Chullin 2:5 - 2:6

בידים מסואבות – without the ritual washing of the hands, for the Rabbis decreed that “hands” are [naturally considered] “second” degree of Levitical uncleanness and we are dealing with unconsecrated food that was made on the purification of food dedicated for sacred purposes for something that is “second” degree of Levitical uncleanness makes something else “third” degree of Levitical uncleanness, for had we been dealing with unconsecrated meat alone, if they had been made fit [ for Levitical uncleanness] by contact with blood, something that is second degree of Levitical uncleanness does not make something else third degree of Levitical uncleanness.

לפי שלא הוכשרו בדם – since food does not receive susceptibility for ritual uncleanness until water comes upon it, or one of the seven liquids which are: water, wine, olive oil, milk and bees’ honey, blood and dew (see also Leviticus 11:34: “ As to any food that may be eaten, it shall become impure if it came in contact with water; as to any liquid that may be drunk, it shall become impure if it was inside any vessel.”).

הוכשרו בשחיטה – for since ritual slaughter is permissible for this meat, anything like a limb from a living animal is also compared to food regarding defilement, but the Halakha does not follow Rabbi Shimon.

השוחט את המסוכנת – All the while that we stand it [the animal] up and she cannot stand as a result of her illness, she is considered מסוכנת–to be in danger; and even if she has strength in her teeth to eat the terminal buds of a palm (cabbage tree) or to bite wood from trees (Hullin 37b).

עד שתפרכס – [See Mishnah Ohalot 1:6 for parallel about this situation.] if it [the animal] did not move convulsively, we suspect that its soul was taken before the completion of the ritual slaughtering.

אם זינקה – in the manner that animals’ throats become swollen and (its) blood gushes forth and squirts with force (when its jugular arteries were cut – see Hullin 38a).

השוחט בלילה – it is necessary for an endangered animal to move convulsively, and he [the ritual slaughterer] does not know if it convulsed, and on the morrow when he arose early, he found that the walls of the cavity of the ritual slaughter of throat were filled with blood, it is fit (i.e., kosher) because the blood had squirted out, according to the approach of Rabbi Eliezer who validates blood squirting out (which proves that the animal did not expire prior to the ritual slaughtering); Rabbi Shimon said [that he who performs ritual slaughter at night – and in on the morrow rises early and finds that the walls of the throat are filled with blood, it is valid], and the Halakha is not like [the opinion of] Rabbi Eliezer.

אחד בהמה דקה ואחד בהמה גסה – which requires the convulsion of the animal if it was endangered.

שפשטה ידה – at the conclusion of the ritual slaughtering

ולא החזירה פסולה – if it (i.e., the animal) was endangered. For this is not considered moving convulsively but such is its manner at the time when its soul leaves it. But this is not the manner for large animal. But whether it extended its paw but did not bend it [back] or bent it back but did not extend it, it is [considered] valid–kosher [to be eaten].