1There are five factors that disqualify ritual slaughter and the fundamentals of the laws of shechitah are to guard against each of these factors: They are: shehiyah, chaladah, drasah, hagramah, and ikur.1 אחֲמִשָּׁה דְּבָרִים מַפְסִידִין אֶת הַשְּׁחִיטָה, וְעִיקַר הִלְכוֹת שְׁחִיטָה לְהִזָּהֵר מִכָּל אַחַת מֵהֶן; וְאֵלּוּ הֵן: שְׁהִיָּה, חֲלָדָה, דְּרָסָה, הַגְרָמָה, וְעִקּוּר.
2What is meant by shehiyah? A person began to slaughter and lifted up his hand before he completed the slaughter and waited. Whether he did so inadvertently, intentionally, or because of forces beyond his control, the following rules apply if he or another person completed the slaughter. If he waited the amount of time it would take to lift up the animal, cause it to lie down, and slaughter it, his slaughter is not acceptable. If he waited less than this amount of time, his slaughter is acceptable.בשְׁהִיָּה כֵּיצַד? הֲרֵי שֶׁהִתְחִיל לִשְׁחֹט, וְהִגְבִּיהַּ יָדוֹ קֹדֶם שֶׁיִּגְמֹר הַשְּׁחִיטָה, וְשָׁהָה, בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד, בֵּין בְּאֹנֶס בֵּין בְּרָצוֹן, וְחָזַר הוּא אוֹ אַחֵר, וְגָמַר אֶת הַשְּׁחִיטָה: אִם שָׁהָה כְּדֵי שֶׁיַּגְבִּיהַּ הַבְּהֵמָה וְיַרְבִּיצֶנָּה וְיִשְׁחֹט, שְׁחִיטָתוֹ פְּסוּלָה; וְאִם שָׁהָה פָּחוֹת מִכְּדֵי זֶה, שְׁחִיטָתוֹ כְּשֵׁרָה.
3With regard to a small domesticated animal,2 the measure of shehiyah is the amount of time it would take to lift up the animal, cause it to lie down, and slaughter it. With regard to a large domestic animal,3 the measure of shehiyah is the amount of time it would take to lift up the animal, cause it to lie down, and slaughter it.4 With regard to a fowl, the measure of shehiyah is the amount of time it would take to lift up a small animal, cause it to lie down, and slaughter it.5 גהָיְתָה בְּהֵמָה דַּקָּה, שִׁעוּר שְׁהִיָּתָהּ כְּדֵי שֶׁיַּגְבִּיהַּ בְּהֵמָה דַּקָּה וְיַרְבִּיצֶנָּה וְיִשְׁחֹט; וְאִם הָיְתָה גַּסָּה, כְּדֵי שֶׁיַּגְבִּיהֶנָּה וְיַרְבִּיצֶנָּה וְיִשְׁחֹט. וּבָעוֹף, כְּדֵי שֶׁיַּגְבִּיהַּ בְּהֵמָה דַּקָּה וְיַרְבִּיצֶנָּה וְיִשְׁחֹט.
4When a person cut the signs for a while, waited for a while, cut for a while, waited for a while until he concluded the slaughter without waiting the measure that disqualifies an animal at any one time, but over the times he waited over the entire period would equal the measure of shehiyah, there is an unresolved doubt whether the animal is considered a neveilah.6 Similarly, if he waited the amount of time it takes to lift up the animal, cause it to lie down, and cut only a portion of the signs, but not to slaughter it entirely, there is an unresolved doubt whether the animal is considered a neveilah.דשָׁחַט מְעַט וְשָׁהָה מְעַט, וְחָזַר וְשָׁחַט מְעַט וְשָׁהָה מְעַט, עַד שֶׁגָּמַר הַשְּׁחִיטָה, וְלֹא שָׁהָה בְּפַעַם אַחַת שִׁעוּר הַשְּׁהִיָּה, אֲבָל כְּשֶׁתַּחְשֹׁב כָּל זְמַן הַשְּׁהִיּוֹת יִצְטָרֵף מִכֻּלָּן שִׁעוּר שְׁהִיָּה - הֲרֵי זוֹ סְפֵק נְבֵלָה. וְכֵן אִם שָׁהָה כְּדֵי שֶׁיַּגְבִּיהֶנָּה וְיַרְבִּיצֶנָּה וּכְדֵי שֶׁיִּשְׁחֹט כְּמוֹ מִעוּט הַסִּימָנִין בִּלְבָד, לֹא כְּדֵי שֶׁיִּשְׁחֹט שְׁחִיטָה גְּמוּרָה - הֲרֵי זוֹ סְפֵק נְבֵלָה.
