Mishnah Chullin 7:3-4

You weren’t wrong to feel a bit lost in the labyrinth of ancient texts. We've all been there, staring at prohibitions about obscure animal parts and wondering, "How is this relevant to my life?" But what if those seemingly stale rules are actually vibrant, living metaphors for the very challenges and triumphs you face every single day?

Hook

Remember that glazed-over feeling in Hebrew school when the teacher droned on about eating... what? The sciatic nerve? If your memory of Jewish learning is punctuated by arcane dietary laws that felt utterly disconnected from modern life, you’re in good company. You weren't wrong to bounce off the idea that your spiritual growth hinged on the precise removal of a specific tendon from an animal’s thigh. It felt like a relic, a curious historical footnote, perhaps even a bizarre anachronism.

But here’s the thing: sometimes, the most rigid-seeming, detail-obsessed ancient texts hold the most profound and surprisingly fluid wisdom for contemporary adult life. We're going to dive back into the seemingly impenetrable world of Mishnah Chullin, specifically into the rules of the gid hanasheh, the sciatic nerve. And I promise you, by the end of our conversation, you'll see that this isn't just about meat; it's about boundaries, integrity, influence, and the subtle art of living a life that truly reflects your values. It’s about rediscovering the deep personal resonance hidden beneath layers of legalistic language, transforming a stale take on an ancient prohibition into a fresh, vital lens for understanding yourself and your world.

Context

Let's clear the air and demystify this particular dietary regulation, which often trips up beginners and seasoned learners alike.

The Origin Story: Jacob's Wrestle

The prohibition against eating the sciatic nerve (גיד הנשה, gid hanasheh) doesn't come from a health scare or a random divine decree. Its origin is deeply narrative, rooted in one of the most pivotal and mysterious moments in the Torah: Jacob’s all-night struggle with a divine being (Genesis 32:25-33). As dawn breaks, the being touches Jacob’s hip socket, dislocating it, and says, "Therefore the children of Israel eat not the sciatic nerve which is upon the spoon of the thigh, unto this day." This isn't just a physical injury; it's a spiritual transformation. Jacob emerges from this encounter not as Jacob (the "heel-grabber") but as Israel (the "God-wrestler"), marked by both his injury and his persistence. The sciatic nerve, therefore, becomes a permanent, physical reminder of this foundational moment of struggle, vulnerability, and resilience in the birth of the Jewish people. It's a taste of history, a constant prompt to remember where we come from and the battles that shaped us.

The Scope: Everywhere, Always, Almost Everything

Our Mishnah (Chullin 7:3) starts by emphasizing the expansive reach of this prohibition: it applies "both in Eretz Yisrael and outside of Eretz Yisrael, in the presence of, i.e., the time of, the Temple and not in the presence of the Temple, and with regard to non-sacred animals and with regard to sacrificial animals." It extends to "domesticated animals and to undomesticated animals, to the thigh of the right leg and to the thigh of the left leg." In short, this isn't some niche, temporary, or geographically limited rule. It's a fundamental, universal, and enduring prohibition that transcends time, place, and even the type of animal. The only major exception mentioned is birds, because, as the Mishnah dryly notes, they "have no spoon of the thigh"—a literal anatomical distinction.

The Practicalities: Removal and Measurement

Since the sciatic nerve is forbidden, it must be removed from kosher meat before consumption. This process, known as nikkur (denerving), is highly skilled. The Mishnah gets into the nitty-gritty: "One who removes the sciatic nerve must scrape away the flesh in the area surrounding the nerve to ensure that he will remove all of it." There's even a debate with Rabbi Yehuda, who suggests a less rigorous removal is sufficient. The Mishnah also specifies the minimum amount one must eat to incur a penalty: an "olive-bulk" (כזית, kazayit). Eating this amount, it states, incurs "forty lashes" (a symbolic reference to 39 lashes for a Torah transgression). But here's a curious detail: "If one eats an entire sciatic nerve and it does not constitute an olive-bulk, he is nevertheless liable," because "a complete sciatic nerve is a complete entity." This hints that sometimes, the completeness of an action or object holds significance beyond its mere quantity.

