למה שמנו חכמים. אדרבה, למה שמנו חכמים אין להם עור! ואמר אביי, הכי קאמר: אין עור חלוק מבשר אלא למה שלא מנו חכמים, אמר ליה רבא: הא ״למה שמנו חכמים״ קאמר? אלא אמר רבא, הכי קאמר: אין עור מטמא כבשר אלא למה שמנו חכמים. מכלל דרבי יוחנן בן נורי הנך נמי דלא מנו חכמים מטמאין? והא קתני, רבי יוחנן בן נורי אומר: שמנה שרצים יש להן עורות ולא מטמאין! [אמר רב] אדא בר מתנה: תריץ הכי, וחכמים אומרים: לענין טומאה אין עור למה שמנו חכמים.
with regard to those animals enumerated by the rabbis as having skin, since their skin is considered by the rabbis to be similar to their flesh. The Talmud asks: On the contrary, those that the rabbis enumerated, whose skin and flesh are equated, do not have skins. And Abaye said: This is what the tanna in the baraita is saying: Only those that the rabbis did not enumerate have skin discrete from their flesh. Rava said to him: Doesn’t the baraita say the opposite: That those enumerated by the rabbis have skin discrete from their flesh? Rather, Rava said: This is what the baraita is saying: Only the skin of those animals enumerated by the rabbis transmits impurity like flesh. The Talmud asks: Is that to say by inference that R' Yoḥanan ben Nuri holds that even the creeping animals not enumerated by the rabbis also transmit impurity? Isn’t the opposite taught, that R' Yoḥanan ben Nuri says: The 8 creeping animals have skin that does not transmit impurity? Rav Adda bar Mattana said to resolve it this way: And the Rabbis say: With regard to impurity, those animals enumerated by the rabbis do not have skin. According to this explanation, R' Yoḥanan ben Nuri and the Rabbis disagree only with regard to the laws of impurity.