5If he slaughtered the majority of one of the signs for a fowl or the majority of both signs for an animal, the slaughter is permitted even if he waited half the day and then returned and finished cutting the signs.7 For since the minimum measure for slaughter was met, it is as if he is cutting slaughtered meat.השָׁחַט רֹב אֶחָד בָּעוֹף, אוֹ רֹב שְׁנַיִם בַּבְּהֵמָה, אַף עַל פִּי שֶׁשָּׁהָה חֲצִי הַיּוֹם, וְחָזַר וְגָמַר חֲתִכַּת הַסִּימָנִין - הֲרֵי זוֹ מֻתֶּרֶת; מֵאַחַר שֶׁנִּשְׁחַט בָּהּ כַּשִׁעוּר, הֲרֵי זֶה כִּמְחַתֵּךְ בְּשַׂר הַשְּׁחוּטָה.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

6If one cuts half or less of the windpipe and waits an extended period, he may return and complete the slaughter; his previous acts are of no consequence.8 If, however, he cut the majority of an animal’s windpipe or perforated the gullet even slightly and then waited the disqualifying measure, the slaughter is unacceptable.9 This applies whether he returned and completed cutting where he began or slaughtered the animal entirely in a different place. The rationale is that when the majority of the windpipe is slit or the gullet of either an animal or a fowl is perforated even slightly, the animal is comparable to a neveilah and ritual slaughter is not effective for it, as will be explained.10 ושָׁחַט בַּקָּנֶה לְבַדּוֹ חֶצְיוֹ אוֹ מִעוּטוֹ, וְשָׁהָה זְמַן מְרֻבֶּה - הֲרֵי זֶה חוֹזֵר וְגוֹמֵר הַשְּׁחִיטָה, וְאֵין בְּכָּךְ כְּלוּם. אֲבָל אִם שָׁחַט רֹב הַקָּנֶה, אוֹ שֶׁנָּקַב בַּוֶּשֶׁט כָּל שֶׁהוּא, וְשָׁהָה כַּשִׁעוּר - בֵּין שֶׁחָזַר וְגָמַר הַשְּׁחִיטָה שֶׁהִתְחִיל, בֵּין שֶׁשָּׁחַט שְׁחִיטָה גְּמוּרָה בְּמָקוֹם אַחֵר - הֲרֵי זוֹ פְּסוּלָה; מִפְּנֵי שֶׁהָעוֹף אוֹ הַבְּהֵמָה שֶׁנִּפְסַק רֹב הַקָּנֶה שֶׁלָּהּ, אוֹ שֶׁנִּקַּב הַוֶּשֶׁט בְּמַשֶׁהוּ - נְבֵלָה, וְאֵין הַשְּׁחִיטָה מוֹעֶלֶת בָּהּ כְּמוֹ שֶׁיִּתְבָּאֵר.