Demystifying the "Rule-Heavy" Misconception: It's Not Just About the Meat

Many of us, when faced with such detailed, seemingly arbitrary rules, default to a misconception: that these laws are merely about physical purity or divine tests of obedience. We might assume the sciatic nerve is somehow "unclean" or that God just likes detailed instructions. But this misses the deeper, more profound purpose. The gid hanasheh isn't about the meat itself being inherently bad. In fact, it applies to otherwise perfectly kosher animals. Its prohibition isn't about defilement; it's about memory, identity, and intentionality. It's a tangible, recurring ritual that embeds a foundational narrative—Jacob's struggle—into the very fiber of our daily sustenance. It's a practice of self-restraint and discernment, a constant reminder that even in the most mundane acts of eating, there are layers of meaning, history, and ethical consideration. The misconception that these laws are arbitrary or purely physical strips them of their power to shape our inner lives. Instead, let's see them as sophisticated tools for self-awareness and meaning-making, designed to infuse the sacred into the secular, one bite at a time.

Text Snapshot

The Mishnah, in its characteristic directness, lays down the law:

"The prohibition of eating the sciatic nerve applies both in Eretz Yisrael and outside of Eretz Yisrael… One who removes the sciatic nerve must scrape away the flesh in the area surrounding the nerve to ensure that he will remove all of it. One who eats an olive-bulk of the sciatic nerve incurs forty lashes. If one eats an entire sciatic nerve and it does not constitute an olive-bulk, he is nevertheless liable, because a complete sciatic nerve is a complete entity. If a thigh that was cooked with the sciatic nerve in it, if there is enough of the sciatic nerve in it to impart its flavor to the thigh, the entire thigh is forbidden for consumption."

(Mishnah Chullin 7:3-4 - https://www.sefaria.org/Mishnah_Chullin_7%3A3-4)

New Angle

Here’s where we get to the good stuff. Let’s peel back the layers of this ancient text and see how these seemingly obscure rules are actually brilliant frameworks for navigating the complexities of your adult life. You weren't wrong to find these laws baffling; you just needed a different lens.

Insight 1: The Invisible Boundary – Uncovering Your Personal Sciatic Nerves

The prohibition of the sciatic nerve is a masterclass in defining and maintaining internal boundaries. It’s a hidden, yet fundamental, aspect of an otherwise permissible food. This isn’t a superficial prohibition; it delves deep into the anatomy of the animal, requiring careful, often difficult, removal. This process offers a potent metaphor for identifying and addressing the subtle, often unseen, impediments in our own lives—our personal "sciatic nerves."

Consider the Mishnah's insistence that the prohibition applies "everywhere, always, to all animals" (except birds). This universality signals that some boundaries are non-negotiable, fundamental to identity, regardless of external circumstances. For us, what are those core ethical or personal boundaries that define who we are, no matter our environment, career, or relationships? Are they truly universal in our lives, or do we allow them to flex and bend depending on convenience or context?

The Challenge of Removal: "All of It" vs. "Just the Main Part"

The Mishnah states, "One who removes the sciatic nerve must scrape away the flesh in the area surrounding the nerve to ensure that he will remove all of it." Rabbi Yehuda, however, offers a more lenient view: "Scraping is not required; it is sufficient to excise it from the area above the rounded protrusion in order to thereby fulfill the mitzva of removal." (Mishnah Chullin 7:3 - https://www.sefaria.org/Mishnah_Chullin_7%3A3).

This ancient debate is a vivid mirror for our modern struggles with integrity and self-improvement. How often do we face a personal "sciatic nerve"—a difficult habit, a lingering bias, a toxic commitment—and wonder: Do I need to remove all of it, digging deep and addressing every root and branch? Or is it enough to excise the main, most obvious part, leaving some of the trickier, more embedded bits?

• In Work: This plays out in ethical dilemmas. Do you cut corners on a project, just enough to get by, or do you insist on thoroughness, even when it’s harder? Do you address a systemic issue in your workplace by only tackling the most visible symptom (R. Yehuda’s approach), or do you commit to the arduous "scraping away" required to uproot the entire problem, even the hidden tendrils? For instance, addressing burnout in a team—do you just offer a mindfulness app (excising the main part) or do you tackle the underlying structural issues, workload, and culture (scraping away all of it)? The latter is exhausting, but often necessary for true change. This matters because superficial fixes often lead to a recurrence of the problem, eroding trust and long-term sustainability.
• In Family Life: Think about inherited family patterns or communication styles. A "sciatic nerve" might be a tendency toward passive aggression, or a difficulty expressing vulnerability. Do you work to remove "all of it," painstakingly unlearning old habits and building new ones, or do you simply manage the most obvious outbreaks, hoping the rest remains dormant? If you avoid addressing the deeper roots of conflict, you might maintain superficial peace, but true intimacy and resolution remain out of reach. This matters because unaddressed "sciatic nerves" in family dynamics can silently undermine relationships and pass on unhealthy patterns to the next generation.
• In Personal Meaning: This is about self-definition. What aspects of yourself, perhaps ingrained from childhood or past experiences, are holding you back from living authentically? It could be imposter syndrome, a need for external validation, or a fear of failure. Do you simply perform the role expected of you, masking the inner discomfort (R. Yehuda), or do you bravely "scrape away" the layers of conditioning to reveal your true self, even if it’s messy and uncomfortable? This matters because true meaning and fulfillment come from aligning your actions with your deepest self, not from maintaining a façade.

