ואלא דקתני כיצד עושה מוריד את הקרבים למטה ומדיחן למה לי
this agreeing with R'Eleazar son of R'Simeon who maintained: Since the blood was sprinkled and the flesh had become acceptable<span class="x" onmousemove="('comment',' This is a technical term denoting that the flesh was now fit for its purpose.');"><sup>13</sup></span> even for a single hour, he must flay it, and its skin belongs to the priests.<span class="x" onmousemove="('comment',' Even if it became unfit after the sprinkling of the blood. Though the flesh cannot be burnt on the altar but in the place of burning unfit sacrifices, the skin is not burnt with it but belongs to the priests. So here too, when it is on top of the altar it must likewise be flayed and dismembered.');"><sup>14</sup></span>
Tosefta Chullin
One who slaughters from above, his slaughtering is valid. From below or from the sides [of the throat], his slaughtering is invalid (cf. Hul. 1:4, validating the latter). And from the nape of the neck is valid for melikah (pinching off the neck of a sacrificial bird offering). One who performs melikah from above, his melikah is valid. From below or from the sides, his melikah is invalid. Slaughtering [is performed] with a utensil, and melikah with the hand, and consequently it is said (Hul. 1:4), "[What is] valid for slaughter is invalid for melikah, [and what is] valid for melikah is invalid for slaughter." [Moreover,] the slaughter of a fowl inside [the Temple (see Zev. 85a:3)] is invalid, and the melikah is valid, [while] the melikah of a fowl outside [the Temple] is invalid and the slaughter is valid, and consequently it is said, "A valid location for slaughter is invalid for melikah, and a valid location for melikah is invalid for slaughter."
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