Если животное зарезано, когда оно находится в опасной болезни, согласно Раббону Симеону бен Гамалиилу, «достаточно [сделать его Кашером], когда оно может двигаться или бороться с передними и задними ногами». Р. Элеазар говорит: «Достаточно, если кровь перешла после перерезания горла». Р. Симеон учит: «Даже если человек ночью зарезал такое животное и обнаружил утром стены (скотобойни) залитые кровью, это Кашер, согласный с мнением Р. Элеазара». Но мудрецы считают, что это только Кашер, «когда животное боролось или с передней, или с задней ногой, или что оно виляло хвостом»; это относится как к мелкому, так и к крупному рогатому скоту. Когда мелкий рогатый скот [овца или коза и т. Д.] Забивается [когда он опасно болен] и вытягивает переднюю ногу, но не оттягивает ее назад, это пасоол, потому что он указывает только на последние муки прощальной жизни. Это следует понимать только в том случае, если предполагается, что животное находится в непосредственной опасности; но когда он считается здоровым, хотя он и не должен был проявлять ни одного из упомянутых симптомов [после того, как его убили], это Кашер.
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.
