חולין ב׳Chullin 2

Mishnah 1א׳

הַשּׁוֹחֵט אֶחָד בָּעוֹף, וּשְׁנַיִם בַּבְּהֵמָה, שְׁחִיטָתוֹ כְשֵׁרָה. וְרֻבּוֹ שֶׁל אֶחָד, כָּמוֹהוּ. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיִּשְׁחֹט אֶת הַוְּרִידִין. חֲצִי אֶחָד בָּעוֹף, וְאֶחָד וָחֵצִי בַּבְּהֵמָה, שְׁחִיטָתוֹ פְסוּלָה. רֹב אֶחָד בָּעוֹף וְרֹב שְׁנַיִם בַּבְּהֵמָה, שְׁחִיטָתוֹ כְשֵׁרָה:

One who slaughters one [of either the trachea or esophagus] for a bird, and both for cattle, his slaughter is valid. The majority of one [of the trachea or esophagus] is like [all of] it. Rabbi Yehuda says, "[Not] until he cuts the jugular veins." [If he cut] one half of one for a bird, and one and a half for cattle, his slaughter is unfit. [If he cut] the majority of one for a bird, and the majority of two for cattle, his slaughter is valid.

Mishnah 2ב׳

הַשּׁוֹחֵט שְׁנֵי רָאשִׁין כְּאֶחָד, שְׁחִיטָתוֹ כְשֵׁרָה. שְׁנַיִם אוֹחֲזִין בַּסַּכִּין וְשׁוֹחֲטִין, אֲפִלּוּ אֶחָד לְמַעְלָה וְאֶחָד לְמַטָּה, שְׁחִיטָתָן כְּשֵׁרָה:

One who slaughters two heads in one, his slaughter is valid. When two hold the knife and slaughter, even if one [held it] at the top and one at the bottom, their slaughter is valid.

Mishnah 3ג׳

הִתִּיז אֶת הָרֹאשׁ בְּבַת אַחַת, פְּסוּלָה. הָיָה שׁוֹחֵט וְהִתִּיז אֶת הָרֹאשׁ בְּבַת אַחַת, אִם יֵשׁ בַּסַּכִּין מְלֹא צַוָּאר, כְּשֵׁרָה. הָיָה שׁוֹחֵט וְהִתִּיז שְׁנֵי רָאשִׁים בְּבַת אַחַת, אִם יֵשׁ בַּסַּכִּין מְלֹא צַוָּאר אֶחָד, כְּשֵׁרָה. בַּמֶּה דְבָרִים אֲמוּרִים. בִּזְמַן שֶׁהוֹלִיךְ וְלֹא הֵבִיא, אוֹ הֵבִיא וְלֹא הוֹלִיךְ. אֲבָל אִם הוֹלִיךְ וְהֵבִיא, אֲפִלּוּ כָל שֶׁהוּא, אֲפִלּוּ בְאִזְמֵל, כְּשֵׁרָה. נָפְלָה סַכִּין וְשָׁחֲטָה, אַף עַל פִּי שֶׁשָּׁחֲטָה כְדַרְכָּהּ, פְּסוּלָה, שֶׁנֶּאֱמַר (דברים יב), וְזָבַחְתָּ וְאָכַלְתָּ, מַה שֶּׁאַתָּה זוֹבֵחַ, אַתָּה אוֹכֵל. נָפְלָה הַסַּכִּין וְהִגְבִּיהָהּ, נָפְלוּ כֵלָיו וְהִגְבִּיהָן, הִשְׁחִיז אֶת הַסַּכִּין וְעָף, וּבָא חֲבֵרוֹ וְשָׁחַט, אִם שָׁהָה כְדֵי שְׁחִיטָה, פְּסוּלָה. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם שָׁהָה כְדֵי בִקּוּר:

[If] one decapitated the head in one blow, it is invalid. [If] one was slaughtering and one decapitated the head in one blow: if the knife has a neck's width [outside of the neck], it is valid. [If] one was slaughtering and cut off two heads in one blow, if the knife has a neck's width [outside of the cut necks], it is valid. What case is being discussed? At a time when one extends [the knife] but does not bring it back [down the throat], or one brings it back but does not extend. But, if one extended and brought it back, any amount [of knife], even with a surgeon's knife, it is valid. A knife that falls and slaughters, even if it slaughtered in its [proper] manner, [the slaughter] is invalid. For it is said "Then you shall slaughter and then you shall eat," (Deuteronomy 27:7). That which you slaughter, you eat. If the knife fell and he picked it up; or his clothes fell and he picked them up; or he sharpened the knife and became weary; and then his fellow came and slaughtered: if he delayed the amount of time it takes to slaughter, [the slaughter] is invalid. Rabbi Shimon said, "If he delayed the amount of time it takes to investigate [the knife]."

