[If] one slaughters for a gentile, his slaughtering is valid, but R’ Eliezer declares it invalid. Said R’ Eliezer: Even if he slaughtered it so that the gentile should eat from its diaphragm, it is invalid, because the unexpressed intent of a gentile is [presumed to be] for idolatry. Said R’ Yose: The matter can be proven by an a fortiori reasoning: If in the place where the intent renders it invalid, [viz.,] in the case of sacrificial animals, everything depends solely on the one who performs the service, a place where intent does not render invalid, [viz.,] in the case of nonsacrificial animals, is it not logical that all should depend solely upon the slaughterer?

[If] one slaughters as a sacrifice to [lit., in the name of] mountains, as a sacrifice to hills, as a sacrifice to seas, as a sacrifice to rivers, as a sacrifice to deserts, his slaughtering is invalid. [If] two hold a knife and slaughter, one [slaughters] as a sacrifice to one of these things, and one [slaughters] for a legitimate purpose, their slaughtering is invalid.

We may slaughter neither into seas, nor into rivers, nor into vessels, but one may slaughter into a pool of water, or in a boat on top of vessels. We may not slaughter into a pit under any circumstances, but one may make a pit in his house in order that the blood should flow into it, but he may not do so in the street, so that he does not lend support to the practices of the sectarians.

[If] one slaughters [an animal] for the designation of an olah-offering, a shelamim-offering, a guilt-offering in case of doubt, a pesach-offering, [or] a thanksgiving offering, his slaughtering is invalid, but R’ Shimon declares it valid. [If] two hold a knife and slaughter, one for one of these designations and one for a legitimate purpose, their slaughtering is invalid. [If] one slaughters [an animal] for the designation of a sin-offering, a definite guilt-offering, a firstborn, an animal tithe, [or] a substitution, his slaughtering is valid. This is the general rule: Whatever can be brought as a vow or as a donative offering — [if] one slaughters for its designation, it is prohibited; but whatever cannot be brought for a vow or for a donative offering — [if] one slaughters for its designation, it is valid.

These are accounted treifah in animals: 1) [An animal] whose esophagus is punctured, 2) or whose trachea is severed, 3) [if] the membrane of the brain was punctured, 4) [if] the heart was punctured into its cavity, 5) [if] the spine was broken and its cord severed, 6) [if] the liver was removed and nothing remains of it, 7) [if] the lung was punctured 8) or [if] it was deficient — R’ Shimon says: [Not] unless the penetrates to the bronchi; 9) [if] the abomasum was punctured, 10) [if] the gall bladder was punctured, 11) [if] the intestines were punctured, 12) [if] the inner paunch was punctured, 13) or [if] the greater part of the outer one was torn — R’ Yehudah says: In a large animal a handbreadth, and in a small animal the greater part; 14) [if] the omasum or 15) the reticulum was punctured to the outside, 16) [if] it fell from a roof, 17) [if] most of its ribs were broken, 18) or one that was clawed by a wolf. R’ Yehudah says: One that was clawed by a wolf [is treifah] in the case of small animals, but [only if] clawed by a lion in the case of large animals; one that was clawed by a netz in the case of small fowl, or one that was clawed by a gass in the case of large fowl. This is the general rule: If an animal with a similar defect cannot live, it is treifah.

And the following are kosher in animals: [If] the trachea was punctured or slit. How much may be missing? Rabban Shimon ben Gamliel says: Up to the size of an Italian issar. [If] the skull was cracked but the membrane of the brain was not punctured, [if] the heart was punctured but not into its cavity, [if] the spinal column was broken but the cord was not severed, [if] the liver was removed but an olive-sized piece remains, [if] the omasum and the reticulum were punctured into one another, [if] the spleen was removed, [if] the kidneys were removed, [if] the lower jaw was removed, [if] its uterus was removed, or [if] the lung is shriveled through non- human agency. One whose skin is flayed — R’ Meir declares it fit, and the Sages declare it unfit.

And these are accounted treifah in fowl: [A fowl] whose esophagus is punctured, [or] whose trachea is severed, [if] a weasel struck it on the head in a place where it renders it treifah, [if] the gizzard was punctured, [if] the intestines were punctured. [If] it fell into a fire and its internal organs were scorched: If they turned green, they are unfit; if they are red, they are fit. [If] one trod on it or knocked it against a wall, or [if] an animal crushed it and it flutters, and it remained alive for twenty-four hours and he slaughtered it, it is fit.

And the following are kosher in fowl: [If] the trachea was punctured or slit, [if] a weasel struck it on its head in a place where it does not render it treifah, [if] the crop was punctured — Rabbi says: Even if it was removed; [if] its intestines came out and were not punctured, [if] its wings were broken, [if] its legs were broken, or [if] its feathers were plucked. R’ Yehudah says: [If] the down was removed, it is unfit.

[An animal] that is seized with blood, or that inhaled smoke, or that was overcome by the cold, or that ate oleander, or that ate the dung of chickens, or that drank bad water, it is fit. [If] it ate poison or [if] it was bitten by a snake, it is permissible insofar as treifah is concerned, but it is prohibited because of danger to life.