## Chullin Daf 134b

###### Chullin 134b:1
[Chullin 134b:1](https://torahapp.org/share/book/Chullin/r/134b:1)

רֵאשִׁית הַגֵּז וְהַמַּתָּנוֹת, וּפִדְיוֹן הַבֵּן, וּפִדְיוֹן פֶּטֶר חֲמוֹר – לִפְטוּר.

**William Davidson Edition - English:**
And these are the four uncertainties with regard to a convert where the *halakha* is lenient: The first is an uncertainty with regard to **the first sheared** wool of one’s sheep, where it is uncertain whether they were shorn before or after his conversion. **And** the second is whether or not the obligation of giving **the gifts** of the foreleg, the jaw, and the maw applies to his animal. **And** the third is an uncertainty with regard to the obligation to give five *sela* for the mitzva of the **redemption of** the firstborn **son,** where it is uncertain if he was born before or after the owner’s conversion. **And** the last is an uncertainty with regard to the **redemption of a firstborn donkey** by means of a sheep or a goat, where it is uncertain if it was born before or after the owner’s conversion. In each of these instances, the uncertainty is only with regard to monetary matters, and therefore the *halakha* is **that** one is **exempt.**


###### Chullin 134b:2
[Chullin 134b:2](https://torahapp.org/share/book/Chullin/r/134b:2)

כִּי אֲתָא רָבִין, אָמַר: קָמָה אַקָּמָה רְמִי לֵיהּ.

**William Davidson Edition - English:**
In connection to the previous discussion between Rabbi Shimon ben Lakish and Rabbi Yoḥanan, the Gemara relates that **when Ravin came** from Eretz Yisrael to Babylonia, **he said** a slightly different version of the above discussion: Rabbi Shimon ben Lakish **raised** the **contradiction** to the opinion of Rabbi Meir from a *baraita* that states that Rabbi Meir exempts the **standing** crop of a convert from the obligation to leave gleanings for the poor when it is uncertain whether the crop was harvested before or after his conversion. This *baraita* is in contradiction **to** the *baraita* that likewise discusses the **standing** crop: Grain whose status as gleanings is uncertain is considered gleanings. Rabbi Yoḥanan resolved this contradiction by explaining that the second *baraita* is the opinion of Rabbi Meir only according to Rabbi Yehuda ben Agra.


###### Chullin 134b:3
[Chullin 134b:3](https://torahapp.org/share/book/Chullin/r/134b:3)

לֵוִי זְרַע בְּכִישָׁר, וְלָא הֲווֹ עֲנִיִּים לְמִשְׁקַל לֶקֶט. אֲתָא לְקַמֵּיהּ דְּרַב שֵׁשֶׁת, אֲמַר לֵיהּ: ״לֶעָנִי וְלַגֵּר תַּעֲזֹב אֹתָם״, וְלֹא לְעוֹרְבִים וְלֹא לַעֲטַלֵּפִים.

**William Davidson Edition - English:**
§ With regard to gifts left for the poor, the Gemara relates that **Levi sowed** crops in his field **in Kishar, but there were no poor** people in Kishar **to take gleanings** from his field. Levi **came before Rav Sheshet** to ask what should be done with the gleanings. Rav Sheshet **said to him:** The verse states with regard to the mitzvot of *pe’a* and gleanings: **“You shall leave them for the poor and for the stranger”** (Leviticus 23:22), **and not for the ravens nor for the bats.** Since there are no poor people to take the gleanings, you should take them for yourself.


###### Chullin 134b:4
[Chullin 134b:4](https://torahapp.org/share/book/Chullin/r/134b:4)

מֵיתִיבִי: אֵין מְבִיאִין תְּרוּמָה, לֹא מִגּוֹרֶן לָעִיר, וְלֹא מִמִּדְבָּר לַיִּשּׁוּב, וְאִם אֵין שָׁם כֹּהֵן – שׂוֹכֵר פָּרָה וּמְבִיאָהּ, מִפְּנֵי הֶפְסֵד תְּרוּמָה.

**William Davidson Edition - English:**
The Gemara **raises an objection** from a *baraita*: The owner of a field **does not** need to expend the effort to **bring *teruma*, neither from the threshing floor to the city nor from the wilderness to a settled area,** in order to give it to a priest. Rather, the priest must travel to the field to receive the *teruma*. **And if there is no priest there,** at the threshing floor or in the wilderness, to receive the *teruma*, the owner must **hire a cow and bring** the *teruma* to the city, **due to** the **loss of *teruma*** that would occur if it were left in the field. According to this *baraita*, the owner of the field should likewise be obligated to do the same with gleanings.