The Rabbis’ insistence on removing "all of it" isn’t about perfectionism for perfectionism’s sake. It’s about recognizing that some impurities, even small ones, have a way of lingering and influencing the whole. It's a call to thoroughness, to a deep and honest engagement with what truly needs to change.

The "Complete Entity" and the "Fetus" Debate: When Does a Boundary Begin to Apply?

The Mishnah presents another fascinating nuance: "If one eats an entire sciatic nerve and it does not constitute an olive-bulk, he is nevertheless liable, because a complete sciatic nerve is a complete entity." (Mishnah Chullin 7:3 - https://www.sefaria.org/Mishnah_Chullin_7%3A3). This is a powerful idea. Normally, a minimum measure (like an olive-bulk) is required for transgression. But some things, by their very nature, are significant in their entirety, regardless of size. A "complete entity" carries weight, even if small.

We also have the debate about a "fetus" (shalil): "And the prohibition applies to a late-term animal fetus [shalil] in the womb. Rabbi Yehuda says: It does not apply to a fetus; and similarly, its fat is permitted." (Mishnah Chullin 7:3 - https://www.sefaria.org/Mishnah_Chullin_7%3A3). This asks: When does a boundary begin to apply? Is it only when something is fully developed, or does it apply even in its nascent, incomplete form?

• In Work: Think about integrity in nascent projects or ideas. A "complete entity" might be a seemingly small ethical lapse in the early stages of a project, like fudging a few numbers in a preliminary report. Even if it’s "less than an olive-bulk" in immediate impact, the Mishnah suggests you're "liable" because it's a complete act of dishonesty. The "fetus" debate asks: do ethical standards apply from the very conception of an idea, or only once it's fully formed and impactful? If you allow small compromises at the "fetus" stage, you might find larger ones easier later. This matters because the foundation laid in the early stages of any endeavor often determines its ultimate trajectory and integrity.
• In Family Life: Consider the development of values in children. Does a boundary, like honesty or respect, apply to a child's earliest, clumsy attempts at behavior (the "fetus"), or only once they are fully capable of understanding the implications? The Mishnah's general ruling (it applies to a fetus) suggests that foundational values must be instilled and maintained from the very beginning, even in their "incomplete" forms. A small, complete act of kindness or sharing, even from a toddler, holds significant weight in shaping character. This matters because consistent application of values from an early age builds a strong moral compass that guides individuals through life.
• In Personal Meaning: This speaks to the integrity of our intentions. A "complete entity" could be a small, private act of self-sabotage, like consistently procrastinating on a passion project. Even if it doesn't seem to have external consequences yet, it's a complete act of undermining your own goals. The "fetus" debate asks: do you hold yourself accountable for the intentions and nascent ideas that haven't fully materialized, or only for fully realized actions? Taking responsibility for the "fetus" of a bad habit before it grows can be transformative. This matters because self-awareness and integrity begin with acknowledging and addressing the smallest, most private acts that contradict our aspirations.

Rabbi Yehuda's "Loophole": The Right Leg and the Nullification of Mitzvah

Rabbi Yehuda often presents a more lenient view in the Mishnah. In the case of eating from both sciatic nerves (right and left), the Rabbis say one incurs 80 lashes (40 for each). Rabbi Yehuda says: "He incurs only forty lashes," because he believes the prohibition only applies to one leg (specifically, the right one, as noted by Tosafot Yom Tov - https://www.sefaria.org/Tosafot_Yom_Tov_on_Mishnah_Chullin.7.3.2?lang=en&with=all&lang2=en). Furthermore, Mishnat Eretz Yisrael points out that Rabbi Yehuda's position, by requiring one to eat from both legs (because one doesn't know which is forbidden), and potentially requiring a certain volume, effectively creates a situation where "the chance that a person will eat from both thighs and an olive-bulk (from each or both) during a meal is negligible." This, the commentary concludes, "creates a wide opening to blur the mitzvah and ignore it in practice." (Mishnat Eretz Yisrael on Mishnah Chullin 7:3:6-9 - https://www.sefaria.org/Mishnat_Eretz_Yisrael_on_Mishnah_Chullin.7.3.6-9?lang=en&with=all&lang2=en).

