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:
Si cortó o cortó la cabeza de un solo golpe, es Pasool. Si, al matar, había cortado accidentalmente toda la cabeza, era Cashér, si el cuchillo extendía el ancho de un cuello [más allá del corte del lugar]. Cuando una persona asesina corta dos cabezas a la vez: si el cuchillo extiende el ancho de un cuello solo más allá de los lugares cortados, es Cashér. Sin embargo, esto es solo en caso de que el cuchillo se haya pasado por la garganta del animal solamente, sin retirarlo, o que el segundo corte o la parte posterior solo se haya hecho sin el corte hacia abajo [o primero]; pero si el cuchillo en el corte se movía de un lado a otro, si excedía al menos el ancho de la garganta de los animales, incluso si era tan pequeño como una navaja o una lanceta, es Cashér. Si un cuchillo cae accidentalmente sobre la garganta de un animal, aunque en consecuencia fue debidamente sacrificado, es Pasool; porque se dice [Deut. xxvii. 7], "Sacrificarás, y comerás", a saber. eso solo lo que sacrificas, eso comerás. Si durante el acto de sacrificio, el cuchillo debe caer de la mano de una persona, y él lo recogió; o su ropa, y la recogió; o que, al haberse agotado por el esfuerzo de colocar o afilar el cuchillo, era necesario que otra persona terminara el corte; Si el retraso ocasionado fue tal, que durante su duración otro animal similar podría haber sido sacrificado, es Pasool. R. Simeon dijo: "Cuando un cuchillo podría haber sido examinado durante el intervalo".
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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