Tosefta zu Wajikra 11:78

These are the signs in a [domesticated] animal [that render it permitted (Lev. 22:3)]: "In every animal with a hoof, a completely split hoof, [and that] chews its cud, such an animal you may eat." All those which chew their cud, they lack upper teeth. What ox grew horns before hoofs? This is the bull of Adam the First Man, as it says (Ps. 69:32), "That will please God more than oxen, [and more than] bulls with horns and hoofs." These are the signs in a wild animal: All that have horns and hoofs. Rabbi Dosa says, as long as it has horns, there is no need to inquire about hoofs. Even though there is no proof for this, there is at least a hint, [as it says,] "That will please God more than oxen, bulls with horns and hoofs." Rabban Shimon ben Gamaliel says, whatever has an extra claw in birds is clean [and] every bird that seizes its prey is unclean (see Hul. 3:6). Rabbi Shimon ben Elazar says, whatever grabs [its prey] in the air and does not have a gizzard that can be peeled [is unclean]. Rabbi Eliezer son of Tzadok says, when you place [a fowl] on a rope, if it divides [its claws] two in front and two in back, it is unclean. Others say, whatever [bird] dwells amongst the unclean [birds] or are similar [in appearance] to the unclean [birds] is unclean, [and] whatever [bird] dwells amongst the clean [birds] and is similar [in appearance] to the clean [birds] is clean. The relatives of the man (alt., "the people") from K'far Timarta that were in Judea would eat starlings (זרזירין, see Hul. 62a:2) because they have a crop of feathers. People from the upper marketplace in Jerusalem would eat the white sinonia because it had a gizzard that could be peeled.

These are the signs of [permitted] locusts (Hul. 3:7): All that have four legs and four wings and two jumping legs, and its wings cover most of its body. Rabbi Yosei says, and its name must be "locust" (chagav) and not k'natzrin, which [also] have all these signs. Summachos says, even the mored. Rabbi Eliezer son of Rabbi Yehudah says, if it does not have [these signs] now but will grow them after a period of time, like the cholchazah, it is permitted. These are the signs of fish: All that have fins and scales (lit., "a coat of scales," see Lev. 11:9). [If] it has scales, you need not inquire whether it has fins [as every fish with scales also has fins (Hul. 66b:2)]. [If] it has fins but does not have scales, it is impure. What are they? Scales are what covers it (i.e., the fish) and fins are what it swims with. And how many scales must it have? Even one under its cheek or one under its tail. Rabbi Yehudah says, [at least] two scales. [If] it does not have [scales or fins] now but in the future will grow them after a period of time, such as the sultanit and the bake-fish (נפיא= ("אַפְיָין"), per Jastrow), it is valid. [If] it has [scales and fins] now but will lose them in the future when it comes out of the water, such as the colias and the pilmis, the siftayim and the tunny-fish -- ? [Note: The Tosefta is defective here but the Gemara (Hul. 66b:1) supplies "ה"ז מותר," "behold, it is permitted."] Rabbi Yosei ben Dormaska (alt., "Dormaskit," see Hul. 67b:15) says, the Leviathan is a clean fish, as it is said (Job 41:7-8), "His armor (alt., "scales") is his pride, locked with a binding seal / One scale touches the other, and nary a breath may enter between them," [and] "His underpart is jagged shards" (Job 41:22, JPS Tr.) -- these are his fins.

Rabbi Yehuda says, [inedible] meat residue (האלל) that collects [together] and contains an olive's bulk, behold, it is liable [to convey impurity (see Hul. 9:1)]. The hide of the hooves of a small animal, behold, it is like its flesh, and [with regard to] all of these [skins] which were tanned, or trodden in order to tan them [afterwards], they are [ritually] pure if [these acts are done] for the purpose of the skin, but [ritually] impure if for the purpose of the flesh -- except for the skin of a person, which always imparts impurity. From this they said, [with respect to] a legion (ligyon) passing from place to place, [if a member of the legion] stands over it (i.e., the skin of a human corpse), behold, he is impure. There is no legion [whose soldiers do not carry around] scalps, and [indeed] all of them choose to do so. Rabbi Yehuda says, the lizard (leta'ah) does not have skin. Rabbi Yochanan ben Nuri says, the eight sheratzim (i.e., creeping or swarming creatures, of which the leta'ah is one, see Lev. 11:29-30) all have skin, [and] one who traps them or kills them or wounds them, or one who leaves a mark on them [causing discoloration (=חבורה, see Jastrow)], behold, he is liable. But the Sages say, there is no [creature that is considered to have] skin except those which the Sages enumerated. One who flays a domesticated animal or a wild animal or an impure animal, or a small animal, or a large animal, in order to [use the skin as a] carpet, [its halakhic status remains that of flesh until he has flayed] a sufficient quantity to grasp it. And how much is "sufficient quantity to grasp it"? Two handbreadths. [With respect to] one who flays this amount, one who [then] touches the flayed skin is pure, [but one who touches] the skin of the neck is impure. Rabbi Yochanan ben Nuri says, one who touches the skin of the neck is pure, as he did nothing but separate them (i.e., the flayed skin from the skin of the neck). Rabbi Dostai ben Yehuda says in the name of Rabbi Shimon, one who flays [any of the] sheratzim, all [of the skin is considered] to be connected [for purposes of impurity]. Rabbi Yehuda says, [with respect to flayed] skin that has an olive's-bulk of flesh [connected to it], one who touches the [area of the] skin which is connected to the flesh on the other side, is impure. [With respect to] the egg of a sheretz in which [fetal] tissue developed, [one who touches it is] impure. And how much [fetal] tissue must develop? [Large] enough that one can see a sheretz inside of it. [But if the egg] is perforated, no matter how small, [one who touches the egg is] impure. And how large must be the perforation? The size of a hairbreadth. A limb or a piece of flesh that hangs down from a [live] animal is susceptible to food-impurity. Rabbi Shimon says, it is not susceptible to food-impurity.

[With respect to] terumah oil, they may not use it to anoint their impure hands. [If] it fell on top of meat, they may rub it in, even with their impure hands. Terumah oil may not be used to seal an oven or a two-pot stove (Lev. 11:35), and they may not apply it to a shoe or a sandal. He may not smear it on his foot when his foot is [already] inside a shoe, nor may he smear it on his foot when it is [already] inside a sandal, but he may smear it on his foot and then place [his foot inside] a shoe, [or] smear it on his foot and then pace [his foot inside] a sandal. A Kohen may anoint himself with terumah oil and roll around on top of a new [leather] mat, and he need not be concerned.