## Mishnah Chullin Chapter 2

###### Mishnah Chullin 2:1
[Mishnah Chullin 2:1](https://torahapp.org/share/book/Mishnah%20Chullin/r/2:1)

הַשּׁוֹחֵט אֶחָד בָּעוֹף, וּשְׁנַיִם בַּבְּהֵמָה, שְׁחִיטָתוֹ כְשֵׁרָה. וְרֻבּוֹ שֶׁל אֶחָד, כָּמוֹהוּ. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיִּשְׁחֹט אֶת הַוְּרִידִין. חֲצִי אֶחָד בָּעוֹף, וְאֶחָד וָחֵצִי בַּבְּהֵמָה, שְׁחִיטָתוֹ פְסוּלָה. רֹב אֶחָד בָּעוֹף וְרֹב שְׁנַיִם בַּבְּהֵמָה, שְׁחִיטָתוֹ כְשֵׁרָה:

**William Davidson Edition - English:**
In the case of **one who slaughters** by cutting **one** *siman*, i.e., the windpipe or the gullet, **in a bird, and two** *simanim* **in an animal, his slaughter is valid, and** the halakhic status of **the majority of one** *siman* **is like** that of the entire *siman*. **Rabbi Yehuda says:** The slaughter is not valid **until he cuts the veins [*haveridin*],** i.e., the major blood vessels in the neck. If one cut **half of one** *siman* **in a bird or one and a half** *simanim* **in an animal, his slaughter is not valid.** If one cut **the majority of one** *siman* **in a bird or the majority of two** *simanim* **in an animal, his slaughter is valid.**


###### Mishnah Chullin 2:2
[Mishnah Chullin 2:2](https://torahapp.org/share/book/Mishnah%20Chullin/r/2:2)

הַשּׁוֹחֵט שְׁנֵי רָאשִׁין כְּאֶחָד, שְׁחִיטָתוֹ כְשֵׁרָה. שְׁנַיִם אוֹחֲזִין בַּסַּכִּין וְשׁוֹחֲטִין, אֲפִלּוּ אֶחָד לְמַעְלָה וְאֶחָד לְמַטָּה, שְׁחִיטָתָן כְּשֵׁרָה:

**William Davidson Edition - English:**
With regard to **one who slaughters** by cutting **two** animals’ **heads simultaneously, his slaughter is valid.** If **two** people **are grasping a knife and slaughtering** one animal, **even** if each is holding a knife and slaughtering **one above and one below,** with each one slaughtering at a different point in the neck, their **slaughter is valid.**


###### Mishnah Chullin 2:3
[Mishnah Chullin 2:3](https://torahapp.org/share/book/Mishnah%20Chullin/r/2:3)

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:

**William Davidson Edition - English:**
If **one decapitated** the animal **in one** motion and did not slaughter the animal in the standard manner of drawing the knife back and forth, the slaughter is **not valid.** In a case where **one was** in the process of **slaughtering** the animal in the standard manner **and he decapitated** the animal **in one** motion, **if** the length **of the knife** is equivalent to **the** breadth of the animal’s **entire neck,** the slaughter is **valid.** If **one was** in the process of **slaughtering** two animals simultaneously, **and he decapitated two heads in one** motion, **if** the length **of the knife** is equivalent to **the breadth of an entire neck** of **one** of the animals, the slaughter is **valid. In what** case **is this statement,** that one must be concerned about the length of the knife, **said?** It is **when one drew** the knife **back and did not draw** it **forth, or drew it forth and did not draw it back; but** if **he drew it back and forth, even** if the knife was of **any length, even** if he slaughtered **with a scalpel [*be’izemel*],** the slaughter is **valid.** If **a knife fell and slaughtered** an animal, **although** the knife **slaughtered** the animal **in the standard manner,** the slaughter is **not valid, as it is stated: “And you shall slaughter…and you shall eat”** (Deuteronomy 27:7), from which it is derived: **That which you slaughter you may eat,** and that which was slaughtered on its own, you may not eat. If, when one was in the middle of slaughtering an animal, **the knife fell and he lifted it** and then completed the slaughter, or if **his garments fell and he lifted them** and then completed the slaughter, or if **he had honed the knife and grew weary** before completing the slaughter and **another came and slaughtered** the animal, **if he interrupted** the slaughter in one of these ways or in a different way for an interval **equivalent** to the duration of an act of **slaughter,** the slaughter is **not valid. Rabbi Shimon says:** The slaughter is not valid **if he interrupted** the slaughter for an interval **equivalent** to the duration of **an examination.**


