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Who Can Be a Shochet: Difference between revisions
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===The Need for Proper Certification=== | ===The Need for Proper Certification=== | ||
# Unfortunately, abuse of this leniency by people who will just eat anything by relying on it lead to people shechting without proper training, because they assumed nobody would check them. To avoid this, the practice developed to ban anybody from shechting or inspecting terefot privately without rabbinic assessment and approval, regardless of however much book knowledge he has.<ref>Simla Chadasha 1:5</ref> | # Unfortunately, abuse of this leniency by people who will just eat anything by relying on it lead to people shechting without proper training, because they assumed nobody would check them. To avoid this, the practice developed to ban anybody from shechting or inspecting terefot privately without rabbinic assessment and approval, regardless of however much book knowledge he has.<ref>Simla Chadasha 1:5</ref> | ||
# This permission | # This permission comes from a great rabbinic authority who can administer a challenging examination, not an expert shochet. In places where this permission is written in a certificate, inability to produce that certificate when requested to is a red flag.<ref>Simla Chadasha 1:6</ref> | ||
# Rabbis should not cut corners or overlook | # Rabbis should not cut corners or overlook laws of qualifications when assessing candidates, as it leads to lowering the standards and thresholds of proper shechitah and then eventually people eating improperly slaughtered meat. It is too easy for the hasty and unlearned to overlook a serious issue in the knife even if they say they "checked" it. It therefore behooves the consumer to ensure that he only eats meat that either he himself knows the shochet is up to par, or he knows the local rabbinate oversees things properly, or he at least checked the knife prior to this animals shechitah and he investigated the shochet's stature with community members.<ref>Simla Chadasha 1:8</ref> | ||
# Certification and a little experience for Ofot should not give one the impression that all birds are created equal. The necks of smaller birds such as dove are much harder to manipulate, so one should not attempt them until he has mastery of regular birds first. Even then, one should not shecht them without having a larger bird or a couple small ones around to make sure that his beracha will not be levatala.<ref>Simla Chadasha 1:11</ref> | # Certification and a little experience for Ofot should not give one the impression that all birds are created equal. The necks of smaller birds such as dove are much harder to manipulate, so one should not attempt them until he has mastery of regular birds first. Even then, one should not shecht them without having a larger bird or a couple small ones around to make sure that his beracha will not be levatala.<ref>Simla Chadasha 1:11</ref> | ||
# The certifying rabbi charging a fee and providing his own chickens to the candidate is not a red flag for conflict of interest, since the financial benefit is relatively small relative to the spiritual damage he's bringing upon others and himself by eating this food. Nevertheless, the price should be kept reasonable.<ref>Simla Chadasha 1:12</ref> | # The certifying rabbi charging a fee and providing his own chickens to the candidate is not a red flag for conflict of interest, since the financial benefit is relatively small relative to the spiritual damage he's bringing upon others and himself by eating this food. Nevertheless, the price should be kept reasonable.<ref>Simla Chadasha 1:12</ref> | ||
===How to Assess a Shochet Candidate=== | ===How to Assess a Shochet Candidate=== | ||
The qualities to look for in a candidate to become a shochet are:<ref>Simla Chadasha 1:6</ref> | |||
# Proper conduct | |||
# Fear of Heaven | |||
# Some independent Torah learning skills | |||
# Knowledge of the five halachot Shechitah (Yoreh Deah 23-24), the halachot of how to check a knife, and the rest of the common halachot, as well as some that are uncommon. If he knows those, he most likely knows the rest, as well. | |||
# Skill in checking a knife with strong haptic perception and presence of mind. If the touch receptors on his fingers are not strong enough or if he cannot focus, that would be problematic. | |||
# Then he should shecht three birds successfully in front of the rabbi to demonstrate he knows what he's doing and does not faint. The custom is to do three chickens, two hens and one rooster, because roosters are harder to control. | |||
# After that, he can have permission to shecht. | |||
===Keeping His Learning Fresh & Relevant=== | ===Keeping His Learning Fresh & Relevant=== | ||
