Si un animal est abattu alors qu'il est dangereusement malade, selon Rabbon Simeon ben Gamaliel, "il suffit [de le rendre Cashér] quand il peut bouger ou lutter avec ses pattes avant et arrière." R. Eleazar dit: "Il suffit que le sang gicle après que sa gorge a été coupée." R. Siméon enseigne: «Même lorsqu'une personne abattait un tel animal la nuit et trouva le matin les murs [de l'abattoir] couverts de sang, c'est Cashér, d'accord à l'opinion de R. Eleazar». Mais les sages considèrent que ce n'est que Cashér, «quand l'animal se débattait avec sa patte antérieure ou postérieure, ou qu'il remuait la queue»; cela s'applique aussi bien aux petits bovins qu'aux gros bovins. Lorsqu'un petit bétail [un mouton ou une chèvre, etc.] est abattu [lorsqu'il est dangereusement malade], et étend sa patte avant, mais ne le tire pas en arrière, c'est Pasool, parce qu'il indique seulement le dernier affliction de la vie. Ceci ne doit être compris que dans le cas où l'animal est supposé être en danger imminent; mais quand il est considéré sain, bien qu'il n'ait dû présenter aucun des symptômes mentionnés [après avoir été tué], c'est Cashér.
Tosefta Chullin
Rabbi Shimon says in the name of Rabbi Eliezer, one who slaughters at night, and at daybreak he came and found walls full of blood, [the slaughter is] valid (Hul. 2:6) since he knows that [the blood] spurted. Rabbi Yosei says, Rabbi Meir would say, if it lowed at the time of slaughter, it is valid (Hul. 38a:5). Rabbi Eliezer son of Rabbi Yosei says in his name, [if he slaughters an animal whose] eyes are trembling, or if he finds excrement at the time of slaughter, [the slaughter is] valid. If it straightened its foreleg and did not bring it back, it is invalid, as there is nothing but [evidence of] the expiring of a life. And [as to] the hindleg, [if the animal] straightens the leg and does not bring it back, or brings the leg back but does not straighten it, the slaughter is valid (see Hul. 2:6, Hul. 38a:3). To what case does this rule apply? To a small animal, but as to a large animal, whether the foreleg or the hindleg, [whether] it straightens but does not bring it back or brings it back but does not straighten, [the slaughter] is valid. To what case does this rule apply? To livestock but as to fowl, even if it only twitched the top of its wing or the top of its tail, [the slaughter is] valid.
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Tosefta Chullin
One who slaughters livestock in order to to throw the blood for [purpose of] idol worship, or to use its fat as a burnt offering for idol worship, behold, this is [considered to be like] the meat of the sacrifices of the dead (Ps. 106:28). If once it was slaughtered he threw its blood for idol worship, or used its fat as a burnt offering for idol worship, this is what happened in Caesarea, and they came and asked the Sages, and they did not say whether [the meat from the sacrifice] was forbidden or permitted. One who slaughters in the [Temple] courtyard impure livestock, undomesticated animals, or fowl -- they are forbidden to derive benefit from, and needless to say for consumption. Ritually pure livestock, undomesticated animals, and fowl [slaughtered in the Temple courtyard] are permitted to derive benefit from. One who slaughters a tereifa, Rabbi Meir forbids deriving benefit and Rabbi Shimon permits deriving benefit. One who slaughters for [purposes of] healing, to feed idol worshippers, or to feed dogs, it is forbidden to derive benefit. One who slaughters but renders [the animal] carrion by his own actions, and one who [kills the animal by] stabbing, or by tearing loose [the windpipe], [if such] a slaughter is for idol worshippers it is permitted to derive benefit (see Hul. 2:6). One who slaughters ritually pure livestock, undomesticated animals, or fowl in the women's courtyard [of the Temple] , it is permitted to eat, and needless to say, to derive benefit.
