Talmud sur Houlin 6:2

הַשּׁוֹחֵט וְנִמְצָא טְרֵפָה, וְהַשּׁוֹחֵט לַעֲבוֹדָה זָרָה, וְהַשּׁוֹחֵט חֻלִּין בִּפְנִים, וְקָדָשִׁים בַּחוּץ, חַיָּה וָעוֹף הַנִּסְקָלִים, רַבִּי מֵאִיר מְחַיֵּב, וַחֲכָמִים פּוֹטְרִין. הַשׁוֹחֵט וְנִתְנַבְּלָה בְיָדוֹ, הַנּוֹחֵר, וְהַמְעַקֵּר, פָּטוּר מִלְּכַסּוֹת:

Lorsqu'un animal a été abattu et trouvé Terefá, ou s'il a été abattu à des fins idolâtres, ou comme חולין à l'intérieur, ou comme offrandes consacrées sans la cour du temple; ou un oiseau ou un animal sauvage condamné à la lapidation, R. Meir considère qu'il est obligatoire [de couvrir le sang], mais les sages soutiennent: «Ce n'est pas obligatoire de le faire». Quand il est devenu Nebelah en étant abattu, ou lorsqu'il a été tué par un couteau poussé dans ses narines, ou que la trachée et l'œsophage ont été arrachés de force, il n'est pas obligatoire de couvrir le sang.

Jerusalem Talmud Sotah

An old man asked the rabbis of Caesarea: Does the breaking of its neck clear its ṭerefa from its impurity¹²⁰In all cases of ritual slaughter except for the calf, cutting the throat שחיטה is required. The same is prescribed for profane slaughter of animals intended as food (Deut. 12:21). Any animal which is killed in any other way becomes a carcass whose impurity is original and severe (Lev. 11:39-40). The question arises naturally whether the carcass of the calf is severely impure, not having been slaughtered in the required form, or maybe is pure since its neck was broken by divine decree.? They said to him, is that not a Mishnah: “He who cuts the throat and it turns out to be ṭerefa.¹²¹Mishnah Ḥulin 6:2. This refers to the obligation to cover a wild animal’s blood with earth if it was slaughtered for food (Lev. 17:13). R. Meïr holds that the intent is all that counts, even if it should turn out in the end that the animal could not be used as food. The argument here is that the animal was slaughtered in the way prescribed and the fact that it is forbidden for consumption (or for any use) should be irrelevant.” He said to them, but I asked about breaking the neck and you answer me cutting the throat! They said to him, but did not Rebbi Yannai say¹²²This is quoted in full in Halakhah 6. The statement refers to Lev. 22:28: “Cattle or sheep, you should not cut their and their calves throats on the same day”. There is one opinion which holds that guilt is incurred only if both animals are validly slaughtered as food on the name day. It is generally acknowledged in both Talmudim that R. Meïr considers even ineffective cutting the throat as falling under all rules of “cutting the throat.” In Halakhah 6, the reading of the mss. is אפילו עריפה חײב “even for breaking its neck he is guilty.” It seems that this should be the reading here also, but unfortunately the Genizah fragment is illegible at this spot. Since the reading as written is not impossible, it is better not to disturb the text., the words of Rebbi Meïr, even if it was ṭerefa he is guilty? He said to them, you answer me from that of Rebbi Yannai¹²³In Halakhah 6, R. Simeon ben Laqish disagrees with R. Yannai. Therefore, there is no proof along these lines.
The Babli, Zebaḥim 70b, argues that the dead calf must be pure since “purification is written there as for sacrifices” (Note 110).?

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