יורה דעה ה׳Yoreh De'ah 5

Se’if 1א׳

הַשּׁוֹחֵט לְשֵׁם קֳדָשִׁים שֶׁמִּתְנַדְּבִים וְנוֹדְרִים כְּמוֹתָם, אֲפִלּוּ הִיא בַּעֲלַת מוּם, שְׁחִיטָתוֹ פְּסוּלָה, שֶׁזֶּה כְּשׁוֹחֵט קֳדָשִׁים בַּחוּץ. שָׁחַט לְשֵׁם קֳדָשִׁים שֶׁאֵינָם בָּאִים בְּנֶדֶר וּנְדָבָה שְׁחִיטָתוֹ כְּשֵׁרָה (ל' הָרַמְבַּ"ם פ"ב מה"ש). כֵּיצַד, הַשּׁוֹחֵט לְשֵׁם עוֹלָה, לְשֵׁם תּוֹדָה, לְשֵׁם פֶּסַח, שְׁחִיטָתוֹ פְּסוּלָה. הוֹאִיל וְהַפֶּסַח יָכוֹל לְהַפְרִישׁוֹ בְּכָל שָׁעָה שֶׁיִּרְצֶה, דּוֹמֶה לְנִדָּר וְנִדָּב. שָׁחַט לְשֵׁם חַטָּאת, לְשֵׁם אָשָׁם וַדַּאי, לְשֵׁם אָשָׁם תָּלוּי, לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, לְשֵׁם תְּמוּרָה, שְׁחִיטָתוֹ כְּשֵׁרָה. וְאִם נוֹדַע שֶׁעָבַר עֲבֵרָה שֶׁחַיָּב עָלֶיהָ חַטָּאת אוֹ אָשָׁם, וְאוֹמֵר זוֹ לְחַטָּאתִי אוֹ לַאֲשָמִי, פְּסוּלָה. הַגָּה: וְיֵשׁ פּוֹסְלִין בְּאָשָׁם תָּלוּי בְּכָל עִנְיָן, מִשּׁוּם דִּסְבִירָא לְהוּ דְּבָא בְּנֶדֶר וּנְדָבָה, (טוּר) (וְכֵן מַשְׁמָע דַּעַת הָרֹא"שׁ ס"פ הַשּׁוֹחֵט וְר' יְרוּחָם ע"ש וְרַשְׁבָּ"א בת"ה), וְיֵשׁ לְהַחְמִיר.

One who slaughters for the sake of consecrated animals of a kind that may be brought as a vow or as a freewill-offering, even if it is a blemished animal, his slaughter is invalid, for this is like one who slaughters consecrated animals outside the Temple courtyard. If he slaughtered for the sake of consecrated animals that are not brought as a vow or as a freewill-offering, his slaughter is valid. (the language of the Rambam, chapter 2 of the Laws of Slaughter) How so? One who slaughters for the sake of a burnt-offering, for the sake of a thanksgiving-offering, for the sake of a paschal offering, his slaughter is invalid. Since the paschal offering may be set apart at any hour that he wishes, it is like a thing brought as a vow or as a freewill-offering. If he slaughtered for the sake of a sin-offering, for the sake of a certain guilt-offering, for the sake of a suspended guilt-offering, for the sake of a firstborn animal, for the sake of the animal tithe, for the sake of a substitution (temurah — where a man exchanges a consecrated animal for another and the second becomes holy as well), his slaughter is valid. And if it became known that he had transgressed a transgression for which he is liable to a sin-offering or a guilt-offering, and he says "this one is for my sin-offering" or "for my guilt-offering", it is invalid. Hagah [Rema]: And there are those who declare it invalid in the case of a suspended guilt-offering in any case, because they hold that it does come as a vow or as a freewill-offering, (Tur) (and so too the opinion of the Rosh implies, at the end of the chapter "One who slaughters", and Rabbeinu Yerucham — see there — and the Rashba in Torat haBayit), and one is to be stringent.

Se’if 2ב׳

שָׁחַט תַּרְנְגוֹלִים וְאַוָּזִים וְכַיּוֹצֵא בָּהֶם, מִינִים שֶׁאֵינָם רְאוּיִים לְהַקְרָבָה, כְּשֵׁרִים. וְהוּא הַדִּין לְתוֹרִים קְטַנִּים וּבְנֵי יוֹנָה גְּדוֹלִים.

If he slaughtered hens and geese and the like of them, kinds that are not fit to be offered, they are valid. And the same law applies to small turtle-doves and large young pigeons.

Se’if 3ג׳

שְׁנַיִם שֶׁשּׁוֹחֲטִין, בֵּין שֶׁאוֹחֲזִין בְּסַכִּין אֶחָד, בֵּין שֶׁכָּל אֶחָד סַכִּינוֹ בְּיָדוֹ, וְנִתְכַּוֵּן אֶחָד מֵהֶם לְשֵׁם דָּבָר הַפּוֹסֵל, הֲרֵי זֶה פְּסוּלָה. וְכֵן אִם שָׁחֲטוּ זֶה אַחַר זֶה וְנִתְכַּוֵּן אֶחָד מֵהֶם לְשֵׁם דָּבָר הַפּוֹסֵל, פָּסוּל. בַּמֶּה דְּבָרִים אֲמוּרִים, כְּשֶׁהָיָה לוֹ בָּהּ שֻׁתָּפוּת, אֲבָל אִם אֵין לוֹ בָּהּ שֻתָּפוּת, אֵינָהּ אֲסוּרָה, שֶׁאֵין אָדָם מִיִּשְׂרָאֵל אוֹסֵר דָּבָר שֶׁאֵינוֹ שֶׁלֹּוֹ, שֶׁאֵין כַּוָּנָתוֹ אֶלָּא לְצַעֲרוֹ. הַגָּה: וְיֵשׁ אוֹסְרִים בְּכָל עִנְיָן, מִשּׁוּם מַרְאִית הָעַיִן, (בֵּית יוֹסֵף בְּשֵׁם הָרֹא"שׁ וְהַטּוּר), וְיֵשׁ לְהַחְמִיר.

Two who slaughter, whether they hold one knife or each one has his own knife in his hand, and one of them intended it for the sake of a thing that invalidates, it is invalid. And likewise if they slaughtered one after the other and one of them intended it for the sake of a thing that invalidates, it is invalid. In what case is this said? When he had a partnership in it; but if he has no partnership in it, it is not forbidden, for a man of Israel does not render forbidden a thing that is not his own, since his intention is only to distress him. Hagah [Rema]: And there are those who forbid it in any case, on account of the appearance to the eye, (Beit Yosef in the name of the Rosh and the Tur), and one is to be stringent.