(Rava): If one slaughtered a Parah Adumah together with another animal, all agree that the Parah is invalid;

If another animal was slaughtered (unintentionally) with the Parah Adumah --

According to R. Noson, the Parah is invalid, and the other animal is valid;

According to Chachamim, the Parah is valid, and the other animal is invalid.

Question: This is obvious!

Answer: The Chidush is the case of another animal slaughtered unintentionally, according to R. Noson;

One might have thought that "he will slaughter it", but not it and another, disqualifies only slaughtering two Paros Adumos at once, but not one Parah and a Chulin animal;

Rava teaches that this is not so.

If he cut a gourd while slaughtering a Parah Adumah, it is invalid. If a gourd was cut while slaughtering the Parah, it is valid.

(Mishnah): If one paused during Shechitah to pick up the knife or his clothes that fell, or to sharpen the knife, or he grew weary and someone else completed the Shechitah, if the delay was the time needed for Shechitah, the Shechitah is invalid;

R. Shimon says, if it was the time to check, it is invalid.

(Gemara) Question: What is the time for Shechitah?

Answer (Rav): It is the time to slaughter another animal (i.e. from the start).

Question (Rav Kahana and Rav Asi): When slaughtering a bird, is the time to slaughter an animal, or the time to slaughter a bird?

Rav: When I learned this law from R. Chiya, I was not informal enough with him to ask this.

Answer #1 (Rav): For an animal, it is the time to slaughter an animal. For a bird, it is the time to slaughter a bird.

Answer #2 (Shmuel and Ravin): Also for a bird, it is the time to slaughter an animal.

(R. Chanina): It is the time to bring an animal and slaughter it.

Objection: If we must bring an animal, the time will vary, depending how far we must go to find one!

Answer (Rav Papa): Rather, R. Chanina teaches that we include the time to cast the animal to the ground, (which the other Amora'im do not include - Rashi, based on our text. The text of many Rishonim omits these words, for all agree to this.)

(Sages of Eretz Yisrael, citing R. Yosi b'Rebbi Chanina): It is the time to pick up an animal, make it crouch down, and slaughter;

For a large animal, it is the time for a large animal. For a small animal, it is the time for a small animal.

(Rava): If one slaughters with a blunt knife, even if he spends the whole day slaughtering one animal, it is valid.

Question (Rava): Do small pauses join up? (If the total delay is the time for Shechitah, is the Shechitah Pasul?)

Question: Rava should resolve his question from the law he just taught (that they do not join up)!

Answer: There, he was constantly cutting. He did not pause.

Question (Rav Huna brei d'R. Noson): What is the law if he paused while cutting the minority of the Simanim (Rashi - after he cut the majority; R. Tam - before cutting the majority; R. Ushiya - he cut the remainder of the Siman slowly, after he already cut its majority)?

These questions are unresolved.

(Mishnah #1 - R. Yeshevav): In the following cases, the animal is a Neveilah:

He slaughtered the Veshet and uprooted the Kaneh, or uprooted the Kaneh and (then - some delete this) slaughtered the Veshet;

He slaughtered one Siman and paused until the animal died, or inserted the knife under the second Siman and slaughtered it through Chaladah (when the knife was covered up);

R. Akiva says, it is a Treifah.

(R. Yeshevav, citing R. Yehoshua): Any case in which the Shechitah was Pasul, the animal is a Neveilah. If it was slaughtered properly but something else forbids the animal, it is a Treifah;

R. Akiva retracted and agreed to R. Yeshevav.

(Gemara) Contradiction: In our Mishnah, R. Akiva retracted and agreed to R. Yeshevav. Elsewhere, we see that they still disagree!

(Mishnah #2): The following are Treifos:

The Veshet was punctured, or the Kaneh was uprooted...

Answer #1 (Rava): In our Mishnah, the Kaneh was uprooted after the Veshet was slaughtered. A Pesul occurred in the Shechitah itself;

There, the Kaneh was uprooted before anything was slaughtered. The Pesul was not related to the Shechitah.

Question (Rav Acha bar Huna - Mishnah #1): If he slaughtered the Veshet and uprooted the Kaneh, or uprooted the Kaneh and slaughtered the Veshet, it is a Neveilah.

Answer (Rava): The Seifa really means that the Kaneh was uprooted after the Veshet was already slaughtered.

Objection #1 (Rav Acha bar Huna): That is precisely the Reisha!

Objection #2 (Rav Acha bar Huna - Beraisa): If he uprooted the Kaneh and then slaughtered the Veshet, it is a Neveilah;

If in our Mishnah he slaughtered the Veshet afterwards, also our Mishnah would have specified!

Answer #2 (Rava): Mishnah #2 really means 'the following forbid an animal.' Some of them make it a Treifah, and others make it a Neveilah.

Question: If so, the Mishnah should list also the cases of Chizkiyah and R. Elazar!

(Chizkiyah): An animal cut in half is a Neveilah.

(R. Elazar): If the thigh and its socket were removed, the animal is a Neveilah.

Answer: The Mishnah lists only animals that become Tamei (Neveilah) when they are fully dead. These two cases are Tamei even when the animal is still quivering.

Answer #3 (Reish Lakish): In our Mishnah, he cut the Kaneh where its majority was already cut. This is a Pesul in the Shechitah itself (only one Siman was slaughtered);

In Mishnah #2, he cut it where it was not already cut. The Shechitah was proper, just the animal itself was a Treifah.

Question: Reish Lakish himself taught that if he slaughtered the Kaneh and then punctured the lungs, it is Kosher. This implies that once a Siman is cut, it (or any organ dependent on it) no longer affects the animal's status;

Here also, if the Kaneh was already cut, cutting it in a different place should not be considered Shechitah. The animal should be a Neveilah!

Answer #4 (R. Chiya bar Aba): R. Akiva taught Mishnah #2 before he retracted. Since Chachamim were used to the text of that Mishnah, it was not changed after he retracted.

(Reish Lakish): If he slaughtered the Kaneh and then punctured the lungs, it is Kosher.

(Rava): This is only if the lungs were punctured, since their whole function depends on the Kaneh. If the intestines were punctured (after cutting the Kaneh), it would not be Kosher.

Objection (R. Zeira): If you permit even though a wound that makes it a Treifah occurred after cutting one Siman, it makes no difference if the wound was in the lungs or intestines!

The following question shows that R. Zeira retracted. (Rashi - he retracted from his opinion that no wound (after cutting one Siman) disqualifies the Shechitah, and agreed to Rava, and then asked the following question. Tosfos - he used to think that a wound anywhere makes the animal Treifah, and asked the following question. He retracted to hold that no wound disqualifies the Shechitah, and then challenged Rava.)

Question (R. Zeira): If the intestines were punctured after cutting one Siman, what is the law? Does the cutting of the first Siman join to the cutting of the second?

It is clear to R. Zeira that the animal is forbidden. He asks whether we consider the animal to be slaughtered (and only Treifah), or a Neveilah, similar to Ilfa's question.

Question (Ilfa): After one Siman of a pregnant animal was slaughtered, the fetus stuck its foot outside, and the second Siman was cut. Do we join the Simanim to say that it was included in the Shechitah, and is not a Neveilah?

Surely the foot is Treifah, and one may not eat it.