7It is thus explained for you that the concept of shehiyah does not exist with regard to the windpipe of a fowl at all. For if he slit the majority of the windpipe and waited, he has already completed the slaughter of the fowl. When he goes back and completes it, it is as if he is cutting meat.11 If he slit less than half the windpipe and waited, he may return and complete the slaughter whenever he desires,12 for it is not disqualified as a neveilah unless the majority of the windpipe has been cut.זהִנֵּה נִתְבָּאַר לְךָ, שֶׁאֵין שְׁהִיָּה בַּקָּנֶה בָּעוֹף כְּלָל. שֶׁאִם שָׁחַט רֹב הַקָּנֶה וְשָׁהָה, כְּבָר נִגְמְרָה שְׁחִיטָתוֹ, וּכְשֶׁחָזַר וְגָמַר, מְחַתֵּךְ בָּשָׂר הוּא; וְאִם שָׁחַט בְמִעוּט הַקָּנֶה וְשָׁהָה, הֲרֵי זֶה חוֹזֵר וְשׁוֹחֵט כָּל זְמַן שֶׁיִּרְצֶה, שְׁאֵינָהּ נֶאֱסֶרֶת מִשּׁוּם נְבֵלָה, עַד שֶׁיִּפָּסֵק רֹב הַקָּנֶה.
8The following rules apply when one slaughtered a fowl and waited, but does not know whether the gullet was perforated or not.13 He should return and cut the windpipe alone in another place,14 let the fowl be until it dies, and then check the gullet from the inside.15 If a drop of blood was not found on it, it is apparent that it was not perforated and it is acceptable.חשָׁחַט הָעוֹף וְשָׁהָה בּוֹ, וְאֵינוֹ יוֹדֵעַ אִם נִקַּב הַוֶּשֶׁט אוֹ לֹא נִקַּב - חוֹזֵר וְשׁוֹחֵט הַקָּנֶה לְבַדּוֹ בְּמָקוֹם אַחֵר, וּמַנִּיחוֹ עַד שֶׁיָּמוּת; וּבוֹדֵק הַוֶּשֶׁט מִבִּפְנִים - אִם לֹא נִמְצֵאת בּוֹ טִפַּת דָּם, בַּיָּדוּעַ שֶׁלֹּא נִקַּב וּכְשֵׁרָה.
9What is meant by chaladah?16 For example, one inserted the knife between one sign and another.17 Whether one then slits the upper sign above or cuts the lower sign below in the manner of ritual slaughter, the slaughter is unacceptable.טחֲלָדָה כֵּיצַד? כְּגוֹן שֶׁהִכְנִיס הַסַּכִּין בֵּין סִימָן לְסִימָן - בֵּין שֶׁפָּסַק הַסִּימָן הָעֶלְיוֹן לְמַעְלָה, בֵּין שֶׁשָּׁחַט הַתַּחְתּוֹן לְמַטָּה שֶׁהוּא דֶּרֶךְ שְׁחִיטָה - הֲרֵי זוֹ פְּסוּלָה.
10If he inserted the knife beneath the animal’s skin and slit both the signs in the ordinary fashion, hid the knife under tangled wool, or spread a cloth over the knife and the neck18 and slaughtered under the cloth, since the knife is not openly revealed, there is an unresolved doubt whether the animal is considered a neveilah. Similarly, if slaughtered less than half the signs with chaladah and completed the slaughter without chaladah, there is an unresolved doubt whether the animal is considered a neveilah.יהִכְנִיס אֶת הַסַּכִּין תַּחַת הָעוֹר, וְשָׁחַט שְׁנֵי הַסִּימָנִין כְּדַרְכָּן, אוֹ שֶׁהֶחֱלִיד אֶת הַסַּכִּין תַּחַת צֶמֶר מְסֻבָּךְ, אוֹ שֶׁפָּרַס מַטְלִית עַל הַסַּכִּין וְעַל הַצַּוָּאר וְשָׁחַט תַּחַת הַמַּטְלִית - הוֹאִיל וְאֵין הַסַּכִּין גְּלוּיָה, הֲרֵי זוֹ סְפֵק נְבֵלָה. וְכֵן אִם שָׁחַט מִעוּט הַסִּימָנִין בְּהַחְלָדָה, וְגָמַר הַשְּׁחִיטָה שֶׁלֹּא בְּהַחְלָדָה - הֲרֵי זוֹ סְפֵק נְבֵלָה.