# If he claims to be unsure of a certain law, there's reason to overlook that, but given the many resources available to the learner, best is to disqualify him until he is fluent without issue. It goes without saying that he says the opposite of the Halacha, that this is true.<ref>Simla Chadasha 1:9</ref> | # If he claims to be unsure of a certain law, there's reason to overlook that, but given the many resources available to the learner, best is to disqualify him until he is fluent without issue. It goes without saying that he says the opposite of the Halacha, that this is true.<ref>Simla Chadasha 1:9</ref> | ||
# Using old Shechita guides that aren't up to date with contemporary applications and current industry standards as guided by recent authorities is reason not to grant a Kabbalah until he gets a more up to date education.<ref>Simla Chadasha 1:10</ref> | # Using old Shechita guides that aren't up to date with contemporary applications and current industry standards as guided by recent authorities is reason not to grant a Kabbalah until he gets a more up to date education.<ref>Simla Chadasha 1:10</ref> | ||
===If He Fails | ===If He Fails The Assessment=== | ||
If some time after receiving his Kabbalah it becomes clear that he does only knows the halacha, then depending on how unknowledgeable he turns out to be, we retroactively prohibit his slaughter going back from a few days to his whole life. | |||
# If he forgot some of the basics of Hilchot Shechitah but not more than that, all of his kill is retroactively prohibited, as determined by the authorities up until when we think he certainly began forgetting.<ref>Simla Chadasha 1:15</ref> | |||
# If he doesn't know anything at all, then all of his kill is prohibited retroactive back to when he got a kabbalah.<ref>Simla Chadasha 1:15</ref> | |||
# If he doesn't even have a kabbalah, then all of his kill is prohibited.<ref>Simla Chadasha 1:16</ref> | |||
# If he knows everything but answered incorrectly about one rule, then we only prohibit his kill from a days back and on.<ref>Simla Chadasha 1:17</ref> | |||
# If he failed to check his knife properly but knows the laws, then it depends on how significant the loss is. For a significant loss, there are leniencies one can rely on; for a minor loss, we follow the same protocols for mistakes in laws of shechitah. | |||
===Supervised and Unsupervised Novices=== | ===Supervised and Unsupervised Novices=== | ||
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==Proper Conduct of a Shochet== | ==Proper Conduct of a Shochet== | ||
# A shochet or bodek should never become intoxicated.<ref>Simla Chadasha 1:7</ref> | # A shochet or bodek should never become intoxicated.<ref>Simla Chadasha 1:7</ref> | ||
# To avoid forgetting, he must review the laws of shechitah constantly, preferably once every | # To avoid forgetting, he must review the laws of shechitah constantly, preferably once every thirty days. This is usually written in his kabbalah certification.<ref>Simla Chadasha 1:7</ref> | ||
# A shochet who does not conduct himself in a manner befitting someone of such serious responsibility is essentially feeding Nevelot and Terefot to the Jewish people, will receive a fairly excruciating punishment in the next world, and will not be afforded the opportunity to repent.<ref>Simla Chadasha 1:7</ref> | # A shochet who does not conduct himself in a manner befitting someone of such serious responsibility is essentially feeding Nevelot and Terefot to the Jewish people, will receive a fairly excruciating punishment in the next world, and will not be afforded the opportunity to repent.<ref>Simla Chadasha 1:7</ref> | ||
# The local rabbinic authorities should regularly check that the already certified shochetim are continuing to conduct themselves properly and review the laws and are using kosher knives. If they find that not to be the case, the certification should be removed.<ref>Simla Chadasha 1:7</ref> | # The local rabbinic authorities should regularly check that the already certified shochetim are continuing to conduct themselves properly and review the laws and are using kosher knives. If they find that not to be the case, the certification should be removed.<ref>Simla Chadasha 1:7</ref> | ||
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==Those Invalid to Shecht== | ==Those Invalid to Shecht== | ||
Technically, the knowledge of the laws and skill in the act of Shechitah are requisite qualification to shecht under expert supervision/become certified. Nevertheless, for one reason or another, many parties are disqualified from shechting altogether or under ideal circumstances. | Technically, the knowledge of the laws and skill in the act of Shechitah are requisite qualification to shecht under expert supervision/become certified. Nevertheless, for one reason or another, many parties are disqualified from shechting altogether or under ideal circumstances. | ||
=== | ===Physical Disqualifications=== | ||
====Old Age==== | |||
# An elderly person may not shecht if his hands are too heavy for him.<ref>Simla Chadasha 1:36</ref> | # An elderly person may not shecht if his hands are too heavy for him.<ref>Simla Chadasha 1:36</ref> | ||
=== | ====Blindness==== | ||
