Bekhorot 37 elsewhere in Shas

Chullin 46b:9: The Gemara asks: In accordance with whose opinion is this statement?
Kiddushin 24b:3-4: The Gemara answers that when each verse states: “To freedom shall he send him” (Exodus 21:26, 27), it then generalized again.
Avodah Zarah 74a:9: MISHNA: In the case of wine used for a libation that fell into a wine cistern, it is prohibited to derive benefit from all of the wine in the cistern, even if the volume of the wine used for a libation was tiny in comparison to the volume o
Beitzah 11a:20: However, according to the one who said that the halakha is not in accordance with the opinion of Rabbi Yehoshua, this is obvious.
Shevuot 4b:11: This is as it is taught in a baraita: The Torah provides the process by which a Hebrew slave who has already completed his six years of servitude may continue on as a slave of his master: “And you shall take the awl and put it through his e
Kiddushin 21b:5-6: The Sages taught: From the term “an awl” I have derived only that a master can pierce the ear of a Hebrew slave with an awl.
Bekhorot 51a:15-16: This is as it is taught in a baraita: The Torah provides the process by which a Hebrew slave who has already completed his six years of servitude may continue on as a slave of his master: “And you shall take the awl and put it through his e
Jerusalem Talmud Kiddushin 1:2:29: Rebbi Jehudah ben Rebbi Abun297In the Babli, 21b, and Sifry Deut.
Kiddushin 21b:12: It was further stated in the above baraita that Rabbi Elazar said: Yudan the Distinguished would teach: When they pierce a slave they pierce only the earlobe.
Eruvin 7a:7: The Gemara illustrates this principle with an example from the laws governing the spine and skull.
Temurah 32b:17-33a:2: The Gemara notes that it is taught in a baraita in accordance with the opinion of Rabbi Yoḥanan: The verse states: “And if it be any non-kosher animal, of which they may not bring an offering unto the Lord, then he shall set the animal befo
Menachot 101a:2-3: The Gemara asks: And where is a blemished animal called “impure” in the Torah?

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