consumes with its defect, and the tithing of cattle is also written concerning it (Leviticus 27:32-33): “[All tithes of the herd or flock – of all that passes under the shepherd’s staff,] every thenty one -shalll be holy to the LOD. He must not look out for good as against bad, [or make substitution for it].” “Good” is an unblemished bull; bad is a bull with a physical defect.
10.2.7
מום עובר קודם לשהקדישו – a passing physical defect is like he lacks it.
10.2.8
פטורים מן הבכורה – as it is written regarding consecrated animals that are disqualified that were redeemed (Deuteronomy 12:15): “ [The unclean and the clean alike may partake of it,] as of the gazelle and the deer.” Just as the gazelle and the deer are exempt from the law appertaining to first-born animals, because it is written (Deuteronomy 15:19): }You shall.consecrate to the LORD your God all male firstlings that are born in your herd and in your flock,” even consecrated animals that are disqualified that were redeemed even if they were born after they were redeemed, they are exemot from the law appertaining to the first-born.
10.2.9
המתנות – the shoulder, the cheeks and the stomach.
10.2.10
וולדן וחלבן – we are speaking of when it became pregnant before its redemption and gave birth after its redemption, as was explained above. If it became pregnant and gave birth after its redemption, its offspring is a deer and a ram. But if it did not give birth prior to its redemption, even if its physical defect preceded its dedication–sanctification, also, its offspring are forbidden.
10.2.11
והשוחטן בחוץ חייב – and even though they are not worthy for the entrance to the Tent of Meeting because they have physical defects, and it is taught in the Mishnah (actually a Baraita, Tractate Yoma 63b and Tractate Temurah 6b): That which is worthy for the entrance to the Tent of Meeting, we are liable for [if slaughtered] outside [the Temple courtyard], and that which is not worthy inside, we are not liable for [if slaughtered] outside, Our Mishnah establishes it as a veiled or withered spot in the eye–cataract and that it is [the opinion of] Rabbi Akiva who stated (see Tractate Zevakhim, Chapter 9, Mishnah 3) that [regarding animals that are blemished], if they have gone up, they should not go down; therefore, for since they are inside, they do not go down, and we are liable for them outside if he slaughtered them prior to their redemption.
10.2.12
ועושין תמורה – prior to their redemption, as it is written (Leviticus 27:10): “[One may not exchange or substitute another for it,] either good for bad, or bad for good; [if one does substitute one animal for another, the thing vowed and its substitute shall both be holy].”
10.2.13
ואם מתו – from their own accord.
10.2.14
יקברו – and we don’t redeem the Holy Things to feed them to the dogs.
10.3.1
בכור שנתערב במאה – Our Mishnah is dealing with a firstling that came into the hand of a Kohen and a physical defect befell it while in the Kohen’s hand and he sold it to an Israelite with its physical defect. For if it had been a firstling in the hand of an Israelite prior to his giving it to the Kohen, why would we exempt all of them from priestly gifts? The Kohen should say to him: “If it is a firstling, all of it is mine, and if it is not a firstling, give me my gifts.” But, if had already come into the hand of the Kohen and he sold it with its physical defect to an Israelite, and it became mixed up with one hundred [unconsecrated animals], we exempt all of them from [being given] as priestly gifts, for each and every [person] can set himself aside and say to the Kohen: “Mine is the firstling, that he Kohen sold” and he is exempt from the gifts, and from the firstling, we don’t give gits for there can be no sanctity that occur to something [already] holy.
10.3.2
אחד שוחט את כולן פוטרים לו אחד – that it is impossible that the firstiling would not be one of them, and he is able to say, “this is it.”
10.3.3
צריך שירשום – that he should make on it a sign, that everyone will understand that the Kohen or the heathen have a joint-ownership in it.
10.3.4
ואם אמר לו – if the Kohen told the Israelite: “I am selling you this cow, except for the [priestly] gifts that are within it.
10.3.5
פטור – the Israelite [is exempt] from giving the [priestly] gifts.
10.3.6
אמר לו – An Israelite [said] to his fellow, a slaughterer: “See me the intestines of this cow.
10.3.7
והיו בהן מתנות -, the stomach, which is one of the [priestly] gifts.
10.3.8
נותנו – takes this to the Kohen.
10.3.9
ואין המוכר מנכה לו מן הדמים – for the purchaser knows that the [priestly] gifts are there, and this one did not sell him the stomach.