11What is meant by drasah?19 For example, one struck the neck with a knife as one strikes with a sword, cutting the signs at one time, without passing the knife back and forth or one placed the knife on the neck and pressed, cutting downward like one cuts radishes or squash until he cuts the signs, the slaughter is unacceptable.יאדְּרָסָה כֵּיצַד? כְּגוֹן שֶׁהִכָּה בַּסַּכִּין עַל הַצַּוָּאר כְּדֶרֶךְ שֶׁמַּכִּין בְּסַיִף, וְחָתַךְ הַסִּימָנִין בְּבַת אַחַת בְּלֹא הוֹלָכָה וְלֹא הֲבָאָה, אוֹ שֶׁהִנִּיחַ הַסַּכִּין עַל הַצַּוָּאר, וְדָחַק לְמַטָּה כְּחוֹתֵךְ צְנוֹן אוֹ קִישׁוּת עַד שֶׁחָתַךְ הַסִּימָנִין - הֲרֵי זוֹ פְּסוּלָה.
12What is meant by hagramah?20 This refers to one who slaughters at a high point on the windpipe21 where it is not fit to slaughter.יבהַגְרָמָה כֵּיצַד? זֶה הַשּׁוֹחֵט בַּקָּנֶה לְמַעְלָה, בִּמְקוֹם שֶׁאֵינוֹ רָאוּי לִשְׁחִיטָה.
There are two nodes, like kernels of wheat at the top of the windpipe, at the large ring.22 The following rules apply if one slaughtered in the midst of these kernels. If he left even the slightest portion of them intact above the place of slaughter, it is acceptable, for he slaughtered from the slanting cap of the windpipe or lower. This is within the place that is fit for ritual slaughter. If, however, he did not leave any portion of them intact, but instead cut above them, this is considered as being slaughtered with hagramah and it is unacceptable.וּכְמוֹ שְׁנֵי חִטִּין יֵשׁ בְּסוֹף הַקָּנֶה, לְמַעְלָה בְּטַבַּעַת גְּדוֹלָה. שָׁחַט בְּתוֹךְ הַחִטִּים: אִם שִׁיֵּר מֵהֶן כָּל שֶׁהוּא לְמַעְלָה, הֲרֵי זוֹ כְּשֵׁרָה, שֶׁהֲרֵי שָׁחַט מִשִּׁפּוּי כּוֹבַע וּלְמַטָּה, וְהוּא מִן הַמָּקוֹם הָרָאוּי לִשְׁחִיטָה; וְאִם לֹא שִׁיֵּר מֵהֶן כְּלוּם אֶלָא שָׁחַט לְמַעְלָה מֵהֶן, הֲרֵי זוֹ מֻגְרֶמֶת וּפְסוּלָה.
