The Gemara brings a braita to prove that Rebbi differentiates between a slaughter performed with an item attached to the ground and one performed with an item that was originally detached but later became attached. An internal contradiction within the braita is resolved by applying this distinction.

The Gemara then delves into the specific cases within the braita. First, it addresses slaughtering using a mechanism. After raising a contradiction from a different braita that rules such a slaughter invalid, the conflict is resolved by distinguishing between a mechanism operated directly by human action and one that functions without human intervention or is only very indirectly affected by it.

Rava discusses whether an item that was detached and subsequently re-attached to the ground is legally considered "attached" or "detached" across various areas of halakha - idol worship, susceptibility to impurity, and slaughtering. He notes that regarding idol worship, it is considered detached. Regarding impurity, it is subject to a tannaitic debate. Regarding slaughter, however, he remains unsure. The Gemara cites three quotes from the previously mentioned braita to resolve the status for slaughter, but each proof is ultimately deemed inconclusive.

Shmuel limits a ruling in the braita - concerning slaughtering with a knife stuck in a wall - to a case where the animal is positioned below the knife. However, a contradictory braita is brought that makes no distinction regarding whether the animal is above or below. Two possible resolutions are suggested.

Rav Chisda (or a braita) discusses five laws involving a reed stalk, forbidding its use in various activities due to the risk of splinters. One of these laws states that one cannot slaughter with it, which contradicts another source permitting its use. The Gemara distinguishes between a soft reed (which grows in a marsh) and a hardened one, which is more likely to splinter.

The Mishna explains that "all may slaughter and forever." The term "all" is understood to include birds, which also require ritual slaughter. As for the term "forever," Raba explains that it follows the view of Rabbi Yishmael and serves to permit the consumption of meat even after the destruction of the Temple. Rav Yosef raises two difficulties with Raba's explanation.