10.3.10
לקח הימנו במשקל – So many Litra (pounds)., and he weighed for him the stomach and the purchaser gave it to the Kohen, for it was something stolen with him and he needed to return it, and the butcher would deduct for him from the monies, for he sold a thing that is not his. But if the ritual slaughterer sinned and did not give the [priestly] gifts from the animal,the eat is not forbidden for eating. But we excommunicate him. For even a Kohen who is exempt from the [priestly] gifts, if he is a butcher, that slaughters and sells it in the marketplace, we wait for him two or three weeks, and from then onwards, we remove from it the [priestly] gifts and give them to other Kohanim. But if he established a butcher house, we don’t wait for him, but rather remove it from him immediately bbut if he did not want to give them, we excommunicate him.
10.4.1
מן הפרק של ארכובה (from the joint of the knee to the shoulder-blade of the forefoot) – which is sold with the head.
10.4.2
עד כף של יד (until the palm of the hand) – a wide bone of the shoulder that we call ASPALDONE. And they are two bones. The middle bone which is from the joint of the knee to the shoulder blade of the forefoot which is sold with the head until the place that is opposite in the known camel. And the upper bone that is attached to the body. And the right foreleg alone is what they give to the Kohen, as it is written (Deuteronomy 18:3): “[he] must give the shoulder, [the cheeks and the stomach] to the priest,”ץ the dexterous part of the forearm.
10.4.3
והוא של נזיר – meaning to say, and similarly (Numbers 6:19): “[The priest shall take] the shoulder [of the ram] when it has been boiled,” that is mentioned regarding the Nazir, such is taken
10.4.4
וכנגדו ברגל שוק – that is stated regarding the offering of well-being–peace offering – these are two bones from the joint of the knee to the shoulder blade of the forefoot until the thickest part of the flank (i.e., the thigh, hip) which is all of the thigh.
10.4.5
סובך של רגל (the fleshy part of the leg–calf) – that is the joint that is between the thigh-bone and the middle bone. But the Halakha is not according to Rabbi Yehuda.
10.4.6
הפרק של לחי – near the temples and cuts it towards downward.
10.4.7
עד פיקח של גרגרת (protruding thyroid cartilage) – until the thyroid cartilage–Adam’s Apple which is the upper ring and the opening of the windpipe which is the lower jaw with the tongue. Another explanation: thyroid cartrilage is a large ring of the windpipe that is made round like a protruding cartilage, and the protruding cartilage is round like a ball and within it is a hole hat the women insert in the spindle to make it heavy when they spin with it.
11.1.1
ראשית הגז – Whomever shears his sheep and even if he shears them one-hundred times, he gives from the shearing a gift to the Kohen.
11.1.2
נוהג בארץ ובחוצה לארץ – but today, the practice, of the world according to Rabbi Elai, who said, that the first of the fleece is not practiced other than in the Land [of Israel]. For it derives [through an analogy], from the laws of Terumah–heave offering (see Talmud Hullin 136a: See Deuteronomy 18:4: “You shall also give him….the first shearing of your sheep–וראשית גז צאנך תתן-לו and the fact that Terumah must take place in the land of Israel – Deuteronomy 26:2: “which you harvest from the land that the LORD your God is giving you”–אשר תביא מארצך אשר ה' אלהיך נתן לך ). Just as Terumah–heave-offering is not practiced other than in the Land [of Israel], so the first of the fleece is not practiced other than in the Land [of Israel]. But my teachers–masters taught that the gifts also are not practiced other than in the Land [of Israel], for the first of the fleece and the gifts are equivalent. But the rest of the Sages of that generation did not agree with them.
11.1.3
במקודשים – even the offerings for Temple repair, because it is written (Deuteronomy 18:4): “the shearing of your sheep,” but not that of which is dedicated to the Temple.
11.1.4
נוהגים בבקר ובצאן – as it is written (Deuteronomy 18:3): “[Everyone who offers a sacrifice,] whether an ox or a sheep, [must give he shoulder, the cheeks, and the stomach to the priest].”
11.1.5
ובמועט – even if he only slaughtered one [animal].
11.1.6
אלא ברחלות – It is written here (Deuteronomy 18:4): “the shearing of your sheep” and it is written there (Job 31:20): “As he warmed himself with the shearing of my sheep.” Just as there it is sheep, even here it is sheep.
11.2.1
ושתי צאן – so we see that two are called sheep.
11.2.2
שנאמר חמש צאן עשויות – that they order their husbands say to him: “Arise and perform a new Commandment that was not commanded upon him that is less than this. And this corresponding per force, the first shearing, as it is written [in the Torah] regarding (Deuteronomy 18:4): “[the first shearing of] your sheep,” which implies many, whereas regarding the ox it is written (Numbers 18:17): “But the firstlings of cattle–בכור שור, [sheep or goats ]” (singular construction in the Hebrew) which implies even one. And similar gifts (Deuteronomy 18:3): “whether an ox or a sheep–אם שור אם שה .”
