Chullin 2:9 - 2:10

אין שוחטין לתוך ימים – that he [who is performing the act of ritual slaughter] should not say, that to the Prince of the Sea he is performing the act of ritual slaughter.

ולא לתוך הכלים – that they should not say that he is sprinkling its blood for idolatrous purposes that he is worshiping.

עוגה של מים – and specifically murky waters, but not in clear waters, lest people say that he is performing the act of ritual slaughter to the full face that appears in the water.

ובספינה – He may perform the act of ritual slaughter on the utensils and the blood will flow gently and descend into the sea. For he who sees it would say that he did it, in order to not soil the ship.

אין שוחטין לגומא כל עיקר – and even in the house, and the reason that in a hole [it is not permitted], is because it is seen as an imitation of the sectarians.

אבל עושה גומא – The Gemara explains that this is how it should read: One does not perform an act of ritual slaughter in a hole at all. But if one desires to bore into his courtyard, how would he do it. He would create a space outside of the hole and he would perform the act of ritual slaughter and the blood would gently flow and descend into its hole.

יחקה את המינים – He would strengthen their hands in their customs; יחקה–imitate is from the word חק– custom

השוחט – [He who does ritual slaughter] on unconsecrated animals outside [of the Temple]

לשם עולה – because a burnt-offering comes from a vow and–or a voluntary donation, he who sees it states;: Now he is sanctifying [it] and performing ritual slaughter [on it] for a burnt offering, and sacred things outside [the Temple], are permitted [to do so]. Therefore, the Rabbis decreed on it that it is invalid, and similarly, peace-offerings, etc.

אשם תלוי – which comes on a doubtful liability for extirpation, such as two pieces [of meat] (one of which is forbidden and one allowed) – of abdominal fat of cattle (which is forbidden) and the permitted fat of animals (that is permitted to consume) and it is not known which of them ate or [the case] of his wife or his sister with him in bed and he has sexual relations with one of them and he doesn’t know which of them he had sexual relations, he brings a guilt-offering offered when in doubt [as to the commission of a sinful act] to protect [himself] against suffering until it becomes known to him if he committed an undoubtful offense [for which] he brings his sin-offering. And our Mishnah is [according to] Rabbi Eliezer who stated {Keritut 25a) that a person brings a guilt-offering when in doubt [as to the commission of a sinful act] every day, for every day, he stands in the doubt of sin and his heart smites him lest I sinned, and it is found that it relates to something he either vowed or voluntarily donated.

לשם פסח – The Passover sacrifice is also called something that is vowed or freely donated, since it can be separated out all the days of the year and set aside until its appropriate time; they say that he ritually slaughters peace-offerings outside of the Temple and consumes them.

ורבי שמעון מכשיר – And he is not concerned with avoiding the semblance of wrong-doing (i.e., appearance-sake).

אשם ודאי – such as the guilt-offering brought for theft, (or) someone who lied when taking an oath on denying money (owed), and the guilt-offering for misappropriation of sacred property and the guilt-offering for a maidservant designated to become the wife of one selected by her master (Gittin 43a), and on account that the guilt-offering for doubtful liability for having sexual relationships is referred to as the guilt offering for the undoubted commission of certain offenses.

לשם בכור לשם מעשר – people surely know that it is a lie, for the First born offerings and tithes have a voice and people know before this, for if that time is not appropriate for their being set aside, that one would say that now is the time sanctifies them..

זה הכלל – to include if a person said: Behold I am ritually slaughtering for the sake of burnt-offering of a Nazirite, which is invalid. For you might say that one should not be concerned for waste, for it is known that he did not make a vow, which comes to teach us that people will surely say that perhaps he made a vow in private [during] these thirty days which is the undefined [shortest period for being] a Nazirite, and on the thirtieth day, the matter is not known to his neighbors.

ושאינו נידר ונידב – including the burnt-offering of a woman who gave birth, for he said, [this offering is made] explicitly for the purpose of a woman who gave birth, it is valid, even if he said that it was for the sake of a woman is not obligated to bring a sacrifice after giving birth, For you might have thought since that particular woman was not liable [to bring] a sacrifice upon giving birth, it [the sacrifice] was only a free-will donation, it comes to teach us that lest she miscarried, for a miscarriage has no voice and it is found that this sacrifice is obligatory and not a donation, and therefore, his ritual slaughter is valid.