###### Chullin 134b:5
[Chullin 134b:5](https://torahapp.org/share/book/Chullin/r/134b:5)

שָׁאנֵי תְּרוּמָה, דְּטָבְלָה, וְלָא סַגִּיא דְּלָא מַפְרֵישׁ לַהּ.

**William Davidson Edition - English:**
The Gemara explains: ***Teruma* is different,** in **that** if it is not separated **it** causes the entire crop to be considered **untithed, and** it is therefore **not possible for** one **not** to **separate** *teruma* from the crop. By contrast, gleanings do not render the remaining crop prohibited for consumption, and therefore it is not necessary to set them aside and remove them.


###### Chullin 134b:6
[Chullin 134b:6](https://torahapp.org/share/book/Chullin/r/134b:6)

וַהֲרֵי מַתָּנוֹת, דְּלָא טָבְלִי, וְתַנְיָא: מָקוֹם שֶׁנָּהֲגוּ לִמְלוֹג בַּעֲגָלִים – לֹא יַפְשִׁיט אֶת הַזְּרוֹעַ.

**William Davidson Edition - English:**
The Gemara objects: **But** what about the case of the **gifts** of the priesthood, **which do not render** the rest of the animal **untithed,** i.e., they do not prohibit the entire animal in consumption before they are separated. **And** nevertheless **it is taught** in a *baraita*: In a **place where they were accustomed to put the** meat of slaughtered **calves in boiling water** in order to remove the hairs from the skin, and then eat the meat with the skin still attached to the flesh, one **may not skin the foreleg** before giving it to the priest. Rather, he gives it with its skin intact.


###### Chullin 134b:7
[Chullin 134b:7](https://torahapp.org/share/book/Chullin/r/134b:7)

לְהַפְשִׁיט אֶת הָרֹאשׁ – לֹא יַפְשִׁיט אֶת הַלֶּחִי, וְאִם אֵין שָׁם כֹּהֵן – מַעֲלִין אוֹתָן בְּדָמִים וְאוֹכְלָן, מִפְּנֵי הֶפְסֵד כֹּהֵן.

**William Davidson Edition - English:**
The *baraita* continues: Similarly, in a place where people are accustomed **to skin the head** of an animal, one **may not skin the** cheek of the **jaw** of an animal before giving it to the priest, but must give it with its skin intact so that the priest may use the skin as he wishes. **And if there is no priest** available to receive the gifts, the gifts are **appraised** by their **monetary** value, **and** the owner may **eat them** and gives their monetary value to a priest at the next available time, **due to** the **loss** that would otherwise be incurred by the **priest.** Evidently, one must expend effort to ensure that a priest receives the gifts despite the fact that they do not render the entire animal untithed. Why is the *halakha* different with regard to gleanings?


###### Chullin 134b:8
[Chullin 134b:8](https://torahapp.org/share/book/Chullin/r/134b:8)

שָׁאנֵי מַתְּנוֹת כְּהוּנָּה, דִּנְתִינָה כְּתִיבָא בֵּיהּ. הַשְׁתָּא דְּאָתֵית לְהָכִי, תְּרוּמָה נָמֵי נְתִינָה כְּתִיבָא בֵּיהּ.

**William Davidson Edition - English:**
The Gemara responds: The *halakha* **is different** in the case of **gifts of the priesthood, as** a term of **giving is written with regard to it:** “That they shall give to the priest the foreleg, and the jaw, and the maw” (Deuteronomy 18:3). This teaches that one must actively give the gifts to a priest, whereas no equivalent term is written with regard to gleanings. The Gemara adds: **Now that you have arrived at this** explanation with regard to gifts of the priesthood, one can likewise explain that the reason ***teruma*** must be brought to a locale where there is a priest is **likewise** due to the fact that a term of **giving is written with regard to it:** “The first fruits of your grain, of your wine, and of your oil, and the first sheared wool of your sheep you shall give him” (Deuteronomy 18:4), not because *teruma* renders the crop untithed.


###### Chullin 134b:9
[Chullin 134b:9](https://torahapp.org/share/book/Chullin/r/134b:9)

וְאֶלָּא ״תַּעֲזֹב״ יַתִּירָא לְמָה לִי?