13If one slit the majority of one sign for a fowl or the majority of both signs for an animal and then completed the slaughter through drasah or hagramah, it is acceptable, for the minimum measure was slaughtered in the proper manner.23 If at first, he slit a third of the windpipe24 through hagramah, and then cut two thirds in the appropriate manner, the slaughter is acceptable.25 If he cut a third in the appropriate manner, cut a third through hagramah, and then cut the last third in the appropriate manner, the slaughter is acceptable.26 If at first, he slit a third through hagramah, cut a third in the appropriate manner, and then cut a third through hagramah, the slaughter is unacceptable.27 If one cut a portion of an animal’s throat with derisah or chaladah, it is unacceptable, whether it was the first or second third.28 יגשָׁחַט רֹב הָאֶחָד אוֹ רֹב הַשְּׁנַיִם, וְהִשְׁלִים בִּדְרָסָה, אוֹ בְּהַגְרָמָה - הֲרֵי זוֹ כְּשֵׁרָה, שֶׁהֲרֵי נִשְׁחַט הַשִׁעוּר כָּרָאוּי. הִגְרִים בַּתְּחִלָּה שְׁלִישׁ, וְשָׁחַט שְׁנֵי שְׁלִישִׁים - הֲרֵי זוֹ כְּשֵׁרָה. שָׁחַט שְׁלִישׁ, וְהִגְרִים שְׁלִישׁ, וְחָזַר וְשָׁחַט שְׁלִישׁ הָאַחֲרוֹן - כְּשֵׁרָה. הִגְרִים שְׁלִישׁ, וְשָׁחַט שְׁלִישׁ, וְחָזַר וְהִגְרִים שְׁלִישׁ הָאַחֲרוֹן - הֲרֵי זוֹ פְּסוּלָה. וְאִם דָּרַס אוֹ הֶחֱלִיד, בֵּין בַּשְּׁלִישׁ הָרִאשׁוֹן בֵּין בַּשְּׁלִישׁ הָאֶמְצָעִי - הֲרֵי זוֹ פְּסוּלָה.
14What is meant by ikur? That the gullet and/or the windpipe were displaced29 and slid from their place before the conclusion of the slaughter. ידעִקּוּר כֵּיצַד? כְּגוֹן שֶׁנֶּעְקְרָה הַגַּרְגֶּרֶת וְהִיא הַקָּנֶה, אוֹ הַוֶּשֶׁט, וְנִשְׁמַט אֶחָד מֵהֶן אוֹ שְׁנֵיהֶן קֹדֶם גְּמָר שְׁחִיטָה.
If, however, one slit an entire sign or its majority in a fowl, and then the second sign slipped, the slaughter is acceptable.30 אֲבָל אִם שָׁחַט אֶחָד בָּעוֹף אוֹ רֻבּוֹ, וְאַחַר כָּךְ נִשְׁמַט הַסִּימָן הַשֵּׁנִי - הֲרֵי שְׁחִיטָתוֹ כְּשֵׁרָה.
15If one of the signs was displaced and afterwards, one slit the other, the slaughter is unacceptable.31 If one slit one of the signs of a fowl and then discovered that the other one was displaced, but it is unknown whether it was displaced before slaughter32 or after slaughter,33 there is an unresolved question whether the fowl is a neveilah.טונִשְׁמַט אֶחָד מֵהֶן, וְאַחַר כָּךְ שָׁחַט אֶת הַשֵּׁנִי - שְׁחִיטָתוֹ פְּסוּלָה. שָׁחַט אֶחָד מֵהֶן וְנִמְצָא הַשֵּׁנִי שָׁמוּט, וְאֵין יָדוּעַ אִם קֹדֶם שְׁחִיטָה נִשְׁמַט, אוֹ אַחַר שְׁחִיטָה - הֲרֵי זוֹ סְפֵק נְבֵלָה.
16If the sign that was cut for ritual slaughter is discovered to have been displaced, the fowl or animal34 is acceptable, for certainly, it was displaced after the slaughter. For if it had been displaced before ritual slaughter, it would have hung loosely and it would not have been able to be slaughtered effectively.35 טזנִמְצָא הַסִּימָן הַשָּׁחוּט שָׁמוּט - הֲרֵי זוֹ כְּשֵׁרָה, שֶׁוַּדַּאי אַחַר שְׁחִיטָה נֶעְקַר; שֶׁאִלּוּ נֶעֱקַר קֹדֶם שְׁחִיטָה, הָיָה מִדַּלְדֵל וְלֹא יִשָּׁחֵט.
