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:
Se ha tagliato o tagliato la testa a un colpo solo, è Pasool. Se, durante l'uccisione, aveva accidentalmente tagliato l'intera testa, è Cashér, se il coltello ha esteso la larghezza di un collo [oltre il taglio del luogo]. Quando una persona che sta uccidendo taglia due teste contemporaneamente: se il coltello estende la larghezza di un collo solo oltre i punti tagliati, è Cashér. Questo è, tuttavia, solo nel caso in cui il coltello fosse passato nella gola solo dell'animale, senza tirarlo indietro, o che il secondo o il taglio posteriore fosse eseguito solo senza il taglio [o primo]; ma se il coltello nel taglio veniva attirato avanti e indietro, se superava in minima parte la larghezza della gola degli animali, anche se era piccolo come un coltellino o una lancetta, è Cashér. Se un coltello dovesse cadere accidentalmente sulla gola di un animale, sebbene sia stato debitamente macellato di conseguenza, tuttavia è Pasool; poiché si dice [Deut. XXVII. 7], "sacrificherai e mangerai", vale a dire. solo ciò che tu stesso sacrifichi, che mangerai. Se mentre si trovava nell'atto di macellare, il coltello doveva cadere dalla mano di una persona, e lui lo raccolse; o i suoi vestiti, e li raccolse; oppure, essendo stato sfinito dallo sforzo di mettere o affilare il coltello, era necessario che un'altra persona finisse il taglio; se il ritardo così causato era tale che durante la sua durata un altro animale simile avrebbe potuto essere macellato, è Pasool. R. Simeon disse: "Quando un coltello avrebbe potuto essere esaminato durante l'intervallo."
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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