אוֹ כֶשֶׂב״ – פְּרָט לְכִלְאַיִם, ״אוֹ עֵז״ – פְּרָט לְנִדְמֶה, ״כִּי יִוָּלֵד״ – פְּרָט לְיוֹצֵא דּוֹפֶן, ״שִׁבְעַת יָמִים״ – פְּרָט לִמְחוּסַּר זְמַן, ״תַּחַת אִמּוֹ״ – פְּרָט לְיָתוֹם;

or a sheep” is to the exclusion of an animal born to parents of diverse kinds, which may not be brought as an offering. The phrase “or a goat” is to the exclusion of an animal that resembles another species of animal. “When it is born”; this is to the exclusion of an animal born by caesarean section. “It shall be seven days”; this is to the exclusion of an animal whose time has not yet arrived. “Under its mother”; this is to the exclusion of an animal that is an orphan.

הַאי יָתוֹם הֵיכִי דָּמֵי? אִילֵימָא דִּילִידְתֵיהּ אִמֵּיהּ וַהֲדַר מֵתָה – לְעוֹלָם תֵּיחִי וְתֵיזִיל? אֶלָּא דְּמֵתָה וַהֲדַר יְלִידְתֵיהּ – מִ״כִּי יִוָּלֵד״ נָפְקָא!

Rava elaborates: What are the circumstances of this orphan? If we say that its mother gave birth to it and then died, this is unreasonable. Will the mother continue living forever? Rather, perhaps the reference is to a case where the mother died and then gave birth to it. The Gemara rejects that possibility, as the fact that this animal is disqualified from sacrifice is derived from the phrase: “When it is born,” since after the mother’s death the newborn animal can emerge from the womb only by means of caesarean section.

אֶלָּא פְּשִׁיטָא, זֶה פֵּירֵשׁ לְמִיתָה וְזֶה פֵּירֵשׁ לְחַיִּים; אִי אָמְרַתְּ בִּשְׁלָמָא בָּעֵינַן חִיּוּתָא בְּסוֹף לֵידָה – הַיְינוּ דְּאִיצְטְרִיךְ קְרָא לְמַעוּטֵי, אֶלָּא אִי אָמְרַתְּ לָא בָּעֵינַן חִיּוּתָא בְּסוֹף לֵידָה, לָמָּה לֵיהּ? מִ״כִּי יִוָּלֵד״ נָפְקָא!

Rather, it is obvious that the reference is to a case where the mother died at the conclusion of the birth, at which point this mother withdrew for death and that newborn withdrew for life. Granted, if you say that we require life at the conclusion of the birth, that is why a verse was necessary to exclude the orphan. But if you say that we do not require life at the conclusion of the birth, and the verse is excluding only an animal that was born after its mother’s death, why is this verse necessary to exclude it? It can be derived from the phrase: “When it is born.” It may be derived from here that in any situation where the animal must be alive, it must remain alive until the end of the process. That is the case with regard to the slaughter of an animal in danger of imminent death as well. The slaughter is valid only if there is an indication of life at the end of the act of slaughter.

אָמַר רָבָא, הִלְכְתָא כִּי הָא מַתְנִיתָא: בְּהֵמָה דַּקָּה שֶׁפָּשְׁטָה יָדָהּ וְלֹא הֶחֱזִירָה – פְּסוּלָה;

§ The mishna teaches: The slaughter of a small animal in danger of imminent death that during the slaughter 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. Rava says that the halakha is in accordance with the opinion expressed in this baraita : The slaughter of a small animal that extended its foreleg that was bent and did not restore it to the bent position is not valid.

בַּמֶּה דְּבָרִים אֲמוּרִים – בַּיָּד, אֲבָל בָּרֶגֶל, בֵּין פָּשְׁטָה וְלֹא כָּפְפָה בֵּין כָּפְפָה וְלֹא פָּשְׁטָה – כְּשֵׁרָה; בַּמֶּה דְּבָרִים אֲמוּרִים – בְּדַקָּה, אֲבָל בְּגַסָּה, בֵּין בַּיָּד בֵּין בָּרֶגֶל, בֵּין פָּשְׁטָה וְלֹא כָּפְפָה בֵּין כָּפְפָה וְלֹא פָּשְׁטָה – כְּשֵׁרָה; וְעוֹף, אֲפִילּוּ לֹא רִפְרֵף אֶלָּא גַּפּוֹ וְלֹא כִּשְׁכֵּשׁ אֶלָּא זְנָבוֹ – הֲרֵי זֶה פִּירְכּוּס.

The baraita continues: In what case is this statement said? It is with regard to the foreleg. But with regard to the hind leg, whether the animal extended it and did not restore it to the bent position or the animal bent it but did not extend it, the slaughter is valid. In what case is this statement, about extending the foreleg, said? It is with regard to a small animal. But with regard to a large animal, whether the convulsion involves its foreleg or its hind leg, and whether the animal extended it and did not restore it to the bent position or the animal bent it but did not extend it, the slaughter is valid. And with regard to a bird, even if it fluttered [ rifref ] only its wing or wagged only its tail, that is a convulsion and an indication of life.

מַאי קָא מַשְׁמַע לָן? כּוּלְּהוּ תְּנַנְהִי: בְּהֵמָה דַּקָּה שֶׁפָּשְׁטָה יָדָהּ וְלֹא הֶחֱזִירָה – פְּסוּלָה, שֶׁאֵינָהּ אֶלָּא הוֹצָאַת נֶפֶשׁ; יָד – אִין, רֶגֶל – לָא; דַּקָּה – אִין, גַּסָּה – לָא! עוֹף אִיצְטְרִיכָא לֵיהּ, דְּלָא תְּנַן.