17When does the above apply? When the slaughterer did not hold the signs in his hand when he slit them. If, however, he held the signs and slaughtered, it is possible that the signs could have been slit effectively even after they were displaced.36 Therefore, if a sign is discovered to be displaced and slaughtered,37 there is an unresolved question whether the animal or the fowl is a neveilah.יזבַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֶׁלֹּא תָפַס הַסִּימָנִין בְּיָדוֹ כְּשֶׁשָּׁחַט; אֲבָל אִם תְּפָסָן וְשָׁחַט, אֶפְשָׁר שֶׁתִּשָּׁחֵט אַחַר הָעִקּוּר, וּלְפִיכָךְ אִם נִמְצֵאת שְׁמוּטָה וּשְׁחוּטָה, הֲרֵי זוֹ סְפֵק נְבֵלָה.
18Whenever we have used the term “unacceptable,” the animal is a neveilah and if a person partakes of an olive-sized portion of it, he is liable for lashes for partaking of a neveilah. For only an acceptable slaughter as commanded by Moses our teacher of blessed memory prevents an animal from being considered a neveilah as we explained.יחכָּל מָקוֹם שֶׁאָמַרְנוּ בַּשְּׁחִיטָה 'פְּסוּלָה' - הֲרֵי זוֹ נְבֵלָה; וְאִם אָכַל מִמֶּנָּה כַּזַּיִת, לוֹקֶה מִשּׁוּם אוֹכֵל נְבֵלָה - שֶׁאֵין מוֹצִיא מִידֵי נְבֵלָה אֶלָא שְׁחִיטָה כְּשֵׁרָה כַּאֲשֶׁר צִוָּה, כְּמוֹ שֶׁבֵּאַרְנוּ.
Whenever there is an unresolved doubt whether slaughter is acceptable, there is an unresolved doubt whether the animal is a neveilah.38 A person who partakes of it is liable for stripes for rebellious conduct.וְכָל סָפֵק בַּשְּׁחִיטָה, הֲרֵי הוּא סְפֵק נְבֵלָה; וְהָאוֹכֵל מִמֶּנָּה, מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת.
19When the thigh of an animal and the meat39 of its hollow were removed and thus it appears lacking when it crouches, it is a neveilah.40 It is as if half of it was cut away and it was divided into two bodies. Thus slaughter is not effective with regard to it. Similarly, if the animal’s backbone was broken together with the majority of the meat, its back was ripped open like a fish, the majority of the windpipe was been severed,41 or the gullet was perforated in a place fit for slaughter,42 it is considered as a neveilah while alive and slaughter will not be effective with regard to it. The same laws apply to both an animal and a fowl with regard to all these matters.יטבְּהֵמָה שֶׁנִּטַּל יָרֵךְ שֶׁלָּהּ וַחֲלָלָהּ עִמָּהּ, עַד שֶׁתֵּרָאֶה חֲסֵרָה כְּשֶׁתִּרְבַּץ - הֲרֵי זוֹ נְבֵלָה, כְּמִי שֶׁנֶּחְתַּךְ חֶצְיָהּ וְנֶחְלְקָה לִשְׁנֵי גּוּפוֹת, וְאֵין הַשְּׁחִיטָה מוֹעֶלֶת בָּהּ. וְכֵן אִם נִשְׁבְּרָה מַפְרֶקֶת וְרֹב בָּשָׂר עִמָּהּ, אוֹ שֶׁנִּקְרְעָה מִגַּבָּהּ כַּדָּג, אוֹ שֶׁנִּפְסַק רֹב הַקָּנֶה, אוֹ שֶׁנִּקַּב הַוֶּשֶׁט בְּכָל שֶׁהוּא בְּמָקוֹם הָרָאוּי לִשְׁחִיטָה - הֲרֵי זוֹ נְבֵלָה מֵחַיִּים, וְאֵין הַשְּׁחִיטָה מוֹעֶלֶת בָּהּ. וְאֶחָד הַבְּהֵמָה וְאֶחָד הָעוֹף, בְּכָל הַדְּבָרִים הָאֵלּוּ.
