Se um animal é abatido quando está perigosamente doente, de acordo com Rabbon Simeon ben Gamaliel, "é suficiente [torná-lo Cashér] quando ele pode se mover ou lutar com as patas dianteiras e traseiras". R. Eleazar disse: "Basta que o sangue espirre após o corte da garganta". R. Simeon ensina: "Que mesmo quando uma pessoa abateu um animal assim à noite e encontrou de manhã as paredes [do matadouro] cobertas de sangue, é Cashér, agradável à opinião de R. Eleazar". Mas os sábios consideram que ele é apenas Cashér "quando o animal lutava com a perna dianteira ou traseira ou que abanava o rabo"; isso se aplica tanto aos bovinos pequenos quanto aos grandes. Quando um pequeno gado [uma ovelha ou cabra, etc.] é abatido [quando está perigosamente doente] e estende sua perna da frente, mas não a retrai, é Pasool, porque indica apenas o último golpe da vida de despedida. Isso deve ser entendido apenas no caso de o animal estar em perigo iminente; mas quando é considerado sólido, embora não deva ter apresentado nenhum dos sintomas mencionados [depois de morto], é 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.