###### Mishnah Chullin 2:4
[Mishnah Chullin 2:4](https://torahapp.org/share/book/Mishnah%20Chullin/r/2:4)

שָׁחַט אֶת הַוֶּשֶׁט וּפָסַק אֶת הַגַּרְגֶּרֶת, אוֹ שָׁחַט אֶת הַגַּרְגֶּרֶת וּפָסַק אֶת הַוֶּשֶׁט, אוֹ שֶׁשָּׁחַט אַחַד מֵהֶן וְהִמְתִּין לָהּ עַד שֶׁמֵּתָה, אוֹ שֶׁהֶחֱלִיד אֶת הַסַּכִּין תַּחַת הַשֵּׁנִי וּפְסָקוֹ, רַבִּי יְשֵׁבָב אוֹמֵר, נְבֵלָה. רַבִּי עֲקִיבָא אוֹמֵר, טְרֵפָה. כְּלָל אָמַר רַבִּי יְשֵׁבָב מִשּׁוּם רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁנִּפְסְלָה בִשְׁחִיטָתָהּ, נְבֵלָה. כֹּל שֶׁשְּׁחִיטָתָהּ כָּרָאוּי וְדָבָר אַחֵר גָּרַם לָהּ לִפָּסֵל, טְרֵפָה. וְהוֹדָה לוֹ רַבִּי עֲקִיבָא:

**William Davidson Edition - English:**
If **one cut the gullet** in the standard manner of slaughter with a back-and-forth movement, **and he severed the windpipe** not in the standard manner, **or** if **one severed the windpipe and thereafter cut the gullet, or** if **one cut one of** the *simanim* **and waited until** the animal **died, or** if one cut one *siman* and **concealed the knife beneath the second** *siman* **and severed it** from below, **Rabbi Yeshevav says:** The animal is **an unslaughtered carcass** and imparts ritual impurity through contact with it and carrying it. **Rabbi Akiva says:** The animal is **a *tereifa*,** and although eating it is prohibited, it does not transmit ritual impurity. **Rabbi Yeshevav stated a principle in the name of Rabbi Yehoshua: Any** animal **that was rendered unfit during its slaughter** because the slaughter was not performed properly **is an unslaughtered carcass; any** animal **whose slaughter was** performed **properly and another matter caused it to become unfit is a *tereifa*. And Rabbi Akiva conceded to his** opinion.


###### Mishnah Chullin 2:5
[Mishnah Chullin 2:5](https://torahapp.org/share/book/Mishnah%20Chullin/r/2:5)

הַשּׁוֹחֵט בְּהֵמָה חַיָּה וְעוֹף וְלֹא יָצָא מֵהֶן דָּם, כְּשֵׁרִים, וְנֶאֱכָלִים בְּיָדַיִם מְסֹאָבוֹת, לְפִי שֶׁלֹּא הֻכְשְׁרוּ בְדָם. רַבִּי שִׁמְעוֹן אוֹמֵר, הֻכְשְׁרוּ בַשְּׁחִיטָה:

**William Davidson Edition - English:**
In the case of **one who slaughters a domesticated animal, an undomesticated animal, or a bird, and blood did not emerge from them** during the slaughter, all of these are **permitted** for consumption **and** do not require the ritual washing of the hands as **they may be eaten with ritually impure [*mesoavot*] hands, because they were not rendered susceptible** to ritual impurity through contact **with blood,** which is one of the seven liquids that render food susceptible to impurity. **Rabbi Shimon says: They were rendered susceptible** to ritual impurity **by means of** the **slaughter** itself.


###### Mishnah Chullin 2:6
[Mishnah Chullin 2:6](https://torahapp.org/share/book/Mishnah%20Chullin/r/2:6)

הַשּׁוֹחֵט אֶת הַמְסֻכֶּנֶת, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַד שֶׁתְּפַרְכֵּס בַּיָּד וּבָרָגֶל. רַבִּי אֱלִיעֶזֶר אוֹמֵר, דַּיָּהּ אִם זִנְּקָה. אָמַר רַבִּי שִׁמְעוֹן, אַף הַשּׁוֹחֵט בַּלַּיְלָה וּלְמָחָר הִשְׁכִּים וּמָצָא כְתָלִים מְלֵאִים דָּם, כְּשֵׁרָה, שֶׁזִּנְּקָה, וּכְמִדַּת רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹמְרִים, עַד שֶׁתְּפַרְכֵּס אוֹ בַיָּד אוֹ בָרֶגֶל אוֹ עַד שֶׁתְּכַשְׁכֵּשׁ בִּזְנָבָהּ, אֶחָד בְּהֵמָה דַקָּה וְאֶחָד בְּהֵמָה גַסָּה. בְּהֵמָה דַקָּה שֶׁפָּשְׁטָה יָדָהּ וְלֹא הֶחֱזִירָה, פְּסוּלָה, שֶׁאֵינָהּ אֶלָּא הוֹצָאַת נֶפֶשׁ בִּלְבָד. בַּמֶּה דְבָרִים אֲמוּרִים, שֶׁהָיְתָה בְחֶזְקַת מְסֻכֶּנֶת. אֲבָל אִם הָיְתָה בְחֶזְקַת בְּרִיאָה, אֲפִלּוּ אֵין בָּהּ אַחַד מִכָּל הַסִּימָנִים הַלָּלוּ, כְּשֵׁרָה:

