לא הא שחוטין מהן ירדו מהן לא ירדו והא כולן קתני כולם אחיין
That is obvious?<span class="x" onmousemove="('comment',' Obviously they cannot remain there but must be brought down and slaughtered, and then they will be taken up again. If then this is not taught for the sake of the inference (viz., that all of these, if slaughtered, do not descend) , it is altogether superfluous.');"><sup>8</sup></span> - In truth it refers to living animals which have a cataract in the eye, this being in accordance with R'Akiba who maintained that if these ascend they do not descend.<span class="x" onmousemove="('comment',' V. supra 77b. The Mishnah thus informs us that they must descend, and even if subsequently slaughtered they may not re-ascend.');"><sup>9</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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