The Shechitah Process: Difference between revisions

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==Intention to Shecht and Jewish Force==
==The Shechitah Motion==
# A valid shechitah must be caused by the applied force (''Kocho'') of a valid shochet, but not necessarily with his intent. For example, if a valid shochet throws a knife in a random direction and it ends up shechting an animal, that is kosher, but if the knife falls or even if a valid shochet intentionally drops the knife in a way that shechts the animal would not be kosher.<ref>Simla Chadasha 3:1</ref>
# Shechitah must be performed by cutting in a drawing motion, not a chopping, as that would be a [Derasa] issue.<ref>Simla Chadasha 8:1</ref>
# It remains undetermined whether or not a secondary force would be sufficient for shechita; therefore, throwing a rock and hit knife that then shechts an animal would be invalid.<ref>Simla Chadasha 3:2</ref>
===Knife Lengths===
# The rebound force of a knife thrown against the wall that rebounds and shechts an animal is considered to be the applied force of the shochet and valid.<ref>Simla Chadasha 3:3</ref>
# When slaughtering animals, the length of the shechitah knife should be twice as wide as the animal's neck to ensure easy cutting of the simanim.<ref>Simla Chadasha 8:2</ref>
# Shechitah by force of gravity alone is invalid. As such, an animal slaughtered by a knife thrown straight up that fall straight down with zero movement in the xy plane would not be kosher. If it did move to one side a little in the xy plane, then that would be kosher.<ref>Simla Chadasha 3:3</ref>
# A knife used for birds could lechatechilah be shorter, but the minhag Ashkenaz is also to only use a knife that is twice the width of the bird's neck in length, regardless of whether one will be doing one pull or push or both back and forth movements. A knife that is too long could result in a Derasa, but bediavad if the shochet is careful it's ok or lechatechilah for a major need.<ref>Simla Chadasha 8:2</ref>
# Nevertheless, some gedolei HaPoskim write that the shochet still needs some threshold of awareness. He can't be shechting in his sleep, tripping on things, or pushed by a goy. That would be invalid.<ref>Simla Chadasha 3:4</ref>
# Regardless of knife length, one should still shecht back ''and'' forth in a sawing motion. Bediavad, if it's twice as long as the animal's neck is wide, the the shechitah is valid. If it is shorter, then the shechitah is invalid, as the Chachamim were certain a small knife would need extra pressure to go from one end to the other and that would be derasa, notwithstanding the shochet's defense that he didn't add pressure, because he won't realize necessarily.<ref>Simla Chadasha 8:3</ref>
# If a Jew pushes another Jew, we should be machmir that it's koach kocho and the second guy didn't have kavanna.<ref>Simla Chadasha 3:4</ref>
# The Ashkenazi custom is to only permit a small knife in a bath ''and'' forth motion if it's a little more than one neck width (with the skin and spine) of the animal in length; otherwise, it's invalid. Some say this stringency should be applied by birds, too, to avoid [Derasa] issues, except in cases of great financial loss when shechting geese and chickens.<ref>Simla Chadasha 8:4 relying on Poskim who day a little less than a neck width is ok, but it can't be a thin knife, as that would make a hole and not be considered a sakin.</ref> By small birds, a short knife would be even more of an issue of piercing and, therefore, invalid even bediavad without a knife two neck widths long. The shochet's defense that he was careful is irrelevant here.<ref>Simla Chadasha 8:4</ref>
# Some say shechitah done in a manner that starts off with the intention to be done in invalid way but ends up being done in the valid way is still invlaid.<ref>Simla Chadasha 3:4 citing [[Maharshal]]</ref>
# When using a knife longer than twice the width of the neck, bediavad cutting either back or forth is fine even if the simanim are completely severed before the knife completes its first motion, since the knifes is valid for shechitah and one doesn't intend to be dores. Rather, the blade was simply sharp enough to do the job faster. The same is true for a small knife on birds: if one intends to go both back and forth and already succeeds in severing the simanim in just one motion, it's kosher. His intention was to cut in a sawing motion until he succeeds, and he did.<ref>Simla Chadasha 8:5</ref>
# Small knives that are kosher bediavad also cannot have sharp points at the tips, as that would create a possibility of piercing and is, therefore, declared categorically invalid, regardless of the shochet's defense that he shechted properly. Covering the tip would not help in this case.<ref>Simla Chadasha 8:6</ref>
# If the animal was decapitated in just one motion with a knife twice as long as it's neck is wide, some invalidated the shechitah out of concern that there must have been extra force, resulting in a derasa.<ref>Simla Chadasha 8:7</ref>
 
