Tosefta sobre Chulin 1:10

Everyone is permitted to slaughter [an animal for non-consecrated purposes, see Hul. 1:1], even a Samaritan, even an uncircumcised Israelite, and even an Israelite who changes his belief to idolatry (lit., "worship of the stars"). The slaughter by an idolater, behold, that is invalid, and the slaughter by a monkey, behold, that is invalid, as it is said, "And you shall slaughter…and you shall eat” (Deut. 27:7). Not that "the idolater shall slaughter," and not that "the monkey shall slaughter," and not that the slaughter shall be accidental. An Israelite that [commenced the] slaughter, and an idolater finished the slaughter with his own hands, the slaughter is invalid. If he slaughtered two [simanim, the gullet and the windpipe, see Hul. 2:1], or the majority of two, his slaughter is valid. An idolater that [commenced the] slaughter, and an Israelite finished the slaughter with his own hands, the slaughter is valid. If [the idolater commenced the] slaughter with something that does not render [the slaughter] a tereifa (i.e., prohibited from consumption, see Hul. 3:1), and the Israelite came and finished, it is permitted to eat. An Israelite and an idolater that were holding the knife, and they slaughter -- even [if] one was on top and one was on the bottom (Hul. 2:2) -- their slaughter is valid.

And similarly as to a blind person that knows how to slaughter, his slaughter is valid (Hul. 1:1). A minor that knows how to slaughter, his slaughter is valid (ibid.). We can always slaughter, whether during daytime or nighttime, whether on a boat or on top of a roof. We can slaughter with anything (Hul. 1:2), even with a flint, even with glass, even with the point of a reed. We can slaughter with anything, whether with something connected to the ground, or whether disconnected from the ground, whether, the knife is passed on top of the throat, and whether the throat is passed on top of the knife and slaughtered, [and] his slaughter is valid.

And similarly as to a blind person that knows how to slaughter, his slaughter is valid (Hul. 1:1). A minor that knows how to slaughter, his slaughter is valid (ibid.). We can always slaughter, whether during daytime or nighttime, whether on a boat or on top of a roof. We can slaughter with anything (Hul. 1:2), even with a flint, even with glass, even with the point of a reed. We can slaughter with anything, whether with something connected to the ground, or whether disconnected from the ground, whether, the knife is passed on top of the throat, and whether the throat is passed on top of the knife and slaughtered, [and] his slaughter is valid.

One who flays the skin of an animal [by pulling it from the feet toward the neck (see Jastrow, "מרגל")] and [then] slaughtered [the animal], his slaughter is valid. A detached tooth or a detached fingernail -- we may slaughter with it (Hul. 1:2). A scythe [may only be used to slaughter] by [cutting] in the direction it normally traverses (alt., moving it forward) (ibid). Beit Shammai invalidate it and Beit Hillel validate it. And if the teeth of the scythe are filed away, behold, it is like a [regular] knife. One who [intended to] stick a knife in the earth by throwing it [באַטְלֵק not באטלס, see Jastrow] and slaughtered with it, his slaughter is invalid. A knife that has many notches (lit., "notches notches"), behold, that is like a saw. If there is between one notch and the next notch [a space equivalent to the space] between the two [simanim] in the neck, his slaughter is valid. [If] there is but a single notch, if it would get caught, the slaughter is [nonetheless] valid, [but] if it strangles, it is invalid.

One who slaughters from above, his slaughtering is valid. From below or from the sides [of the throat], his slaughtering is invalid (cf. Hul. 1:4, validating the latter). And from the nape of the neck is valid for melikah (pinching off the neck of a sacrificial bird offering). One who performs melikah from above, his melikah is valid. From below or from the sides, his melikah is invalid. Slaughtering [is performed] with a utensil, and melikah with the hand, and consequently it is said (Hul. 1:4), "[What is] valid for slaughter is invalid for melikah, [and what is] valid for melikah is invalid for slaughter." [Moreover,] the slaughter of a fowl inside [the Temple (see Zev. 85a:3)] is invalid, and the melikah is valid, [while] the melikah of a fowl outside [the Temple] is invalid and the slaughter is valid, and consequently it is said, "A valid location for slaughter is invalid for melikah, and a valid location for melikah is invalid for slaughter."

[What is] valid for the red heifer is invalid for the heifer whose neck is broken (Deut. 21:1-4), and what is valid for the heifer whose neck is broken is invalid for the red heifer (Hul. 1:6). And work [in the field] renders each of them unfit. B'nei yonah (young pigeons), once they are old enough to sip (see Hul. 22b:6), until their feathers become golden [are fit for sacrifice], [while] turtledoves, once they are able to fly, even if they are old [are fit for sacrifice], and consequently it is said, what is valid in turtledoves is invalid in b'nei yonah, and what is valid in b'nei yonah is invalid in turtledoves.

Kohanim that reach puberty, and even when they grow old, are fit [to perform the Temple service], but a blemish renders them unfit. Levites from 30 to 50 years old are fit [to perform their duties], but a blemish does not render them unfit, and consequently it is said (Hul. 1:6), "[What is] fit for a Kohen is unfit for a Levite, [and what is] fit for a Levite is unfit for a Kohen." In what case does this apply? In the Tent of Meeting in the desert, but in the eternal House (i.e., the Temple), the Levites are only rendered unfit as to their voice (i.e., participating in the Levitical chorus). [What is] fit in the Kohen Gadol is unfit for an ordinary Kohen, [and what is] fit for an ordinary Kohen is unfit for a Kohen Gadol. [What is] valid in the golden vestments is invalid in the white vestments, [and what is] valid in the white vestments is invalid in the golden vestments (see Yoma 7:4).

[What is] valid in a get (a bill of divorce) is invalid in a prosbol (a document permitting debt collection after the sabbatical year), [and what is] valid in a prosbol is invalid in a get (see Ket. 9:9). [What is] valid in [other] women is invalid in a yevama (a childless widow who is only permitted to her deceased husband's brother) and [what is] valid in a yevama is invalid in [other] women. [What is] valid in a divorced woman is invalid in a chalutzah (a yevama whose brother-in-law does not marry her), and what is valid in a chalutzah is invalid in a divorced woman. (See Hul. 1:7.)