**William Davidson Edition - English:**
The Gemara asks: **But** if so, **why do I** need the verse to state **an extra** term of **leaving** with regard to gleanings? One verse states: “Neither shall you gather the gleaning of your harvest, and your vineyard you shall not harvest completely, and the fallen fruit of your vineyard you shall not gather; you shall leave them for the poor and for the stranger” (Leviticus 19:9–10), and another verse states: “Neither shall you gather the gleaning of your harvest; you shall leave them for the poor and for the stranger” (Leviticus 23:22). Doesn’t this additional mention of leaving indicate that even if there are no poor people to take the gleanings, the owner must collect them and ensure that a poor person can claim them?


###### Chullin 134b:10
[Chullin 134b:10](https://torahapp.org/share/book/Chullin/r/134b:10)

לְכִדְתַנְיָא: הַמַּפְקִיר אֶת כַּרְמוֹ, וְלַשַּׁחַר הִשְׁכִּים וּבְצָרוֹ – חַיָּיב בְּפֶרֶט וּבְעוֹלֵלוֹת וּבְשִׁכְחָה וּבְפֵאָה, וּפָטוּר מִן הַמַּעַשְׂרוֹת.

**William Davidson Edition - English:**
The Gemara responds: No, the extra term of leaving is required **for that which is taught** in a *baraita*: With regard to **one who declares his vineyard ownerless, and in the morning awoke** and reclaimed the ownerless vineyard **and harvested** the grapes, he **is obligated in** the mitzva of leaving **individual fallen** grapes for the poor [*peret*], **and in** the mitzva of leaving **incompletely formed clusters** of grapes for the poor [*olelot*], **and in** the mitzva of leaving **forgotten** clusters, **and in** the mitzva of ***pe’a*. And he is exempt from** the obligation to separate **the tithes** from the grapes, as the vineyard had been ownerless. The *baraita* rules that he is obligated in the gifts for the poor despite the *halakha* that the obligation to leave these gifts does not apply to an ownerless vineyard. It is derived from the additional mention of leaving that the obligation of gifts to the poor applies even to an ownerless field of this type.


###### Chullin 134b:11
[Chullin 134b:11](https://torahapp.org/share/book/Chullin/r/134b:11)

הָהוּא שַׂקָּא דְּדִינָרֵי דַּאֲתָא לְבֵי מִדְרְשָׁא, קָדֵים רַבִּי אַמֵּי וּזְכָה בָּהֶן. וְהֵיכִי עָבֵיד הָכִי? וְהָא כְּתִיב ״וְנָתַן״ וְלֹא שֶׁיִּטּוֹל מֵעַצְמוֹ! רַבִּי אַמֵּי נָמֵי לַעֲנִיִּים זָכָה בָּהֶן.

**William Davidson Edition - English:**
§ In relation to the discussion of a case where the owner of a field takes gifts left for the poor for himself, the Gemara relates that there was **a certain sack of dinars that was brought to the study hall** to provide financial assistance for the students. **Rabbi Ami rushed and acquired them.** The Gemara asks: **And how can he act in this** manner? **But isn’t it written** with regard to gifts of the priesthood: **“That they shall give** to the priest” (Deuteronomy 18:3), and the Sages derived from the verse that a priest should receive the gifts **and he should not take** them **by himself.** The same applies to gifts for the poor as well. The Gemara responds: **Rabbi Ami too** did not take the gifts for himself. Rather, **he acquired them for the poor.**


###### Chullin 134b:12
[Chullin 134b:12](https://torahapp.org/share/book/Chullin/r/134b:12)

וְאִיבָּעֵית אֵימָא: אָדָם חָשׁוּב שָׁאנֵי, דְּתַנְיָא: ״וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו״ – שֶׁיְּהֵא גָּדוֹל מֵאֶחָיו בְּנוֹי, בְּחָכְמָה, וּבְעוֹשֶׁר.