==Animal and Knife Positions==
===Standing (''Omedet'') or Lying Down (''Munachat'')===
# Shechitah for birds may be done by holding the bird down and cutting by moving the knife or temporarily fastening the knife upwards or downwards and passing the bird's neck along the blade. This may not be done for animals, though, for fear of [[Derasa]] by the weight of the animal. Moreover, in order to avoid future pitfalls, there is a rabbinic decree prohibiting any animal meat shechted in this manner despite the shochet's claim that he did not violate Derasa. Some argue that holding the knife steady from below and passing the animal neck along the knife from above has the same status. On top of that, some are further concerned that shechting from below when the animal is stationary is also problematic, unless the animal's head is tied upwards. If it's standing freely or lying down, that could be an issue even Bediavad.<ref>Simla Chadasha 6:7</ref> Therefore, some argue that ideally one should only shecht the animalwhen it is lying down with the neck below or to the side of the knife and stationary as the knife moves. Alternatively, the head can be tied and pulled upwards.<ref>Simla Chadasha 6:8.</ref>
# In this context, all birds are considered the same and all animals (Behemot Gasot and Dakot and Chayot) are considered the same. There is no distinction by species.<ref>Simla Chadasha 6:9</ref>
# In modern kosher slaughterhouses, the Derasa concern in shechitah omedet is negated since the animal’s head is comfortably supported by a [https://www.grandin.com/ritual/aspca.html specially designed apparatus]. Therefore, national hashgachot concur that this is an optimal form of shechita. Another device used in some slaughterhouses is an [https://www.youtube.com/watch?v=Z2-DK6WHfoY&list=PLq-sywv5n-3RwJrrB9oYjOVilwTz7hL8J&index=8&pp=gAQBiAQB inversion pen], where the animal enters and is gradually rotated until it is lying upside down.  It allows the shochet to cut with the more traditional downward motion. This machine was originally invented in 1927, called the “Weinberg Casting Pen”, with improvements made over the years. High costs and reduced efficiency preclude smaller operations from using it.<ref>Based on [https://www.star-k.org/articles/kashrus-kurrents/548/a-cut-above-shechita-in-the-crosshairs-again/#_ftnref32|The Star-K]</ref>
 
===Machinery===
# A knife attached to a wheel and spun by human power (''kocho'') is kosher for shechitah regardless of whether one is actively spinning the wheel or spins it and lets go.<ref>See [[Intention During Shechitah]].</ref> Nevertheless, some express concern that perhaps it's rabbinically prohibited lest it lead to using knives set in motion by other forces other than the shochet's. It goes without saying that the shochet would have a harder time maneuvering such machinery and risks ruining the shechitah.<ref>Simla Chadasha 7:1</ref>
# A knife attached to a waterwheel would be invalid for shechitah, unless one opens a dam of water that goes forth and spins the wheel. Still, only the first spin from the water would be valid, and some further argue that the first spin is lechatechilah invalid. Some also limit the circumstances to those in which the wheel is very close to the dam: if the water flowed for a considerable distance until it reached the wheel, that would no longer be considered the shochet's force.<ref>Simla Chadasha 7:2</ref>
# There is no room for leniency if the wheel is attached to the ground.<ref>Simla Chadasha 7:3</ref>
 