The Gemara asks: What is Rava teaching us in ruling in accordance with the baraita ? He is teaching us all of those halakhot we learned in the mishna: 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. It may be inferred from the mishna that with regard to movement of a foreleg alone, yes, it is not an indication of life, but movement of a hind leg, no, it is an indication of life. With regard to a small animal, yes, this is the halakha ; with regard to a large animal, no, this is not the halakha , and extending a hind leg does indicate life. The Gemara answers: It was necessary for Rava to teach the halakha in the baraita with regard to a bird, as we did not learn it in the mishna.

מתני׳ הַשּׁוֹחֵט לְנָכְרִי – שְׁחִיטָתוֹ כְּשֵׁרָה; וְרַבִּי אֱלִיעֶזֶר פּוֹסֵל. אָמַר רַבִּי אֱלִיעֶזֶר: אֲפִילּוּ שְׁחָטָהּ לֶאֱכוֹל לְנָכְרִי מֵחֲצַר כָּבֵד שֶׁלָּהּ – פְּסוּלָה, שֶׁסְּתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה.

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.

אָמַר רַבִּי יוֹסֵי: קַל וָחוֹמֶר הַדְּבָרִים, וּמַה בְּמָקוֹם שֶׁהַמַּחֲשָׁבָה פּוֹסֶלֶת, בְּמוּקְדָּשִׁין – אֵין הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הָעוֹבֵד, מָקוֹם שֶׁאֵין מַחֲשָׁבָה פּוֹסֶלֶת, בְּחוּלִּין – אֵינוֹ דִּין שֶׁלֹּא יְהֵא הַכֹּל הוֹלֵךְ אֶלָּא אַחַר הַשּׁוֹחֵט?

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?

גמ׳ הָנֵי תַנָּאֵי אִית לְהוּ דְּרַבִּי אֱלִיעֶזֶר בְּרַבִּי יוֹסֵי, דְּתַנְיָא, אָמַר רַבִּי אֱלִיעֶזֶר בְּרַבִּי יוֹסֵי: שָׁמַעְתִּי שֶׁהַבְּעָלִים מְפַגְּלִין;

In explanation of the dispute between the first tanna and Rabbi Eliezer, the Gemara explains: These tanna’im hold in accordance with the opinion of Rabbi Eliezer, son of Rabbi Yosei, as it is taught in a baraita that Rabbi Eliezer, son of Rabbi Yosei, says: I heard that the owners, and not only the priest, render an offering piggul by means of improper intent. The same is true with regard to non-sacred slaughter, where the owners’ intent for idol worship invalidates the slaughter, even if the slaughterer has no intent for idol worship.

מִיהוּ, תַּנָּא קַמָּא סָבַר: אִי שַׁמְעִינֵיהּ דַּחֲשִׁיב – אִין, אִי לָא – לָא, סְתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה לָא אָמְרִינַן; רַבִּי אֱלִיעֶזֶר סָבַר: אַף עַל גַּב דְּלָא שַׁמְעִינֵיהּ דַּחֲשִׁיב – סְתָם מַחֲשֶׁבֶת נָכְרִי לַעֲבוֹדָה זָרָה אָמְרִינַן; וַאֲתָא רַבִּי יוֹסֵי לְמֵימַר: אַף עַל גַּב דְּשַׁמְעִינֵיהּ דַּחֲשִׁיב – זֶה מְחַשֵּׁב וְזֶה עוֹבֵד לָא אָמְרִינַן.

But the first tanna holds that if we heard the gentile say that he intends the animal for idol worship, yes, his intent invalidates the slaughter, and if the gentile did not voice his intent before us, his intent does not invalidate the slaughter, as we do not say that the unspecified intent of a gentile is for idol worship. Rabbi Eliezer holds: Although we did not hear the gentile say that he intends the animal for idol worship, the slaughter is not valid, as we say the unspecified intent of a gentile is for idol worship. And Rabbi Yosei comes to say that even though we heard the gentile say that he intends the animal for idol worship, in a case where this owner has intent for idol worship and that other person is performing the slaughter, we do not say that the intent of the owner invalidates the slaughter.

אִיכָּא דְּאָמְרִי: בִּדְשַׁמְעִינֵיהּ דַּחֲשִׁיב פְּלִיגִי; תַּנָּא קַמָּא סָבַר: כִּי אָמְרִינַן זֶה מְחַשֵּׁב וְזֶה עוֹבֵד – הָנֵי מִילֵּי בִּפְנִים, אֲבָל בַּחוּץ – לָא, חוּץ מִפְּנִים

There are those who say an alternative explanation of the mishna. It is with regard to a case where we heard the gentile say that he intends the animal for idol worship that the tanna’im disagree. The first tanna holds that when we say in a case where this owner has improper intent and that other person is performing the slaughter that the intent of the owner invalidates the slaughter, this statement applies only inside the Temple, in the slaughter of offerings. But with regard to non-sacred slaughter outside the Temple, the intent of the owner does not invalidate the slaughter, as with regard to deriving the halakhot of non-sacred slaughter outside the Temple from the halakhot of slaughter of sacrificial animals inside the Temple,