20The gullet has two membranes: the external membrane is red and the inner membrane is white.43 If only one of them is perforated, the animal is acceptable.44 If they are both perforated even to the slightest degree in a place fit for slaughter, it is a neveilah.45 This applies whether it was slaughtered in the place of the perforation or in another place, slaughter will not be effective with regard to it. If they were both perforated, even when one hole does not correspond to the other, the animal is a neveilah.46כשְׁנֵי עוֹרוֹת יֵשׁ לוֹ לַוֶּשֶׁט - הַחִיצוֹן אָדֹם, וְהַפְּנִימִי לָבָן; נִקַּב הָאֶחָד מֵהֶן בִּלְבָד, כְּשֵׁרָה. נִקְּבוּ שְׁנֵיהֶן בְּכָל שֶׁהוּא בְּמָקוֹם הָרָאוּי לִשְׁחִיטָה, הֲרֵי זוֹ נְבֵלָה. וּבֵין שֶׁנִּשְׁחֲטָה בִּמְקוֹם הַנֶּקֶב, בֵּין שֶׁנִּשְׁחֲטָה בְּמָקוֹם אַחֵר - אֵין הַשְּׁחִיטָה מוֹעֶלֶת בָּהּ. נִקְּבוּ שְׁנֵיהֶן זֶה שֶׁלֹּא כְּנֶגֶד זֶה, נְבֵלָה.
21When the gullet is perforated and a scab forms which covers it, the scab is of no consequence and it is considered perforated as it was beforehand.47 If a thorn is detected standing in the gullet, there is an unresolved doubt whether the animal is a neveilah. We fear that perhaps a scab developed in the place of a perforation and it is not visible.48 If, however, a thorn is lying lengthwise49 in the gullet, we are not concerned about it, for most desert animals eat thorns continuously.50 כאנִקַּב הַוֶּשֶׁט, וְעָלָה בּוֹ קְרוֹם וּסְתָמוֹ - אֵין הַקְּרוֹם כְּלוּם, וַהֲרֵי הוּא נָקוּב כְּשֶׁהָיָה. נִמְצָא קוֹץ עוֹמֵד בַּוֶּשֶׁט לְרָחְבּוֹ, הֲרֵי זוֹ נְבֵלָה - שֶׁמָּא נִקַּב הַוֶּשֶׁט וְעָלָה קְרוֹם בִּמְקוֹם הַנֶּקֶב, וְאֵינוֹ נִרְאֶה. אֲבָל אִם נִמְצָא הַקּוֹץ לְאָרְכּוֹ בַּוֶּשֶׁט - אֵין חוֹשְׁשִׁין לוֹ, שֶׁרֹב הַבְּהֵמוֹת הַמִּדְבָּרִיּוֹת אוֹכְלוֹת הַקּוֹצִים תָּמִיד.
22The gullet cannot be checked from the outside, only from the inside.51 What is implied? One should turn it inside out and check it. If a drop of blood is found upon it, it can be concluded that it was perforated.כבוֶשֶׁט אֵין לוֹ בְּדִיקָה מִבַּחוּץ, אֶלָא מִבִּפְנִים. כֵּיצַד? הוֹפְכוֹ וּבוֹדֵק - אִם נִמְצָא עָלָיו טִפַּת דָּם, בַּיָּדוּעַ שֶׁהָיָה נָקוּב.