This is a profound insight into human nature. How often do we, like Rabbi Yehuda, find ways to subtly nullify our own ethical or personal commitments? We might not outright reject a value, but we create conditions and loopholes that make its practical application almost impossible.

• In Work: Do you commit to a company's stated values, but then find reasons why your department or your project is an "exception" that doesn't quite have to adhere to them? For example, if a company champions work-life balance, but you (or your manager) consistently push for "just one more late night" or "just this one weekend," you’re creating a practical nullification of that value. This matters because a culture of subtle exceptions erodes genuine commitment to values, leading to cynicism and disengagement.
• In Family Life: You might say you value open communication, but then consistently choose the busiest times to bring up difficult topics, knowing they won’t be properly discussed. Or you insist on a rule for your children, but then consistently fail to enforce it, effectively nullifying its impact. This matters because inconsistent boundaries create confusion and can undermine trust, making it harder for family members to rely on stated values.
• In Personal Meaning: You might declare a commitment to mindfulness or creativity, but then fill your schedule so completely that you never have a genuine "free moment" to practice it. You haven't rejected the value, but you've made its actualization practically impossible. This matters because self-deception about our commitments prevents genuine growth and leaves us feeling unfulfilled, despite our good intentions.

The tension between the Rabbis and Rabbi Yehuda highlights a crucial aspect of personal growth: the constant vigilance required to prevent our own rationalizations from eroding our deepest commitments. It's about recognizing when we're creating a "wide opening to blur the mitzvah and ignore it in practice."

Insight 2: The Taste Test – When Does Something "Impart Flavor"?

The final part of our Mishnah shifts from the nerve itself to its potential impact when cooked with other foods. This is where the concept of nosen ta’am (נותן טעם), "imparting flavor," becomes central.

"In the case of a thigh that was cooked with the sciatic nerve in it, if there is enough of the sciatic nerve in it to impart its flavor to the thigh, the entire thigh is forbidden for consumption. How does one measure whether there is enough sciatic nerve to impart flavor to the meat of the entire thigh? One relates to it as though the sciatic nerve were meat imparting flavor to a turnip." (Mishnah Chullin 7:4 - https://www.sefaria.org/Mishnah_Chullin_7%3A4)

This section is a brilliant, practical guide to understanding the subtle, yet powerful, influence of forbidden elements on an otherwise permitted whole. It's not just about the direct consumption of the nerve; it's about its ability to taint or flavor the entire dish. This concept offers a profound lens for analyzing the influences—both positive and negative—that shape our lives, our projects, and our relationships.

The Potency of Subtle Influence: A Sciatic Nerve to a Turnip

The Mishnah's rule is clear: if the forbidden sciatic nerve imparts its flavor, the entire thigh is forbidden. The analogy "as though the sciatic nerve were meat imparting flavor to a turnip" is crucial. It’s not just a simple ratio; it implies a qualitative assessment. A forbidden flavor, even from a small piece, can permeate and change the nature of the whole.

• In Work: Think about workplace culture. A single cynical colleague, a boss who gossips, or a small but consistent act of unethical behavior (the "sciatic nerve") can, over time, "impart its flavor" to the entire team or department. Even if you're not directly participating, the pervasive atmosphere can make the "entire thigh" (your work environment, your morale, your own ethical compass) feel forbidden or compromised. Conversely, a single person who consistently champions kindness, integrity, or innovation can "impart their flavor" in a positive way. This matters because the aggregate of small influences shapes the overall health and productivity of an organization, often more than explicit policies.
• In Family Life: Consider the "flavor" of your home environment. A small but persistent source of negativity—unresolved arguments, unspoken resentments, a critical parent—can permeate the entire family dynamic. Even if individual interactions are generally positive, that underlying "flavor" can make the whole feel less nourishing. On the other hand, a consistent practice of gratitude, open communication, or shared joy (even in small doses) can imbue the entire family experience with warmth and resilience. This matters because the emotional "flavor" of a home profoundly impacts the well-being and development of everyone living in it, especially children.
• In Personal Meaning: What "flavors" are you allowing into your internal landscape? The books you read, the news you consume, the social media feeds you scroll, the conversations you engage in—these are all "ingredients" in the "dish" of your mind and spirit. Even a seemingly small dose of negativity, comparison, or superficiality can "impart its flavor," making your inner world feel less authentic or fulfilling. Conversely, intentionally seeking out inspiration, deep thought, or meaningful connection can infuse your life with purpose. This matters because the conscious curation of our mental and spiritual diet directly influences our sense of peace, purpose, and overall well-being.