==Credibility & Dispute==
==Credibility & Dispute==
# If a dispute arises between the shochet and others regarding the kashrut of a shechita he did/they witnessed, there is much debate about the kashrut of the meat, depending on the circumstances, such as what the Shochet claims the issues were, if he made any excuses or made any marks on the animal, etc.<ref>Simla Chadasha 1:39-41</ref>
# If a dispute arises between the shochet and others regarding the kashrut of a shechita he did/they witnessed, there is much debate about the kashrut of the meat, depending on the circumstances, such as what the Shochet claims the issues were, if he made any excuses or made any marks on the animal, etc.<ref>Simla Chadasha 1:39-41</ref>
==Shechting for a Korban==
# Shechting an unconsecrated animal for the sake of a korban or declaring that the animal one is about to shecht will be a korban does not take any effect on a Torah level, but depending on the specific korban one refers to the rabbis decreed that the animal should be prohibited from consumption. This measure was taken to prevent onlookers from thinking that these sacrificial practices are permitted.<ref>See Simla Chadasha Siman 5 at length</ref>
==Shechting for a Different Religion==
# Shechting an animal with any idolotrous statement or intention is prohibited and renders the meat prohibited from benefit on a Torah level, regardless of whom it belongs to. If he shechted with a non-idolotrous but still non-Jewish intention, it is prohibited on a rabbinic level. For example, if he thinks that shechting the animal will magically cause his illness to be healed or in honor of an angel that ministers over the sun, moon, stars, or mountains.<ref>See Simla Chadasha Siman 4 at length.</ref>
# Practically speaking, this issue is most relevant in Muslim slaughterhouses where the administration requires all slaughter be done facing Mecca and preceded with a declaration of the Takbir ("Allahu Akbar..."). If the Muslim standing next to the Jewish shochet is the one saying it, strictly speaking there is no issue, but it is still praiseworthy to stop this practice.<ref>Simla Chadasha 4:17</ref>
==Sources==
==Sources==
<references/>
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
[[Category:Shechitah (Kosher Slaughter)]]

Latest revision as of 21:37, 19 July 2023

The Shechitah Motion

  1. Shechitah must be performed by cutting in a drawing motion, not a chopping, as that would be a [Derasa] issue.[1]

Knife Lengths

  1. When slaughtering animals, the length of the shechitah knife should be twice as wide as the animal's neck to ensure easy cutting of the simanim.[2]
  2. A knife used for birds could lechatechilah be shorter, but the minhag Ashkenaz is also to only use a knife that is twice the width of the bird's neck in length, regardless of whether one will be doing one pull or push or both back and forth movements. A knife that is too long could result in a Derasa, but bediavad if the shochet is careful it's ok or lechatechilah for a major need.[3]
  3. Regardless of knife length, one should still shecht back and forth in a sawing motion. Bediavad, if it's twice as long as the animal's neck is wide, the the shechitah is valid. If it is shorter, then the shechitah is invalid, as the Chachamim were certain a small knife would need extra pressure to go from one end to the other and that would be derasa, notwithstanding the shochet's defense that he didn't add pressure, because he won't realize necessarily.[4]
  4. The Ashkenazi custom is to only permit a small knife in a bath and forth motion if it's a little more than one neck width (with the skin and spine) of the animal in length; otherwise, it's invalid. Some say this stringency should be applied by birds, too, to avoid [Derasa] issues, except in cases of great financial loss when shechting geese and chickens.[5] By small birds, a short knife would be even more of an issue of piercing and, therefore, invalid even bediavad without a knife two neck widths long. The shochet's defense that he was careful is irrelevant here.[6]
  5. When using a knife longer than twice the width of the neck, bediavad cutting either back or forth is fine even if the simanim are completely severed before the knife completes its first motion, since the knifes is valid for shechitah and one doesn't intend to be dores. Rather, the blade was simply sharp enough to do the job faster. The same is true for a small knife on birds: if one intends to go both back and forth and already succeeds in severing the simanim in just one motion, it's kosher. His intention was to cut in a sawing motion until he succeeds, and he did.[7]
  6. Small knives that are kosher bediavad also cannot have sharp points at the tips, as that would create a possibility of piercing and is, therefore, declared categorically invalid, regardless of the shochet's defense that he shechted properly. Covering the tip would not help in this case.[8]
  7. If the animal was decapitated in just one motion with a knife twice as long as it's neck is wide, some invalidated the shechitah out of concern that there must have been extra force, resulting in a derasa.[9]