**William Davidson Edition - English:**
**And if you wish, say** instead that the *halakha* with regard to **a distinguished person** such as Rabbi Ami, who was the head of the yeshiva, **is different,** and he may acquire the gifts for himself. **As it is taught** in a *baraita* that the verse: **“And the priest who is greater than his brethren”** (Leviticus 21:10), indicates **that** the High Priest **should be greater than his** priestly **brethren in beauty, in wisdom, and in wealth.**


###### Chullin 134b:13
[Chullin 134b:13](https://torahapp.org/share/book/Chullin/r/134b:13)

אֲחֵרִים אוֹמְרִים: מִנַּיִן שֶׁאִם אֵין לוֹ, שֶׁאֶחָיו הַכֹּהֲנִים מְגַדְּלִין אוֹתוֹ? תַּלְמוּד לוֹמַר: ״וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו״ – גַּדְּלֵהוּ מִשֶּׁל אֶחָיו.

**William Davidson Edition - English:**
**Others say: From where** is it derived **that if** the High Priest **does not have** property of his own, **his brethren the priests elevate him** and render him wealthy from their own property? **The verse states: “And the priest who is greater than his brethren,”** i.e., they must **elevate him from** the property **of his brethren.** Since the members of the study hall are required to enrich Rabbi Ami from their own property, it is certainly permitted for him to take these gifts for himself.


###### Chullin 134b:14
[Chullin 134b:14](https://torahapp.org/share/book/Chullin/r/134b:14)

**מַתְנִי׳** אֵיזֶהוּ הַזְּרוֹעַ? מִן הַפֶּרֶק שֶׁל אַרְכוּבָּה עַד כַּף שֶׁל יָד, וְהוּא שֶׁל נָזִיר, וּכְנֶגְדּוֹ בָּרֶגֶל – שׁוֹק. רַבִּי יְהוּדָה אוֹמֵר: שׁוֹק מִן הַפֶּרֶק שֶׁל אַרְכוּבָּה עַד סוֹבֶךְ שֶׁל רֶגֶל. אֵי זֶהוּ לֶחִי? מִן הַפֶּרֶק שֶׁל לֶחִי עַד פִּיקָה שֶׁל גַּרְגֶּרֶת.

**William Davidson Edition - English:**
**MISHNA:** **What is the** definition of the **foreleg** that is given to the priests as one of the gifts? It is the part of the leg **from the joint of the** lower **knee until the rounded protrusion** surrounding the thigh bone **of the foreleg; and that is** the foreleg mentioned in the Torah **with regard to the nazirite:** “And the priest shall take the foreleg of the ram when it is cooked” (Numbers 6:19). **And the parallel in the hind leg is the thigh** that is given to the priest from the peace offering, which is also from the joint of the lower knee until the rounded protrusion surrounding the thigh bone. **Rabbi Yehuda says:** The **thigh is from the joint of the** lower **knee until the upper knee** joint, which connects the middle and upper parts of the leg. **What is the** definition of the **jaw?** It is **from the joint of the** lower **jaw** beneath the temples and downward **until the upper ring of the windpipe.**


###### Chullin 134b:15
[Chullin 134b:15](https://torahapp.org/share/book/Chullin/r/134b:15)

**גְּמָ׳** תָּנוּ רַבָּנַן: הַזְּרוֹעַ – זֶה זְרוֹעַ יָמִין. אַתָּה אוֹמֵר זֶה זְרוֹעַ יָמִין, אוֹ אֵינוֹ אֶלָּא זְרוֹעַ שְׂמֹאל? תַּלְמוּד לוֹמַר ״הַזְּרוֹעַ״.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: The verse states with regard to the gifts of the priesthood: “That they shall give to the priest the foreleg, and the jaw, and the maw” (Deuteronomy 18:3). **“The foreleg”; this is** the **right foreleg** of the animal. The *baraita* continues: **Do you say** that **this is** the **right foreleg, or is it only the left foreleg? The verse states: “The foreleg.”** The definite article indicates that the verse is referring to the right foreleg.


###### Chullin 134b:16
[Chullin 134b:16](https://torahapp.org/share/book/Chullin/r/134b:16)

מַאי תַּלְמוּדָא? כִּדְאָמַר רָבָא: ״הַיָּרֵךְ״ – הַמְיוּמֶּנֶת שֶׁבַּיָּרֵךְ, הָכָא נָמֵי: ״הַזְּרוֹעַ״ – הַמְיוּמָּן שֶׁבַּזְּרוֹעַ.