The Unidentified Piece: Vigilance and Clarity

The Mishnah extends this concept: "And similarly, in the case of a piece of an animal carcass or a piece of non-kosher fish that was cooked with similar pieces of kosher meat or fish, when one identifies the forbidden piece and removes it, the rest of the meat or fish is forbidden only if the forbidden piece was large enough to impart flavor to the entire mixture. And if he does not identify and remove the forbidden piece, all the pieces are forbidden, due to the possibility that each piece one selects might be the forbidden piece; but the broth is forbidden only if the forbidden piece imparts flavor to the broth." (Mishnah Chullin 7:4 - https://www.sefaria.org/Mishnah_Chullin_7%3A4).

This passage is a masterclass in the importance of identification and clarity. If you can point to the forbidden element, you can assess its impact. But if you cannot identify it, if it's indistinguishable from the permitted, then all the similar pieces become forbidden. This is a powerful lesson in vigilance and discernment.

• In Work: Imagine a project where you suspect some data might be unreliable or unethical, but you can't pinpoint exactly which part. If you can't identify the "non-kosher piece," the entire dataset, or even the entire project, becomes suspect. The inability to distinguish the corrupted from the pure compromises the whole. This highlights the critical importance of transparency, clear documentation, and ethical audits. This matters because ambiguity around integrity can undermine the credibility and trustworthiness of an entire endeavor or organization.
• In Family Life: This speaks to unresolved conflicts or hidden resentments. If there's an issue festering that no one names or addresses (the "unidentified piece"), it can cast a pall over all interactions. You might feel a general tension, but because you can't identify its source, every interaction becomes potentially contaminated. Only by bringing the issue to light can you assess its "flavor" and decide how to proceed. This matters because unaddressed issues can create a chronic state of discomfort and disconnection, preventing genuine intimacy.
• In Personal Meaning: This is about self-awareness. Are there aspects of your personality, your motivations, or your beliefs that you haven't fully examined? If you're carrying around unexamined assumptions, biases, or unresolved emotional baggage (the "unidentified pieces"), they can subtly influence all your decisions and perceptions. You might find yourself acting in ways that don't align with your values, and because you haven't identified the source, your entire sense of self feels "forbidden" or inauthentic. The "broth" (your overall life experience) might be fine if the unidentified piece is small, but the individual "pieces" (your specific actions or relationships) remain compromised. This matters because true self-knowledge and intentional living require the courage to identify and address the hidden influences that shape us.

The Mishnah, through the seemingly mundane rules of the sciatic nerve and its culinary impact, offers a profound framework for understanding the invisible boundaries we must set, the subtle influences that shape our lives, and the critical importance of discernment and integrity. It shows us that life isn't just about what's overtly forbidden or permitted, but about the nuanced interplay of hidden elements and their pervasive "flavor." You weren't wrong to think these rules were complicated; you just needed to see them as a mirror for your own complex, rich, and flavorful life.

Low-Lift Ritual

Let's make this ancient wisdom actionable. This week, try a simple "Flavor Scan." It takes less than two minutes, and you can do it anytime, anywhere.

The "Flavor Scan"

Practice: Choose one recurring activity in your daily life – maybe your commute, your morning coffee, your first task at work, or the few minutes before bed. For this week, as you engage in that activity, pause for 60-90 seconds and ask yourself:

1. "What 'flavor' is this moment/activity imparting to me right now?"

   • Is it a flavor of calm, focus, creativity? (A nourishing broth)
   • Is it a flavor of anxiety, rushing, negativity, comparison? (A subtle, potentially forbidden taint)
   • Is there a "sciatic nerve" (a small, hidden, potentially negative influence) within this activity that's subtly shaping its flavor? This could be a distracting notification, an unexamined assumption, a persistent worry, or even the background noise.

2. If it's a desirable flavor: Acknowledge and savor it. Ask, "How can I amplify this flavor or carry it forward into my next activity?"

