1. A nonkosher animal shechted by a Jew, and a kosher animal shechted by a gentile, require הכשר

The Mishnah on Daf 117b taught that if a Jew shechts a nonkosher animal for an idolator, ומפרכסת – and it is still convulsing, it is already considered food and is susceptible to טומאת אוכלין, but is not a נבלה until it actually dies. The same applies when a gentile shechts a kosher animal. Rebbe Assi says that some Tannaim teach that for these animals to become susceptible to tumah, צריכין מחשבה – they require intent for an idolator to eat them while they are still alive, והכשר מים ממקום אחר – and “preparation” by water from another source. [In contrast, the blood of a valid shechitah effects הכשר, since the animal is considered “killed” with the shechitah.] The Gemara objects that הכשר should not be required: it will become a neveilah when it dies, which is metamei with "טומאה חמורה" – severe tumah (i.e., it is metamei people and כלים, only requires a כזית, and is metamei through משא – carrying), וכל שסופו לטמא טומאה חמורה לא בעי הכשר – and anything which is destined to be metamei with severe tumah does not require הכשר!? Chizkiyah answers that since he can theoretically scrape the meat into pieces smaller than a כזית before the animal dies, it is not definitively “destined” to be metamei with טומאה חמורה, and therefore requires הכשר.

1. Machlokes regarding אבר מן החי in a nonkosher animal which was shechted and is מפרכסת

The Gemara states that if a Jew shechted two סימנים (or most of them) of a [nonkosher] animal for an idolator and it is still convulsing, Chizkiyah says: אינה לאברים – it is no longer subject to the prohibition against eating [אבר מן החי], since it was shechted. Rebbe Yochanan, however, says it is subject toאבר מן החי (since shechitah does not permit the nonkosher animal for consumption). A Baraisa supports Rebbe Yochanan’s opinion, and adds that an אבר which separates from the convulsing animal remains prohibited to בני נח even after the animal dies. Earlier, Rebbe Zeira said that although Chizkiyah considers the animal shechted with regard to אבר מן החי, he concedes it is not yet tamei as a נבילה, and explains: יצתה מכלל חיה ולכלל מתה לא באת – [the convulsing animal] has left the category of the living, but has not yet entered the category of the dead.

1. The status of a מפרכסת regarding טומאה בלועה and רביעה

Rebbe Zeira asked Rav Sheishess about a nonkosher animal shechted by a Jew which is still convulsing: מהו שתציל על הבלועין שבתוכה – what is the halachah regarding whether [the animal] saves swallowed objects within it from becoming tamei? [Tahor items swallowed by a live animal remain tahor if the animal enters the אהל of a dead body, whereas items inside a shechted kosher animal, which is considered meat even while convulsing, do become tamei.] Rav Sheishess replied: מטמאה טומאת אוכלין ומצלת – it transmits food tumah, yet it should save swallowed items from tumah!? Since it is considered food, it is not considered a living animal. Rebbe Zeira countered that since it is not yet tamei as a נבילה (indicating it is not considered dead), why should it not protect swallowed items from tumah?!

Abaye concludes that it does not prevent swallowed items from becoming tamei, since it transmits טומאת אוכלין (Rashi says this is לחומרא). However, someone who has relations with this animal is liable, since it is not tamei as a נבילה, and is considered a live animal.

Siman – Cocoa Bean Farmer. The cocoa bean farmer who was in middle of shechting a nonkosher animal for his non-Jewish worker jumped back when his son spilled cocoa on the convulsing creature making it susceptible toטומאת אוכלין and was shocked that the worker took off an אבר which would be considered אבר מן החי even after shechitah, while another worker wondered if the chocolate bars the animal swallowed would be considered טומאה בלועה.