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 he hewed or chopped off the head at one blow, it is Pasool. If, when killing, he had accidentally cut off the whole head, it is Cashér, if the knife extended the width of a neck [beyond the place cut]. When a person in killing cut off two heads at once: if the knife extends the width of one neck only beyond the places cut, it is Cashér. This is, however, only in case the knife had been passed down the throat of the animal only, without drawing it back, or that the second or back cut was only made without the down [or first] cut; but if the knife in cutting was drawn to and fro, if it exceeded in the least the width of the throat of the animals, even if it was as small as a penknive or lancet, it is Cashér. Should a knife happen to drop accidentally on the throat of an animal, although it was duly slaughtered in consequence, yet it is Pasool; for it is said [Deut. xxvii. 7], "Thou shalt sacrifice, and thou shalt eat," viz. that only which thou [thyself] sacrificest, that shalt thou eat. If whilst in the act of slaughtering, the knife should drop from a person's hand, and he picked it up; or his clothes, and he picked them up; or, that having become exhausted by the exertion of setting or sharpening the knife, it was necessary that another person should finish the cutting; if the delay thereby occasioned was such, that during its duration another similar animal might have been slaughtered, it is Pasool. R. Simeon said, "When a knife could have been examined during the interval."
Tosefta Chullin
[If] someone's chicken was stolen, and he came and found it slaughtered, [or] if his livestock was stolen, and he came and found it slaughtered, Rabbi Chananiah, son of Rabbi Yosei HaGalili invalidates it and Rabbi Yehuda validates it. Said Rebbi, the words of Chananiah son of Rabbi Yosei HaGalili are preferable as to one who finds it inside a house, and the words of Rabbi Yehuda [are preferable] as to one who finds it in a trash heap. As to one who finds a chicken slaughtered in the market, and similarly who gave a chicken to someone from the market to slaughter, and does not know what his practice is, we follow after the majority. If a knife fell and he slaughtered, or if he pressed down and slaughtered it (Hul. 30a:15), or if he slaughtered it from above, it is [considered] carrion and it imparts impurity by carrying. [If] he was slaughtering and he trembled, or became exhausted, or his friend pushed him, or the wind pushed him, or the knife fell from his hand and he picked it back up, or the corner of his cloak fell and he picked it back up, or he waited the amount of time [it would take to perform] another slaughter, [the slaughter] is invalid (Hul. 2:3). Rabbi Shimon says, [if the delay was] as long as [it would take to slaughter] another livestock. [If] he slaughtered the gullet and waited as long as [it would take to perform] a slaughter, and afterwards he severed the gullet [not in a standard manner (see Hul. 32a:17)], or he sharpened the knife under the gullet, and it was severed, or he sharpened the knife under the windpipe and it was severed, or he sharpened the knife under both of them, and both of them were severed, Rabbi Yeshevav says, it is [considered] carrion (Hul. 2:4) and it imparts impurity by carrying. Rabbi Akiva says, it is [considered merely] a tereifah, and its slaughter is ritually pure. Rabbi Yeshevav said to him, "If you remember, that Rabbi Yehoshua would teach (i.e., repeat the oral tradition) that anything that becomes unfit during the act of slaughter is [considered] carrion, and imparts impurity by carrying, [but anything that is rendered unfit] before the act of slaughter is a tereifah, and the slaughter renders it ritually pure." Rabbi Akiva [then] retracted [his ruling] and began teaching in accordance with the statement of Rabbi Yeshevav. [If] he slaughtered a small part of the gullet and waited as long as [it would take to perform another] slaughter, and afterwards he [completed] slaughtering both [simanim], or if the gullet was punctured and afterwards he slaughtered both [simanim], [the slaughter is considered] a tereifah and the slaughter renders it ritually pure.
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