3. If it's an undesirable flavor:

   • Identify the "sciatic nerve": Can you pinpoint the specific, small element contributing to the negative flavor? (e.g., "The flavor of dread comes from checking my work email before I've even had coffee.")
   • Consider a "low-lift removal": Without judgment, simply observe. For today, can you choose to remove just one tiny piece of that "sciatic nerve"? (e.g., "For the next 15 minutes, I'll put my phone face down," or "I'll consciously take three deep breaths before diving into the next task.") You don't need to "scrape away all of it" right now, just identify and make one small, intentional adjustment.

Why this matters: This isn't about perfection; it’s about building awareness. Just as the Mishnah teaches us to be vigilant about the "flavor" of our food, this ritual trains you to become discerning about the emotional, mental, and spiritual "flavors" of your daily experiences. By regularly scanning for these subtle influences, you empower yourself to make conscious choices about what you allow to "impart flavor" to your life, moving from passive consumption to active curation. It helps you recognize that even small, seemingly insignificant elements can have a pervasive impact, and that taking tiny, intentional steps can profoundly shift your experience.

Chevruta Mini

Grab a friend, a partner, or even just your inner dialogue, and wrestle with these questions:

1. Think about a current project or relationship in your life. What might be an "unidentified piece" (Mishnah Chullin 7:4 - https://www.sefaria.org/Mishnah_Chullin_7%3A4) within it—a subtle, perhaps unexamined, influence or dynamic that might be "imparting a flavor" you don't fully recognize? How might you go about identifying it?
2. Reflect on a personal boundary or value you hold. Have you, like Rabbi Yehuda's lenient interpretations (Mishnat Eretz Yisrael on Mishnah Chullin 7:3:6-9 - https://www.sefaria.org/Mishnat_Eretz_Yisrael_on_Mishnah_Chullin.7.3.6-9?lang=en&with=all&lang2=en), created any subtle "loopholes" or conditions that, in practice, make it difficult to fully uphold that boundary or value? What would it mean to recommit to "removing all of it" (Mishnah Chullin 7:3 - https://www.sefaria.org/Mishnah_Chullin_7%3A3), even in a small way?

Takeaway

The ancient rules of the gid hanasheh aren't just about meat; they're a profound spiritual technology for discernment and integrity. They teach us that true ethical living and meaning-making aren't solely about grand gestures or avoiding obvious wrongs. They're about the often-hidden "sciatic nerves" within ourselves and our systems—the subtle habits, biases, and unexamined influences that, if left unaddressed, can taint the "flavor" of our entire lives. By learning to identify, meticulously address, and constantly monitor these subtle elements, we cultivate a life of deeper authenticity, intentionality, and conscious choice. You weren't wrong to find these laws perplexing; you just needed to see that they offer a powerful framework for dissecting the anatomy of your own ethical and meaningful existence.

Citations

• Mishnah Chullin 7:3-4: https://www.sefaria.org/Mishnah_Chullin_7%3A3-4
• Rambam on Mishnah Chullin 7:3:1: https://www.sefaria.org/Rambam_on_Mishnah_Chullin.7.3.1?lang=en&with=all&lang2=en
• Tosafot Yom Tov on Mishnah Chullin 7:3:1: https://www.sefaria.org/Tosafot_Yom_Tov_on_Mishnah_Chullin.7.3.1?lang=en&with=all&lang2=en
• Tosafot Yom Tov on Mishnah Chullin 7:3:2: https://www.sefaria.org/Tosafot_Yom_Tov_on_Mishnah_Chullin.7.3.2?lang=en&with=all&lang2=en
• Mishnat Eretz Yisrael on Mishnah Chullin 7:3:1-3: https://www.sefaria.org/Mishnat_Eretz_Yisrael_on_Mishnah_Chullin.7.3.1-3?lang=en&with=all&lang2=en
• Mishnat Eretz Yisrael on Mishnah Chullin 7:3:4-5: https://www.sefaria.org/Mishnat_Eretz_Yisrael_on_Mishnah_Chullin.7.3.4-5?lang=en&with=all&lang2=en
• Mishnat Eretz Yisrael on Mishnah Chullin 7:3:6-9: https://www.sefaria.org/Mishnat_Eretz_Yisrael_on_Mishnah_Chullin.7.3.6-9?lang=en&with=all&lang2=en
• Yachin on Mishnah Chullin 7:13:1: https://www.sefaria.org/Yachin_on_Mishnah_Chullin.7.13.1?lang=en&with=all&lang2=en
• Yachin on Mishnah Chullin 7:14:1: https://www.sefaria.org/Yachin_on_Mishnah_Chullin.7.14.1?lang=en&with=all&lang2=en