**William Davidson Edition - English:**
In the case of **one who slaughters** an animal **that is in danger** of imminent death, **Rabban Shimon ben Gamliel says:** The slaughter is valid **only** in a case **where** after the slaughter **it convulses with its foreleg and with its hind leg. Rabbi Eliezer says: It is sufficient if** blood **spurted** from the neck. **Rabbi Shimon says:** In the case of **one who slaughters at night and the next day he awoke and found walls full of blood,** the slaughter is **valid,** as it is clear **that** the blood **spurted, and** this is **in accordance with the rule of Rabbi Eliezer. And the Rabbis say:** It is valid **only** in a case **where it convulses with its foreleg or with its hind leg, or** in a case **where it wags its tail.** This is the *halakha* with regard to **both a small animal,** e.g., a sheep, **and a large animal,** e.g., a cow, that is in danger of imminent death. The slaughter of **a small animal that** when being slaughtered **extended its foreleg** that was bent **and did not restore** it to the bent position **is not valid, as** extending the foreleg **is only** part of the natural course of **removal** of the animal’s **soul** from its body and not a convulsion indicating life. **In what** case **is this statement said?** It is in a case **where the presumptive status** of the animal **was** that it was **in danger** of imminent death. **But if its presumptive status was** that it was **healthy,** then **even if there were none of these indicators,** the slaughter is **valid.**


###### Mishnah Chullin 2:7
[Mishnah Chullin 2:7](https://torahapp.org/share/book/Mishnah%20Chullin/r/2:7)

הַשּׁוֹחֵט לְנָכְרִי, שְׁחִיטָתוֹ כְשֵׁרָה. וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר, אֲפִלּוּ שְׁחָטָהּ שֶׁיֹּאכַל הַנָּכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ, פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה. אָמַר רַבִּי יוֹסֵי, קַל וָחֹמֶר הַדְּבָרִים, וּמַה בִּמְקוֹם שֶׁהַמַּחֲשָׁבָה פוֹסֶלֶת, בְּמֻקְדָּשִׁין, אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מְקוֹם שֶׁאֵין מַחֲשָׁבָה פוֹסֶלֶת, בְּחֻלִּין, אֵינוֹ דִין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט:

**William Davidson Edition - English:**
In the case of a Jew **who slaughters** the animal of a gentile **for a gentile, his slaughter is valid, and Rabbi Eliezer deems it not valid. Rabbi Eliezer says: Even if** the Jew **slaughtered** the animal with the intent **to feed the gentile from its diaphragm [*meḥatzar kaved*],** its slaughter is **not valid, as the unspecified intent of a gentile is** to slaughter the animal **for idol worship,** and it is prohibited to derive benefit from it. **Rabbi Yosei says:** The **matter** of the intent of the gentile is irrelevant in this case, as can be derived by means of **an *a fortiori*** inference. **If in a place where intent** while slaughtering the animal **invalidates** the slaughter, i.e., **in sacrificial** animals, such as when slaughtering an offering with the intent to sacrifice it beyond its designated time, **everything follows only** the intent of the priest **performing the service** and not the intent of the owner, then **in a place where intent does not invalidate** the slaughter, i.e., **in non-sacred** animals, **is it not right that everything should follow only** the intent of **the one who slaughters** the animal?


###### Mishnah Chullin 2:8
[Mishnah Chullin 2:8](https://torahapp.org/share/book/Mishnah%20Chullin/r/2:8)

הַשּׁוֹחֵט לְשֵׁם הָרִים, לְשֵׁם גְּבָעוֹת, לְשֵׁם יַמִּים, לְשֵׁם נְהָרוֹת, לְשֵׁם מִדְבָּרוֹת, שְׁחִיטָתוֹ פְסוּלָה. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אַחַד מִכָּל אֵלּוּ, וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר, שְׁחִיטָתוֹ פְסוּלָה:

**William Davidson Edition - English:**
In the case of **one who slaughters** an animal **for the sake of,** i.e., to worship, **mountains, for the sake of hills, for the sake of seas, for the sake of rivers,** or **for the sake of wildernesses, his slaughter is not valid.** If there were **two** people **grasping a knife** together **and slaughtering** an animal, **one** slaughtering **for the sake of one of all those** enumerated in the first clause of the mishna **and one** slaughtering **for the sake of a legitimate matter,** their **slaughter is not valid.**