**William Davidson Edition - English:**
The Gemara asks: **What is the** biblical **derivation** for this, i.e., how is it understood from the definite article that the verse is referring to the right foreleg? The Gemara responds: It is derived **like that** which **Rava said** with regard to the verse: “Therefore the children of Israel do not eat the sciatic nerve which is upon the hollow of **the thigh”** (Genesis 32:33). The definite article indicates that this is referring to **the most important thigh. Here too,** the definite article in the term **“the foreleg”** indicates that the verse is referring to **the most important foreleg,** i.e., the right foreleg.


###### Chullin 134b:17
[Chullin 134b:17](https://torahapp.org/share/book/Chullin/r/134b:17)

״וְהַלְּחָיַיִם״ לְמַאי אֲתָא? לְהָבִיא צֶמֶר שֶׁבְּרֹאשׁ כְּבָשִׂים, וְשֵׂעָר שֶׁבִּזְקַן תְּיָישִׁים. ״וְהַקֵּבָה״ לְמַאי אֲתָא? לְהָבִיא חֵלֶב שֶׁעַל גַּבֵּי הַקֵּבָה, וְחֵלֶב שֶׁבְּתוֹךְ הַקֵּבָה. דְּאָמַר רַבִּי יְהוֹשֻׁעַ: כֹּהֲנִים נָהֲגוּ בּוֹ עַיִן יָפָה וּנְתָנוּהוּ לַבְּעָלִים. טַעְמָא דְּנָהֲגוּ, הָא לֹא נָהֲגוּ – דִּידֵיהּ הוּא.

**William Davidson Edition - English:**
The Gemara continues: And in the term **“and the jaw,” for what** purpose **does** the definite article **come,** i.e., what *halakha* does it teach? It serves **to include wool that is on the head of lambs and hair that is in the beard of goats** in the obligation to give the jaw to the priest. And in the term **“and the maw,” for what** purpose **does** the definite article **come?** It serves **to include fat that is on the maw and fat that is inside the maw** in the obligation to give the maw to the priest. **As Rabbi Yehoshua said: Priests behaved generously with** fat that is on the maw **and they gave it to** its **owner,** i.e., they relinquished their right to receive it. The Gemara infers: The **reason** this fat was not given to the priests is **that they behaved** generously, **but** had they **not behaved** generously, the fat would be **his,** the priest’s.


###### Chullin 134b:18
[Chullin 134b:18](https://torahapp.org/share/book/Chullin/r/134b:18)

דּוֹרְשֵׁי חֲמוּרוֹת הָיוּ אוֹמְרִים: הַזְּרוֹעַ – כְּנֶגֶד הַיָּד, וְכֵן הוּא אוֹמֵר: ״וַיִּקַּח רוֹמַח בְּיָדוֹ״.

**William Davidson Edition - English:**
The Gemara cites a homiletical idea with regard to the gifts of the priesthood: **The interpreters** of Torah **symbolism [*dorshei ḥamurot*] would say** with regard to the reason why the foreleg, the jaw, and the maw are given to the priests: **The foreleg corresponds to the hand** of Pinehas, son of Elazar the priest, who killed Zimri, son of Salu, thereby bringing an end to the plague that was ravaging the children of Israel. **And it likewise states** in the verse: **“And he took a spear in his hand”** (Numbers 25:7).


###### Chullin 134b:19
[Chullin 134b:19](https://torahapp.org/share/book/Chullin/r/134b:19)

וּלְחָיַיִם – כְּנֶגֶד תְּפִלָּה, וְכֵן הוּא אוֹמֵר: ״וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל״, קֵבָה – כְּמִשְׁמָעָהּ, וְכֵן הוּא אוֹמֵר: ״וְאֶת הָאִשָּׁה אֶל קֳבָתָהּ״.

**William Davidson Edition - English:**
**And** the **jaw** corresponds to the **prayer [*tefilla*]** offered by Pinehas during the aforementioned incident. **And so it states** in the verse: **“Then stood up Pinehas, and wrought judgment [*vayefallel*],** and so the plague was stayed. And that was counted to him for righteousness, to all generations forever” (Psalms 106:30). The **maw** is **as its plain meaning** in the verses describing the incident, **and it likewise states:** “And he thrust both of them through, the man of Israel, **and the woman through her belly.** So the plague was stayed from the children of Israel” (Numbers 25:8).


