ז אביי אמר רוב בשר מעכב איכא בינייהו
7 The first Tanna holds that it does not invalidate [it], a though he does delay, he performs the rites of a burntoffering with a sin-offering; whereas R'Eleazar son of R'Simeon holds that it does invalidate [it], and since he delays, he is merely cutting flesh.<span class="x" onmousemove="('comment',' The shechitah of an animal consists of cutting through both organs of the throat, viz., the windpipe and the gullet; should a delay occur between these two organs, it is invalid, and the animal is nebelah (q.v. Glos.) . The shechitah of a bird (of hullin) consists of cutting through one organ only (the second is optional) , since that is sufficient to kill it. Now, a bird burnt-offering must have both organs pinched (which is the equivalent of cut) through, and this can be done without delay between the organs; but when one nips both organs of a bird sin-offering, delay is inevitable, owing to the particular manner in which the rite must be performed, as stated infra. The first Tanna holds that delay between the two organs in the case of a burnt-offering does not invalidate the sacrifice, because the nipping of the second organ is not really part of the shechitah at all. Hence when he nips both organs of a sin-offering, he performs the same rite as would be valid in the case of a burnt-offering, and therefore it (the sin-offering) is unfit. R. Eleazar b. R. Simeon holds that delay in the case of a burnt-offering does invalidate the sacrifice, and since delay is inevitable in the case of a sin-offering, it is obvious that he is not treating it like a burnt-offering.');"><sup>8</sup></span> Abaye said: They differ as to whether [the cutting through of] the greater part of the flesh is indispensable.