###### Mishnah Chullin 2:9
[Mishnah Chullin 2:9](https://torahapp.org/share/book/Mishnah%20Chullin/r/2:9)

אֵין שׁוֹחֲטִין לֹא לְתוֹךְ יַמִּים, וְלֹא לְתוֹךְ נְהָרוֹת, וְלֹא לְתוֹךְ כֵּלִים. אֲבָל שׁוֹחֵט הוּא לְתוֹךְ עוּגָא שֶׁל מַיִם, וּבִסְפִינָה, עַל גַּבֵּי כֵלִים. אֵין שׁוֹחֲטִין לְגֻמָּא כָּל עִקָּר, אֲבָל עוֹשֶׂה גֻמָּא בְתוֹךְ בֵּיתוֹ בִּשְׁבִיל שֶׁיִּכָּנֵס הַדָּם לְתוֹכָהּ. וּבַשּׁוּק לֹא יַעֲשֶׂה כֵן, שֶׁלֹּא יְחַקֶּה אֶת הַמִּינִין:

**William Davidson Edition - English:**
**One may not slaughter** an animal and have its blood flow, **neither into seas, nor into rivers, nor into vessels,** as in all those cases it appears that he is slaughtering the animal in the manner of idolaters. **But one may slaughter** an animal and have its blood flow **into a round excavation** containing **water. And on a ship,** one may slaughter an animal **onto vessels** as it is clear that his objective is to avoid sullying the ship. **One may not slaughter** an animal and have its blood flow **into a small hole** in the ground **at all, but one may fashion a small hole inside his house so that the blood will enter into it. And in the marketplace one may not do so,** so **that** he will **not** appear to **emulate [*yeḥakkeh*] the heretics.**


###### Mishnah Chullin 2:10
[Mishnah Chullin 2:10](https://torahapp.org/share/book/Mishnah%20Chullin/r/2:10)

הַשּׁוֹחֵט לְשֵׁם עוֹלָה, לְשֵׁם זְבָחִים, לְשֵׁם אָשָׁם תָּלוּי, לְשֵׁם פֶּסַח, לְשֵׁם תּוֹדָה, שְׁחִיטָתוֹ פְסוּלָה. וְרַבִּי שִׁמְעוֹן מַכְשִׁיר. שְׁנַיִם אוֹחֲזִין בְּסַכִּין וְשׁוֹחֲטִין, אֶחָד לְשֵׁם אַחַד מִכָּל אֵלּוּ, וְאֶחָד לְשֵׁם דָּבָר כָּשֵׁר, שְׁחִיטָתוֹ פְסוּלָה. הַשּׁוֹחֵט לְשֵׁם חַטָּאת, לְשֵׁם אָשָׁם וַדַּאי, לְשֵׁם בְּכוֹר, לְשֵׁם מַעֲשֵׂר, לְשֵׁם תְּמוּרָה, שְׁחִיטָתוֹ כְשֵׁרָה. זֶה הַכְּלָל, כָּל דָּבָר שֶׁנִּדָּר וְנִּדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, אָסוּר, וְשֶׁאֵינוֹ נִדָּר וְנִדָּב, הַשּׁוֹחֵט לִשְׁמוֹ, כָּשֵׁר:

**William Davidson Edition - English:**
In the case of **one who slaughters** an animal and asserts that he is slaughtering it **for the sake of a burnt offering, for the sake of a peace offering, for the sake of a provisional guilt offering, for the sake of a Paschal offering,** or **for the sake of a thanks offering, his slaughter is not valid,** as it appears that he is consecrating animals and slaughtering sacrificial animals outside the Temple. **And Rabbi Shimon deems** his slaughter **valid.** If there were **two** people **grasping a knife** together **and slaughtering** an animal, **one** slaughtering **for the sake of one of all those** enumerated in the first clause of the mishna **and one** slaughtering **for the sake of a legitimate matter,** their **slaughter is not valid.** With regard to **one who slaughters** an animal **for the sake of a sin offering, for the sake of a guilt offering** for **a definite** transgression, **for the sake of** the offering of **a firstborn, for the sake of** the offering of animal **tithe,** or **for the sake of a substitute** for a sacrificial animal, **his slaughter is valid.** All of these offerings may be brought only as obligations and not as gifts. Therefore, there is no concern that he consecrated the animals. **This is the principle:** For **any item,** i.e., offering, **which** is consecrated as a voluntary **vow or gift,** in the case of **one who slaughters for its sake** the animal is **forbidden. And** for any offering **that is not** consecrated as a voluntary **vow or gift** but is an obligation that is incumbent upon him, in the case of **one who slaughters for its sake** the animal is **permitted.**