11.2.3
מנה מנה ופרס – each one is a Maneh and one-half. But less than this is not considered shearing, for this is the least of shearing.
11.2.4
בכל שהוא – not exactly, for since with less than sixty Selaim, he is not liable for the first of the fleece, but rather, since Rabbi Dosa [ben Harkinas] gives a large measure, the Tanna–teacher [of the Mishnah] calls for a small measurement according to the Rabbis of “however much they produce.” But the Selah – its weight is twenty-four Ma’ah. And the weight of each Ma’ah is sixteen stones–kernels of barley.
11.2.5
כמה הוא נותן לו – he comes to divide the first of the fleece that is in his hand, he should not give less than the weight of five Selaim of wool to each Kohen.
11.2.6
מלובן – but the Israelite will not be liable to bleach it, but rather, he will give him a measure from the dirty wool, which is that it is not bleached until the Kohen will, that is, which is not bleached until that the Kohen will bleach it, he will estimate the weight of five Selaim of bleached wool.
11.2.7
כדי שיוכל לעשות ממנו בגד קטן – that is worthy for service [in the Temple]. And what is it? A belt–אבנט . Because the Biblical verse supported [by being adjacent to] after [the law of] the first shearing (Deuteronomy 18:5): “For the LORD your God has chosen him and his descendants, out of all your tribes, to be in attendance for service [in the name of the LORD for all time[.” We learn from it, that this is what it says: Give him from the first shearing of your sheep in order that he can make clothing to be in attendance for service. And the smallest of the clothing that is appropriate for [Divine] service is the belt, and it iis made from five Selaim of bleached wool. But the first shearing has no fixed measure from the Torah. But from the words of the Scribes, it should not be less than one sixtieth. But there is no obligation for the first shearing until he shears five sheep, and that the shearing of each one of these five, there is not less than twelve Selah, for if there was one of them less than twelve Selah, even though the five of them (i.e., sheep), shears more than sixty Selaim, this would be execmpt.
11.2.8
עד שצבאו – its owners [would dye it] prior to giving it.
11.2.9
פטור – from giving him more. For it was acquired through change, and it is like he damages the gifts of priesthood or that he consumes them, that he is exempt.
11.2.10
ולא צבאו – this is not a change, and yet, in its natural form.
11.2.11
הלוקח גז צאנו של נכרי – when it is attached to the sheep, he is exempt, for it is written (Deuteronomy 18:4): “the first shearing of your sheep.” But this sheep is not his, and the All-Merciful was stringent with sheep, and not on its shearing.
11.2.12
אם שייר המוכרת המוכר חייב – for the purchaser said to him, the gift of the Kohanim is with you.
11.2.13
ואם לאו הלוקח חייב – for the seller said to him, “I have not sold you the gift for the Priest.”
11.2.14
שחופות – neither black nor white.
11.2.15
זה נותן לעצמו – the purchaser gives to himself on what he purchased, and the seller gives to him on what remains with him. For the shearing of the white–bleached ones is better than that of indistinct color–grey. And similarly, regarding males and females, the shearing of the males is hard and that of the females is soft.
12.1.1
שלוח הקן. אבל לא במקודשין –consecrated [birds] are found, for if they were non-holy, they would be liable for letting [the dam] go forth from the nest, such as the example where he had a bird and he consecrated it while it was in his domain for keeping the Temple in repair, but it escaped and he found it afterwards lying on the nest and he recognized it. Alternatively, such as the example when he consecrated pigeons of [his dove-cote] to the Altar for a free-will burnt offering, and afterwards when these pigeons grew up, they escaped and built a nest in another place, for at the outset, when he sanctified them, they were his, and sacred Temple property takes effect upon them, and now that he found them, they are not designated–at his disposal–captive but if they were profane, they would be נו
12.1.2
ואינו נוהג אלא בשאינו מזומן – as it is written (Deuteronomy 22:5): “[If, along the road,] you chance upon [a bird’s nest], excluding one that is at your disposal [in your courtyard](see Sifre Deuteronomy 227).
12.1.3
שקננו בפרדס – that they rebelled and went out from the house, and they don’t return to the house and they become belonging to the desert. And an orchard is not designated because they can flee–escape.
12.1.4
הרדסיות – for it is their manner to be raised with people and in the name of King Herod who was engaged in raising them, they are called, Herodian doves, by his name.
12.2.1
עוף טמא פטור מלשלח – as it is written (Deuteronomy 22:6): “a bird’s nest.” A “bird” implies whether pure or impure, a pure bird, not an impure one.

Bartenura on Mishnah, trans. by Rabbi Robert Alpert, 2020. Via Sefaria (sefaria.org), Sefaria-Export. Version source: http://sefaria.org/ Licence: CC-BY. Source.