###### Chullin 134b:20
[Chullin 134b:20](https://torahapp.org/share/book/Chullin/r/134b:20)

וְתַנָּא מַיְיתֵי לַהּ מֵהָכָא: ״שׁוֹק הַיָּמִין״ – אֵין לִי אֶלָּא שׁוֹק הַיָּמִין, זְרוֹעַ מוּקְדָּשִׁין מִנַּיִן? תַּלְמוּד לוֹמַר ״תְּרוּמָה״. זְרוֹעַ חוּלִּין מִנַּיִן? תַּלְמוּד לוֹמַר ״תִּתְּנוּ״.

**William Davidson Edition - English:**
The Gemara above cited a source for the *halakha* that the right foreleg is given to the priest. The Gemara notes: **And** the ***tanna*** of the following *baraita* **cites** this *halakha* **from here:** The verse states with regard to the gift to the priest from a peace offering: “And **the right thigh** you shall give to the priest as a gift from your sacrifices of peace offerings” (Leviticus 7:32). **I have** derived **only** that **the right thigh** of a peace offering is given to the priest. **From where** do I derive that the right **foreleg** of the **sacrificial** ram of the nazirite is given to the priest? **The verse states:** “You shall give to the priest as **a gift.”** And **from where** is it derived that the right **foreleg** of **a non-sacred** animal is also given as a gift to the priest? **The verse states: “You shall give.”**


###### Chullin 134b:21
[Chullin 134b:21](https://torahapp.org/share/book/Chullin/r/134b:21)

אֵיזֶהוּ לֶחִי – מִן הַפֶּרֶק שֶׁל לְחִי וְעַד פִּיקָּה שֶׁל גַּרְגֶּרֶת, וְהָתַנְיָא: נוֹטְלָהּ וּבֵית שְׁחִיטָה עִמָּהּ?

**William Davidson Edition - English:**
§ The mishna taught: **What is** definition of **the jaw?** It is **from the joint of the jaw** beneath the temples and below **until the upper ring of the windpipe.** The Gemara objects: **But isn’t it taught** in a *baraita* that when one removes the jaw from the animal to give to the priest, **he removes it and the area of slaughter** on the throat **with it?** The area of slaughter is beyond the upper ring of the windpipe.


###### Chullin 134b:22
[Chullin 134b:22](https://torahapp.org/share/book/Chullin/r/134b:22)

לָא קַשְׁיָא: הָא רַבָּנַן, וְהָא רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס.

**William Davidson Edition - English:**
The Gemara responds: This is **not difficult.** Everyone agrees that the priest receives only the part until the upper ring of the windpipe, and the difference between the two rulings is that **this** mishna is in accordance with the opinion of **the Rabbis, and that** *baraita* is in accordance with the opinion of **Rabbi Ḥanina ben Antigonus.**


###### Chullin 134b:23
[Chullin 134b:23](https://torahapp.org/share/book/Chullin/r/134b:23)

דְּתַנְיָא: מוּגְרֶמֶת פְּסוּלָה, הֵעִיד רַבִּי חֲנִינָא בֶּן אַנְטִיגְנוֹס עַל מוּגְרֶמֶת שֶׁהִיא כְּשֵׁרָה.

**William Davidson Edition - English:**
The Gemara explains that this is **as it is taught** in a *baraita*: The slaughter of an animal in such a manner that the knife is **diverted** to an area above the place of slaughter on its throat is **not valid. Rabbi Ḥanina ben Antigonus testified with regard to** the slaughter of an animal when the knife is **diverted that it is valid** (see 18b). The *baraita* calls the area of the jaw until the upper ring of the windpipe the area of slaughter, in accordance with the opinion of Rabbi Ḥanina ben Antigonus, who maintains that it is also a valid area for slaughter.


###### Chullin 134b:24
[Chullin 134b:24](https://torahapp.org/share/book/Chullin/r/134b:24)

אִיבָּעֵית אֵימָא: הָא וְהָא רַבָּנַן, וּמַאי ״עִמָּהּ״? עִמָּהּ דִּבְהֵמָה.

**William Davidson Edition - English:**
And **if you wish, say** instead that **this** mishna **and that** *baraita* are both in accordance with the opinion of **the Rabbis, and what** does the *baraita* mean when it says: **With it?** It means that the area of slaughter remains **with the animal,** i.e., it remains with the owner and is not given to the priest.


###### Chullin 134b:25
[Chullin 134b:25](https://torahapp.org/share/book/Chullin/r/134b:25)

**הֲדַרַן עֲלָךְ הַזְּרוֹעַ וְהַלְּחָיַיִם.**