Animal and Knife Positions

Standing (Omedet) or Lying Down (Munachat)

  1. Shechitah for birds may be done by holding the bird down and cutting by moving the knife or temporarily fastening the knife upwards or downwards and passing the bird's neck along the blade. This may not be done for animals, though, for fear of Derasa by the weight of the animal. Moreover, in order to avoid future pitfalls, there is a rabbinic decree prohibiting any animal meat shechted in this manner despite the shochet's claim that he did not violate Derasa. Some argue that holding the knife steady from below and passing the animal neck along the knife from above has the same status. On top of that, some are further concerned that shechting from below when the animal is stationary is also problematic, unless the animal's head is tied upwards. If it's standing freely or lying down, that could be an issue even Bediavad.[10] Therefore, some argue that ideally one should only shecht the animalwhen it is lying down with the neck below or to the side of the knife and stationary as the knife moves. Alternatively, the head can be tied and pulled upwards.[11]
  2. In this context, all birds are considered the same and all animals (Behemot Gasot and Dakot and Chayot) are considered the same. There is no distinction by species.[12]
  3. In modern kosher slaughterhouses, the Derasa concern in shechitah omedet is negated since the animal’s head is comfortably supported by a specially designed apparatus. Therefore, national hashgachot concur that this is an optimal form of shechita. Another device used in some slaughterhouses is an inversion pen, where the animal enters and is gradually rotated until it is lying upside down. It allows the shochet to cut with the more traditional downward motion. This machine was originally invented in 1927, called the “Weinberg Casting Pen”, with improvements made over the years. High costs and reduced efficiency preclude smaller operations from using it.[13]

Machinery

  1. A knife attached to a wheel and spun by human power (kocho) is kosher for shechitah regardless of whether one is actively spinning the wheel or spins it and lets go.[14] Nevertheless, some express concern that perhaps it's rabbinically prohibited lest it lead to using knives set in motion by other forces other than the shochet's. It goes without saying that the shochet would have a harder time maneuvering such machinery and risks ruining the shechitah.[15]
  2. A knife attached to a waterwheel would be invalid for shechitah, unless one opens a dam of water that goes forth and spins the wheel. Still, only the first spin from the water would be valid, and some further argue that the first spin is lechatechilah invalid. Some also limit the circumstances to those in which the wheel is very close to the dam: if the water flowed for a considerable distance until it reached the wheel, that would no longer be considered the shochet's force.[16]
  3. There is no room for leniency if the wheel is attached to the ground.[17]

Credibility & Dispute

  1. If a dispute arises between the shochet and others regarding the kashrut of a shechita he did/they witnessed, there is much debate about the kashrut of the meat, depending on the circumstances, such as what the Shochet claims the issues were, if he made any excuses or made any marks on the animal, etc.[18]

Sources

  1. Simla Chadasha 8:1
  2. Simla Chadasha 8:2
  3. Simla Chadasha 8:2
  4. Simla Chadasha 8:3
  5. Simla Chadasha 8:4 relying on Poskim who day a little less than a neck width is ok, but it can't be a thin knife, as that would make a hole and not be considered a sakin.
  6. Simla Chadasha 8:4
  7. Simla Chadasha 8:5
  8. Simla Chadasha 8:6
  9. Simla Chadasha 8:7
  10. Simla Chadasha 6:7
  11. Simla Chadasha 6:8.
  12. Simla Chadasha 6:9
  13. Based on Star-K
  14. See Intention During Shechitah.
  15. Simla Chadasha 7:1
  16. Simla Chadasha 7:2
  17. Simla Chadasha 7:3
  18. Simla Chadasha 1:39-41