[If] one slaughters from the sides, his slaughtering is valid; [if] one performs melikah from the sides, his melikah is invalid. [If] one slaughters from the nape, his slaughtering is invalid; [if] one performs melikah from the nape, his melikah is valid. [If] one slaughters from the throat, his slaughtering is valid; [if] one performs melikah from the throat, his melikah is invalid; because the entire nape is valid for melikah, and the entire throat is valid for slaughtering. Thus, what is valid for slaughtering is invalid for melikah, [and] what is valid for melikah is invalid for slaughtering.

What is fit for turtledoves is unfit for young pigeons; what is fit for young pigeons is unfit for turtledoves. The beginning of the yellowing in both is unfit.

What is valid for the [Red] Cow is invalid for the [decapitated] heifer; what is valid for the [decapitated] heifer is invalid for the [Red] Cow. What is fit for Kohanim is unfit for Levites; what is fit for Levites is unfit for Kohanim. What is tahor in earthenware utensils is tamei in all [other] utensils; what is tahor in all [other] utensils is tamei in earthenware utensils. What is tahor in wooden utensils is tamei in metal utensils; what is tahor in metal utensils is tamei in wooden utensils. What is subject [to tithing] in bitter almonds is exempt in sweet ones; what is subject [to tithing] in sweet ones is exempt in bitter ones.

Temad — as long as it has not fermented, it may not be purchased with tithe money, and it renders a mikveh unfit. After it has fermented, it may be purchased with tithe money, and it does not render a mikveh unfit. Brothers who are partners — when they are obligated to pay a kolbon, they are exempt from the animal tithe; but when they are obligated to give the animal tithe, they are exempt from the kolbon. Wherever there is a [right of] sale, there is no fine [imposed], and wherever there is a fine [imposed], there is no [right of] sale. Wherever there is refusal, there is no chalitzah, and wherever there is chalitzah, there is no refusal. Wherever there is a horn blast, there is no havdalah, and wherever there is havdalah, there is no horn blast: If a Festival falls on the eve of the Sabbath, the horn is sounded and no havdalah is recited; on the departure of the Sabbath, havdalah is recited and the horn is not sounded. How do we recite the havdalah? ‘‘Who distinguishes between holy and holy.’’ R’ Dosa says: ‘‘Between greater holiness and lesser holiness.’’

[If] one slaughters [by cutting] one [of the organs] of a bird or both [organs] of an animal, his slaughtering is valid, and the greater part of one [organ] is tantamount to its entirety. R’ Yehudah says: Until he severs the veridin. [If he severs] half of one [organ] of a bird or one and a half [organs] of an animal, his slaughtering is invalid. [If he severs] the greater part of one [organ] of a bird or the greater part of both [organs] of an animal, his slaughtering is valid.

[If] one slaughters two heads at once, his slaughtering is valid. [If] two hold a knife and slaughter, even if one is above and one is below, their slaughtering is valid.

[If] he severed the head with one stroke, it is invalid. [If] he was slaughtering and severed the head with one stroke: if the knife measures the width of one neck, it is valid. [If] he was slaughtering and severed two heads with one stroke: if the knife measures the width of one neck, it is valid. When does this ruling apply? [Only] when he made a forward stroke but not a backward stroke, or if he made a backward stroke but not a forward stroke; but if he made a forward stroke and a backward stroke, however short it was, even with a scalpel, it is valid. [If] a knife fell and slaughtered, even though it slaughtered in the normal fashion, it is invalid, as it is stated: And you shall slaughter . . . and you shall eat (Deut. 12:21) — what you slaughter, you may eat. [If] the knife fell and he picked it up, [or if] his clothes fell and he picked them up, [or if] he sharpened the knife and became fatigued and his companion came and slaughtered — if he paused as long as it takes to slaughter, it is invalid. R’ Shimon says: If he paused as long as it takes to examine.

[If] one severed the esophagus and tore the trachea, or he severed the trachea and tore the esophagus, or he severed one of them and waited until [the animal] died, or he thrust the knife under the second [organ] and cut it — R’ Yesheivav says: It is neveilah. R’ Akiva says: It is treifah. R’ Yesheivav stated a general rule in the name of R’ Yehoshua: Whatever became unfit through its slaughtering is neveilah. Whatever was slaughtered properly, but something else caused it to become unfit, is treifah. R’ Akiva admitted to him.

[If] one slaughters an animal, a beast, or a bird, and no blood came out of them, they are kosher, and they may be eaten with ritually contaminated hands, since they have not been made susceptible by blood. R’ Shimon says: They have been made susceptible by the slaughtering.

[If] one slaughters a dying animal, Rabban Shimon ben Gamliel says: [It is not valid] unless it jerks a foreleg and a hind leg. R’ Eliezer says: It suffices if it spurts forth [blood]. Said R’ Shimon: Also one who slaughters at night and rises early the next day and finds the walls full of blood, it is valid, because it spurted [blood], which is in accordance with R’ Eliezer’s opinion. The Sages, however, say: [It is not valid] unless it jerks a foreleg or a hind leg, or unless it wiggles its tail. The same rule applies both to small animals and to large animals. A small animal that stretched out its foreleg but did not draw [it] back, it is invalid, because it is only an indication of the expiration of life. When does this apply? [If] it was presumed to be dying, but if it was presumed to be healthy, even if it has none of these signs, it is valid.