יורה דעה ד׳Yoreh De'ah 4

Siman 4 of 402 in Yoreh De'ah — 7 se'ifim

Se’if 1א׳

הַשּׁוֹחֵט לְשֵׁם אֱלִילִים, אֲפִלּוּ לֹא חִשֵּׁב לְעָבְדָּהּ בִּשְׁחִיטָה זוֹ אֶלָּא חִשֵּׁב בִּשְׁעַת שְׁחִיטָה לִזְרֹק דָּמָהּ אוֹ לְהַקְטִיר חֶלְבָּהּ לַעֲבוֹדַת אֱלִילִים, הֲרֵי זֶה זִבְחֵי מֵתִים, וַאֲסוּרָה בַּהֲנָאָה.

One who slaughters for the sake of idols — even if he did not form the intention to worship it by this slaughter, but formed the intention at the time of the slaughter to sprinkle its blood or to burn its fat for idol-worship — behold, these are sacrifices of the dead, and it is forbidden in benefit.

Se’if 2ב׳

שָׁחַט סְתָם, וְאַחַר כָּךְ, חִשֵּׁב לִזְרֹק דָּמָהּ אוֹ לְהַקְטִיר חֶלְבָּהּ לַעֲבוֹדַת כּוֹכָבִים, הֲרֵי זֶה סָפֵק זִבְחֵי מֵתִים.

If he slaughtered without specifying anything, and afterwards formed the intention to sprinkle its blood or to burn its fat for idol-worship — behold, this is a doubtful case of sacrifices of the dead.

Se’if 3ג׳

יִשְׂרָאֵל שֶׁשָּׁחַט בְּהֶמְתּוֹ שֶׁל גּוֹי, אֲפִלּוּ חִשֵּׁב הָכּוּתִי לַעֲבוֹדַת אֱלִילִים, כְּשֵׁרָה. וְאִם יִשְׂרָאֵל חִשֵּׁב שֶׁיִּזְרֹק הָכּוּתִי לַעֲבוֹדַת אֱלִילִים, פְּסוּלָה. [הַגָּה] וַאֲסוּרָה בַּהֲנָאָה. (בֵּית יוֹסֵף).

An Israelite who slaughtered the animal of a gentile — even if the Kuti formed the intention for idol-worship, it is valid. And if the Israelite formed the intention that the Kuti would sprinkle it for idol-worship, it is invalid. Hagah [Rema]: And it is forbidden in benefit. (Beit Yosef)

Se’if 4ד׳

יִשְׂרָאֵל שֶׁשָּׁחַט בֶּהֱמַת חֲבֵרוֹ לַעֲבוֹדַת כּוֹכָבִים, לֹא אֲסָרָהּ, שֶׁוַּדַּאי לֹא כִּוֵּן אֶלָּא לְצַעֲרוֹ, וְאִם יֵשׁ לוֹ שֻׁתָּפוּת בָּהּ, יֵשׁ אוֹמְרִים שֶׁאוֹסֵר גַּם חֵלֶק חֲבֵרוֹ, וְיֵשׁ אוֹמְרִים דְּגַם בָּזֶה אֵינוֹ מְכַוֵּן אֶלָּא לְצַעֵר שֻׁתָּפוֹ וְלֹא לֶאֱסֹר. הַגָּה: וְאִם הִתְרוּ בּוֹ וְעָבַר הַתְרָאָה, הֲרֵי זֶה אוֹסֵר כִּשְׁאָר מוּמָרִים, (טוּר). וְעַיֵּן לְקַמָּן סִימָן קמ"ה.

An Israelite who slaughtered his fellow's animal for idol-worship has not rendered it forbidden, for certainly he intended nothing but to distress him. And if he has a partnership in it, there are those who say that he renders his fellow's share forbidden as well, and there are those who say that in this too he intends nothing but to distress his partner, and not to render it forbidden. Hagah [Rema]: And if they warned him and he transgressed the warning, behold, he does render it forbidden, like the rest of the apostates. (Tur) And see below, siman 145.

Se’if 5ה׳

הַשּׁוֹחֵט לְשֵׁם הָרִים וּגְבָעוֹת, לְשֵׁם חַמָּה וּלְבָנָה, כּוֹכָבִים וּמַזָּלוֹת, יַמִּים וּנְהָרוֹת, אֵין לוֹ דִּין תִּקְרֹבֶת עֲבוֹדָה זָרָה לְאָסְרָהּ בַּהֲנָאָה, אֲבָל שְׁחִיטָתוֹ פְּסוּלָה, אַף עַל פִּי שֶׁלֹּא נִתְכַּוֵּן לְעָבְדָּהּ אֶלָּא לִרְפוּאָה וְכַיּוֹצֵא בָּהּ מִדִּבְרֵי הֲבַאי שֶׁאוֹמְרִים הָכּוּתִים.

One who slaughters for the sake of mountains and hills, for the sake of the sun and the moon, the stars and the constellations, seas and rivers — the law of an offering brought before an idol does not apply to it, to forbid it in benefit; but his slaughter is invalid, even though he did not intend to worship it but only for healing and the like, of the empty talk that the Kutim speak.

…and 2 more se'ifim in this siman.

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Shulchan Aruch, Yoreh De'ah — Torat Emet 357 edition, via Sefaria — public domain

English rendered from the Hebrew for this app — The Gematria's own rendering program. A rendering of the words, not a ruling; practical halacha is learned with a rav