23When the majority of the cavity of the windpipe52 has been severed in the place fit for slaughtering,53 the animal is a neveilah. This also applies if it has a hole the size of an isar.54 The following rules apply if the windpipe of an animal was perforated with small holes.55 If the perforations did not detract from the flesh, they disqualify the animal if, when they are added together, they constitute the majority of the windpipe. If they detract from the flesh, they disqualify the animal if, when they are added together, their sum is the size of an isar.56 Similarly, if a strand of flesh is removed from the windpipe, it disqualifies the animal if its area is the size of an isar. With regard to a fowl, a more stringent rule applies:57 Whenever the strip of flesh that was removed or the holes that detract from the flesh are large enough so that they could be folded so that when placed over the opening of the windpipe, it would cover the majority of its cavity,58 it is a neveilah. If not, it is acceptable.כגגַּרְגֶּרֶת שֶׁנִּפְסַק רֹב חֲלָלָהּ בְּמָקוֹם הָרָאוּי לִשְׁחִיטָה, הֲרֵי זוֹ נְבֵלָה. וְכֵן אִם נִקְּבָה כָּאֵיסָר. נִקְּבָה נְקָבִים קְטַנִּים: אִם נְקָבִים שֶׁאֵין בָּהֶן חִסָרוֹן, הֶם מִצְטָרְפִין לְרֻבָּהּ; וְאִם נְקָבִים שֶׁיֵּשׁ בָּהֶם חִסָרוֹן, מִצְטָרְפִין לִכְאִיסָר. וְכֵן אִם נִטְּלָה מִמֶּנָּה רְצוּעָה, מִצְטָרֶפֶת לִכְאִיסָר. וּבָעוֹף - כָּל שֶׁאִלּוּ מְקַפֵּל הָרְצוּעָה אוֹ הַנְּקָבִים שֶׁיֵּשׁ בָּהֶן חִסָרוֹן, וּמַנִּיחָן עַל פִּי הַקָּנֶה: אִם חוֹפֶה אֶת רֻבּוֹ, נְבֵלָה; וְאִם לָאו, כְּשֵׁרָה.
24If the windpipe was perforated on both sides with a hole large enough for the thickness of isar59 to be inserted into it, it is a neveilah. If it is slit lengthwise, even if only the slightest portion of the place fit to slaughter an animal remains above and below, it is acceptable.60 כדנִקְּבָה הַגַּרְגֶּרֶת נֶקֶב מְפֻלָּשׁ מִשְּׁנֵי צְדָדֶיהָ, כְּדֵי שֶׁיִּכָּנֵס אִיסָר לְרָחְבּוֹ - נְבֵלָה. נִסְדְּקָה לְאָרְכָּהּ - אַפִלּוּ לֹא נִשְׁתַּיֵּר מִן הַמָּקוֹם הָרָאוּי בָּהּ לִשְׁחִיטָה אֶלָא מַשֶׁהוּ לְמַעְלָה וּמַשֶׁהוּ לְמַטָּה, כְּשֵׁרָה.
25When a windpipe has been perforated61 and it is not known whether it was perforated before the slaughter or afterwards,62 we perforate it again in another place and compare the two holes. If they resemble each other, it is permitted.63 We compare only a hole in a large ring to a hole in a large ring or a hole in a small ring to a hole in a small ring, but not a hole in a small ring to a a hole in a large ring. For the entire windpipe is made up of a series of rings. Between each large ring is a small, soft ring.כהגַּרְגֶּרֶת שֶׁנִּקְּבָה, וְאֵין יָדוּעַ אִם קֹדֶם שְׁחִיטָה נִקְּבָה אוֹ אַחַר שְׁחִיטָה - נוֹקְבִין אוֹתָהּ עַתָּה בְּמָקוֹם אַחֵר, וּמְדַמִּין הַנֶּקֶב לַנֶּקֶב. אִם נִדְמֶה לוֹ, מֻתֶּרֶת. וְאֵין מְדַמִּין אֶלָא מֵחֻלְיָא גְּדוֹלָה לְחֻלְיָא גְּדוֹלָה, אוֹ מִקְּטַנָּה לִקְטַנָּה; אֲבָל לֹא מִקְּטַנָּה לִגְדוֹלָה וְלֹא מִגְּדוֹלָה לִקְטַנָּה; שֶׁכָּל הַקָּנֶה חֻלְיוֹת חֻלְיוֹת הוּא, וּבֵין כָּל חֻלְיָא וְחֻלְיָא חֻלְיָא אַחַת קְטַנָּה מִשְּׁתֵּיהֶן וְרַכָּה.