Somebody slaughtered a chaya (wild animal) or a bird, and it was found to be a tereifa (ritually unfit animal). It had a punctured lung, for example, and was injured. It wasn’t going to continue to live. Or he slaughtered a chaya or a bird for Avodah Zarah (idolatry) purposes. It was not permitted to benefit from it afterward. Or he slaughtered an unconsecrated chaya or bird in the wrong location, inside the courtyard of the Beit HaMikdash. It was not allowed to be in the courtyard of the Beit HaMikdash. Or it was a consecrated bird that was outside the Beit HaMikdash’s courtyard. Or it was a chaya or a bird that had been sentenced to be stoned. Let’s say they killed somebody; they would then have to be killed.
Rabbi Meir says that you’re still obligated to do kisui hadam (covering the blood). The Shechita (ritual slaughter) was valid. As long as the Shechita was valid, you have to do kisui hadam, even if the animal is forbidden for a different reason. The mitzvah (commandment) of kisui hadam would apply no matter what. The chachamim (Sages) say no. The idea of kisui hadam only applies in a situation where the Shechita permitted the animal to be eaten and was a legal Shechita. Here, in these situations, there’s not a lot of benefit whatsoever. You can’t eat the animal afterward. So, even though the Shechita was done correctly, it didn’t function to allow the animal.
A shachat ve-nimtzet nevela beyado (he slaughtered, and a carcass was found in his hand). Somebody did Shechita on a chaya or a bird, and the animal became a nevela (carcass not properly slaughtered) by his hand. He didn’t do a proper Shechita. He had no hand. If he pierced its nostrils, that’s the way it was killed. It wasn’t killed properly. Or he tore out the pipes. He had a knife that was nicked, and therefore, it wasn’t a smooth cut. Everybody agrees, even Rabbi Meir, that he’s exempt from having to do kisui hadam. Shechita was done here in an invalid way, and therefore, we do not even call it Shechita, and there’s no idea of kisui hadam.