Mishnayos Chullin Perek 2 Mishnah 3

התיז את הראש – like a person who decapitates a reed or a gourd, when he pushes the [slaughtering] knife with force and divides it. And this is דרסה–cutting the throat of an animal by pressing (adding muscular force to the cutting capacity of the knife, instead of passing the latter to and back).

היה שוחט – through pulling [the slaughtering knife] and he decapitated the head with [either] the drawing home [of the slaughtering knife] or the drawing of the slaughterer’s knife in a forward direction alone. But for the slaughter of the [two] organs in the appropriate measure, it is called severing the head.

אם יש בסכין מלא צואר – other than neck of the animal or fowl that he is ritually slaughtering.

כשרה – if there is on the knife [the ability to slaughter] through pulling and not through cutting the throat through the use of muscular force, . But if the length of the knife is only as long as thickness of the neck, or just beyond the neck a bit, it is considered [as if] one had used muscular force, for the organs (i.e., the windpipe and esophagus) are not just through just this pulling, if not for the use of muscular force.

אם יש בסכין מלוא צואר אחד – outside of these two necks, that is the measurement of three necks.

איזמל – a very small, thin razor. And we don’t enact a prohibition regarding one that lacks hornlike projections as an ornament for the sake of a knife which does have hornlike projections as an ornament. For an איזמל–knife which has hornlike projections, for it normally [customary] to make hornlike projections as an ornaments on its back bending towards its head, and since it [the knife] is very small, it was detached from the neck, and when [the knife is] passed towards and back, there is a fear lest the hornlike projections will pass the slaughtering knife under cover (i.e. חלדה ) [which is forbidden].

נפלה סכין ושחטה – The reason that it [i.e., the knife] fell (then, the slaughtering is invalid); but if he threw it down [and it slaughtered the animal in an appropriate manner], it is valid, even though he did not intend to perform the act of ritual slaughtering, for we don’t require spiritual intention in the act of ritual slaughtering. And since it is necessary for the mentioning of the Biblical verse, regarding the ritual slaughtering of animals for the sacrificial purposes [of the Temple] (Leviticus 22:29): “[When you sacrifice a thanksgiving offering to the LORD, sacrifice it so that] it may be acceptable in your favor,” with your knowledge you shall sacrifice it, that is to say, with knowledge and spiritual intention (for purposes of the ritual sacrifices in the Temple). We learn from this that for חולין–non-consecrated animals (profane things), we do not require spiritual intentionality.

נפלה סכין והגביהה – and he paused during the act of slaughtering [which makes the animal so cut unfit to eat) while it was lifted up.

כליו – his clothing

או שהשחיז את הסכין – prior to [engaging in] the act of slaughtering.

ועף – he became tired and weary as a result of the sharpening–whetting of the knife, and when he began to ritually slaughter [the animal], he did not have the strength and stopped his slaughter, and his fellow came and slaughtered.

כדי שחיטה אחרת – in order that he would slaughter most of the two [organs] in another animal like it, while it is lying down, a large animal next to a large animal and a small animal next to a small animal. and it is also necessary that he lift it up and lie it down, and they did not practice in such a manner.

כדי בקור – For the interval that the ritual slaughterer checks and examines his knife (to determine its fitness). But the Halakha does not follow [the opinion] of Rabbi Shimon.