Mishnah 4ד׳

שָׁחַט אֶת הַוֶּשֶׁט וּפָסַק אֶת הַגַּרְגֶּרֶת, אוֹ שָׁחַט אֶת הַגַּרְגֶּרֶת וּפָסַק אֶת הַוֶּשֶׁט, אוֹ שֶׁשָּׁחַט אַחַד מֵהֶן וְהִמְתִּין לָהּ עַד שֶׁמֵּתָה, אוֹ שֶׁהֶחֱלִיד אֶת הַסַּכִּין תַּחַת הַשֵּׁנִי וּפְסָקוֹ, רַבִּי יְשֵׁבָב אוֹמֵר, נְבֵלָה. רַבִּי עֲקִיבָא אוֹמֵר, טְרֵפָה. כְּלָל אָמַר רַבִּי יְשֵׁבָב מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁנִּפְסְלָה בִשְׁחִיטָתָהּ, נְבֵלָה. כֹּל שֶׁשְּׁחִיטָתָהּ כָּרָאוּי וְדָבָר אַחֵר גָּרַם לָהּ לִפָּסֵל, טְרֵפָה. וְהוֹדָה לוֹ רַבִּי עֲקִיבָא:

[If] he cut the esophagus and tore the trachea; or cut the trachea and tore the esophagus; or cut one of the them and left it until it dies; or he hid the knife under the second and ripped it: Rabbi Yishbav says, “It is a nevelah [an improperly slaughtered animal of a permitted species].” Rabbi Akiva says, “It is a tereifah [an animal with a mortal condition such that it would die within one year]. A general principle said by Rabbi Yishbav in the name of Rabbi Yehoshua: “Anything invalidated in its slaughtering is a nevelah; anything where its slaughtering is proper but another issue caused it to become invalid is a terefah.” Then Rabbi Akiva agreed with him.

Mishnah 5ה׳

הַשּׁוֹחֵט בְּהֵמָה חַיָּה וְעוֹף וְלֹא יָצָא מֵהֶן דָּם, כְּשֵׁרִים, וְנֶאֱכָלִים בְּיָדַיִם מְסֹאָבוֹת, לְפִי שֶׁלֹּא הֻכְשְׁרוּ בְדָם. רַבִּי שִׁמְעוֹן אוֹמֵר, הֻכְשְׁרוּ בַשְּׁחִיטָה:

One who slaughters cattle, a wild animal, or a bird, and no blood came out, they are valid and are eaten with unclean hands for they are not made fit to contract impurity by blood. Rabbi Shimon says, they are made fit by the slaughter.

Mishnah 6ו׳

הַשּׁוֹחֵט אֶת הַמְסֻכֶּנֶת, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁתְּפַרְכֵּס בַּיָּד וּבָרָגֶל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, דַּיָּהּ אִם זִנְּקָה. אָמַר רַבִּי שִׁמְעוֹן, אַף הַשּׁוֹחֵט בַּלַּיְלָה וּלְמָחָר הִשְׁכִּים וּמָצָא כְתָלִים מְלֵאִים דָּם, כְּשֵׁרָה, שֶׁזִּנְּקָה, וּכְמִדַּת רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁתְּפַרְכֵּס אוֹ בַיָּד אוֹ בָרֶגֶל אוֹ עַד שֶׁתְּכַשְׁכֵּשׁ בִּזְנָבָהּ, אֶחָד בְּהֵמָה דַקָּה וְאֶחָד בְּהֵמָה גַסָּה. בְּהֵמָה דַקָּה שֶׁפָּשְׁטָה יָדָהּ וְלֹא הֶחֱזִירָה, פְּסוּלָה, שֶׁאֵינָהּ אֶלָּא הוֹצָאַת נֶפֶשׁ בִּלְבָד. בַּמֶּה דְבָרִים אֲמוּרִים, שֶׁהָיְתָה בְחֶזְקַת מְסֻכֶּנֶת. אֲבָל אִם הָיְתָה בְחֶזְקַת בְּרִיאָה, אֲפִלּוּ אֵין בָּהּ אַחַד מִכָּל הַסִּימָנִים הַלָּלוּ, כְּשֵׁרָה:

One who slaughters a gravely ill animal, Rabban Shimon ben Gamliel says, “As long as it struggles with its fore and hind leg.” Rabbi Eliezer says, “It is sufficient if it squirts [blood].” Said Rabbi Shimon, “Even one who slaughters at night and the next day gets up and finds the walls covered in blood, it is valid, for it squirted [blood] and is like the principle of Rebbi Eliezer.” The Sages say, “Until it struggles with either its fore or hind leg, or until shakes its tail, whether for small cattle or big cattle.” Small cattle which extended its fore leg but did not withdraw it is invalid, for that is only the leaving of its life. What case is being discussed? When it is previously held to be gravely ill. But if it was previously held to be healthy, even if did not have one of these signs, it is valid.

