יורה דעה כ״דYoreh De'ah 24

Se’if 1א׳

דְּרָסָה כֵּיצַד, כְּגוֹן שֶׁהִנִּיחַ הַסַכִּין עַל הַצַּוָּאר וְדָחַק וְחָתַךְ לְמַטָּה, כְּחוֹתֵךְ צְנוֹן אוֹ קִשּׁוֹת, הֲרֵי זֶה פְּסוּלָה; וְאֵין צָרִיךְ לוֹמַר אִם הִכָּה בְּסַכִּין עַל הַצַּוָּאר, כְּדֶרֶךְ שֶׁמַּכִּין בְּסַיִף, וְחָתַךְ הַסִימָנִים בְּבַת אַחַת.

Pressing the knife down instead of drawing it across (derasah) — how so? Such as where he laid the knife on the neck and pressed and cut downwards, like one who cuts a radish or a cucumber: this is invalid. And it need not be said if he struck with the knife on the neck, in the way that one strikes with a sword, and cut the simanim — the windpipe and the gullet, which the slaughter must sever — at once.

Se’if 2ב׳

שָׁחַט בְּהוֹלָכָה אוֹ בַּהֲבָאָה לְבַד, אִם יֵשׁ בַּסַכִּין כִּמְלֹא צַוָּאר וְחוּץ לַצַּוָּאר כִּמְלֹא צַוָּאר עִם הָעוֹר וְהַמַּפְרֶקֶת (מהרי"ו), כְּשֵׁרָה; וְאִם לָאו, פְּסוּלָה, שֶׁכָּל שֶׁאֵין בּוֹ כַּשִּׁעוּר הַזֶּה אִי אֶפְשָׁר לִשְׁחֹט בְּלֹא דְּרָסָה, עַל יְדֵי הוֹלָכָה אוֹ הֲבָאָה לְבַד; וְאִם הוֹלִיךְ וְהֵבִיא, אֲפִלּוּ שָׁחַט בְּאִזְמֵל כָּל שֶׁהוּא כְּשֵׁרָה. הַגָּה: וְיֵשׁ מַחְמִירִין בִּבְהֵמָה (מָרְדְּכַי וְרַ"ן בְּשֵׁם ר"ח וְאִכָּא מָאן דְּאָמַר בָּרִי"ף וְנִזְכַּר בַּאֲגוּדָה וְכָל בּוֹ וְהג"א מאוֹר זָרוּעַ) ; וְהַמִּנְהָג בִּגְלִילוֹת אֵלּוּ לִפְסֹל בַּבְּהֵמָה, אֲפִלּוּ הוֹלִיךְ וְהֵבִיא, אִם אֵין בַּסַּכִּין כִּמְלֹא צַוָּאר וְחוּץ לַצַּוָּאר מַשֶּׁהוּ (זֶהוּ דַּעַת מהרי"ו).

If he slaughtered by carrying the knife forward alone or by bringing it back alone: if the knife has the fulness of a neck, and beyond the neck the fulness of a neck together with the hide and the nape (Maharyu), it is valid; and if not, it is invalid, for with anything that does not have this measure it is impossible to slaughter without derasah by carrying forward or bringing back alone. And if he carried the knife forward and brought it back, even if he slaughtered with a lancet of any amount at all, it is valid. Hagah [Rema]: And there are those who are stringent in the case of an animal (Mordechai, and the Ran in the name of Rabbeinu Chananel, and there is one who says that it is in the Rif, and it is mentioned in Agudah and Kol Bo and Hagahot Asheri from Or Zarua); and the custom in these regions is to declare it invalid in the case of an animal, even if he carried the knife forward and brought it back, if the knife does not have the fulness of a neck and beyond the neck the least amount at all (this is the opinion of the Maharyu).

Se’if 3ג׳

שָׁחַט ב' רָאשִׁים כְּאֶחָד, בְּהוֹלָכָה אוֹ בַּהֲבָאָה בִּלְבַד, אִם יֵשׁ בַּסַכִּין כְּדֵי ג' צַוָּארִין, כְּשֵׁרָה; וְאִם לָאו, יֵשׁ לָחוּשׁ וְלֶאֱסֹר שְׁתֵּיהֶן (רַמְבַּ"ן וְרַשְׁבָּ"א וְר"ן וְר' יְרוּחָם).

If he slaughtered two heads as one, by carrying the knife forward alone or by bringing it back alone: if the knife has enough for three necks, it is valid; and if not, there is ground to be concerned and to forbid both of them (Ramban and Rashba and Ran and Rabbeinu Yerucham).