Mishnah 7ז׳

הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט:

One who slaughters for a non-Jew, his slaughtering is valid. And Rabbi Eliezer declares it invalid. Said Rabbi Eliezer, “Even if he slaughtered it so that the non-Jew will eat from the edge of its liver, it is invalid, for the usual thought of a non-Jew is towards idolatry.” Said Rabbi Yose, “These matters are [solved by] an a fortiori argument. Just as in a place where thought invalidates for mukdashim [animals or food which are holy and not available for general consumption] everything only follows the work, in a place where thought does not invalidate for chulin [produce or food permitted for general consumption], should it not be the rule that everything only follows the slaughtering?”

Mishnah 8ח׳

הַשּׁוֹחֵט לְשֵׁם הָרִים, לְשֵׁם גְּבָעוֹת, לְשֵׁם יַמִּים, לְשֵׁם נְהָרוֹת, לְשֵׁם מִדְבָּרוֹת, שְׁחִיטָתוֹ פְסוּלָה. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אַחַד מִכָּל אֵלּוּ, וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר, שְׁחִיטָתוֹ פְסוּלָה:

One who slaughters for the sake of mountains, for the sake of valleys, for the sake of seas, for the sake of rivers, for the sake of deserts, his slaughter is invalid. [If] two grasp the knife and slaughter, one for the sake of one from all of these and one for the sake of something fitting, his slaughter is invalid.

Mishnah 9ט׳

אֵין שׁוֹחֲטִין לֹא לְתוֹךְ יַמִּים, וְלֹא לְתוֹךְ נְהָרוֹת, וְלֹא לְתוֹךְ כֵּלִים. אֲבָל שׁוֹחֵט הוּא לְתוֹךְ עוּגָא שֶׁל מַיִם, וּבִסְפִינָה, עַל גַּבֵּי כֵלִים. אֵין שׁוֹחֲטִין לְגֻמָּא כָּל עִקָּר, אֲבָל עוֹשֶׂה גֻמָּא בְתוֹךְ בֵּיתוֹ בִּשְׁבִיל שֶׁיִּכָּנֵס הַדָּם לְתוֹכָהּ. וּבַשּׁוּק לֹא יַעֲשֶׂה כֵן, שֶׁלֹּא יְחַקֶּה אֶת הַמִּינִין:

We may not slaughter into seas, nor into rivers, nor into vessels. But one may slaughter into a pool of water, and onto vessels [when] on a boat. We do not slaughter into a pit at all, but one makes a pit within his house so that the blood will go into it. But in the marketplace, one may not do as such so as to not imitate the heretics.

Mishnah 10י׳

הַשּׁוֹחֵט לְשֵׁם עוֹלָה, לְשֵׁם זְבָחִים, לְשֵׁם אָשָׁם תָּלוּי, לְשֵׁם פֶּסַח, לְשֵׁם תּוֹדָה, שְׁחִיטָתוֹ פְסוּלָה. וְרַבִּי שִׁמְעוֹן מַכְשִׁיר. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אַחַד מִכָּל אֵלּוּ, וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר, שְׁחִיטָתוֹ פְסוּלָה. הַשּׁוֹחֵט לְשֵׁם חַטָּאת, לְשֵׁם אָשָׁם וַדַּאי, לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, לְשֵׁם תְּמוּרָה, שְׁחִיטָתוֹ כְשֵׁרָה. זֶה הַכְּלָל, כָּל דָּבָר שֶׁנִּדָּר וְנִּדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, אָסוּר, וְשֶׁאֵינוֹ נִדָּר וְנִדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, כָּשֵׁר:

One who slaughters for the sake of an olah [offering that is entirely burnt], for the sake of other sacrifices, for the sake of an asham talui [an offering brought to expiate a sin one is unsure of committing], for the sake of the pesach sacrifice, or for the sake of a thanksgiving offering, his slaughtering is invalid; and Rabbi Shimon validates. [If] two hold the knife and slaughter, one for the sake of one of these and one for the sake of something fitting, his slaughter is unfit. One who slaughters for the sake of a sin offering, for the sake of a guilt offering, for the sake of a first born offering, for the sake of a tithe, for the sake of temurah [an animal which has been substituted, wrongfully, for a sacrificial animal, and which thereby becomes sanctified for certain purposes], his slaughter is permitted. This is the general principle: anything which is vowed or voluntarily offered, when one slaughters for its sake, it is prohibited. For that which is neither vowed or voluntarily offered, when one slaughters for its sake, it is permitted.