# A man who is blind in both eyes may not shecht lechatechilah even if he's an expert, because he may do a poor job.<ref>Simla Chadasha 1:35</ref> | # A man who is blind in both eyes may not shecht lechatechilah even if he's an expert, because he may do a poor job.<ref>Simla Chadasha 1:35</ref> | ||
# Bediavad, we can be lenient if the we checked and the simanim were severed properly; at the risk of major financial loss, the blind man may do the checking himself and determines that he severed the majority. This leniency is only available if he is | # Bediavad, we can be lenient if the we checked and the simanim were severed properly; at the risk of major financial loss, the blind man may do the checking himself and determines that he severed the majority. This leniency is only available if he is fully cognitive and God-fearing.<ref>Simla Chadasha 1:37</ref> | ||
# In pressing circumstances, he can shecht lechatechilah with supervision.<ref>Simla Chadasha 1:35</ref> | # In pressing circumstances, he can shecht lechatechilah with supervision.<ref>Simla Chadasha 1:35</ref> | ||
===Deaf and/or Mute === | ====Deaf and/or Mute ==== | ||
# A Cheresh (deaf-mute) or Shoteh may not shecht; Bediavad, if they shechted properly and with expert supervision, the meat would be permitted.<ref>Simla Chadasha 1:28. See 1:28-29 regarding how to define these terms.</ref> | # A Cheresh (deaf-mute) or Shoteh may not shecht; Bediavad, if they shechted properly and with expert supervision, the meat would be permitted.<ref>Simla Chadasha 1:28. See 1:28-29 regarding how to define these terms.</ref> | ||
# Due to his inability to hear his own beracha, a deaf person should not shecht. Bediavad, it's kosher even privately, assuming he is cognitively competent and preferably with our knowledge that he is an expert shochet.<ref>Simla Chadasha 1:32-33</ref> | # Due to his inability to hear his own beracha, a deaf person should not shecht. Bediavad, it's kosher even privately, assuming he is cognitively competent and preferably with our knowledge that he is an expert shochet.<ref>Simla Chadasha 1:32-33</ref> | ||
# Due to his inability to recite the beracha, a mute person may shecht only if someone else recites a Beracha on the shechitah of a different animal and has him in mind, assuming he is cognitively competent and preferably with our knowledge that he is an expert shochet.<ref>Simla Chadasha 1:32-34</ref> | # Due to his inability to recite the beracha, a mute person may shecht only if someone else recites a Beracha on the shechitah of a different animal and has him in mind, assuming he is cognitively competent and preferably with our knowledge that he is an expert shochet.<ref>Simla Chadasha 1:32-34</ref> | ||
===For the Dogs=== | ====For the Dogs==== | ||
# A deaf-mute, shoteh, or child should not shecht on his own even with the skill, knowledge, expert supervision, and with intention of throwing to the dogs. Certainly without supervision, the meat would be prohibited; with supervision, one can be lenient for a skilled and learned child.<ref>Simla Chadasha 1:31</ref> | # A deaf-mute, shoteh, or child should not shecht on his own even with the skill, knowledge, expert supervision, and with intention of throwing to the dogs. Certainly without supervision, the meat would be prohibited; with supervision, one can be lenient for a skilled and learned child.<ref>Simla Chadasha 1:31</ref> | ||
===Intoxication=== | ====Intoxication==== | ||
# One who completely loses all control of his faculties due to inebriation (Shichruto Shel Lot) has the status of a Shoteh.<ref>Simla Chadasha 1:36</ref> | # One who completely loses all control of his faculties due to inebriation (Shichruto Shel Lot) has the status of a Shoteh.<ref>Simla Chadasha 1:36</ref> | ||
# A drunk may not shecht lechatechilah, as his hands are too heavy for him, which could lead to a derasa proble,. In pressing circumstances and under supervision, there's room to be lenient. Even bediavad if he shechted privately it would be ok, as long as it was clear to us that he hadn't reached Shichruto Shel Lot.<ref>Simla Chadasha 1:36</ref> | # A drunk may not shecht lechatechilah, as his hands are too heavy for him, which could lead to a derasa proble,. In pressing circumstances and under supervision, there's room to be lenient. Even bediavad if he shechted privately it would be ok, as long as it was clear to us that he hadn't reached Shichruto Shel Lot.<ref>Simla Chadasha 1:36</ref> | ||
# If this is a regular occurrence, he should be fired until he improves and accepts upon himself bans and self inflictions should he become intoxicated again.<ref>Simla Chadasha 1:36</ref> | # If this is a regular occurrence, he should be fired until he improves and accepts upon himself bans and self inflictions should he become intoxicated again.<ref>Simla Chadasha 1:36</ref> | ||
===Unclothed=== | ====Unclothed==== | ||
# A Beracha my not be recited by one whose genitals are uncovered, nor may it be recited for him by someone else, either. The same is true if there is no separation between his heart and his genitals. Bediavad, the shechita would be kosher, as the Beracha does not inhibit the Mitzvah's performance.<ref>Simla Chadasha 1:38</ref> | # A Beracha my not be recited by one whose genitals are uncovered, nor may it be recited for him by someone else, either. The same is true if there is no separation between his heart and his genitals. Bediavad, the shechita would be kosher, as the Beracha does not inhibit the Mitzvah's performance.<ref>Simla Chadasha 1:38</ref> | ||
# It is also improper to recite a Beracha shirtless.<ref>Simla Chadasha 1:38</ref> | # It is also improper to recite a Beracha shirtless.<ref>Simla Chadasha 1:38</ref> | ||
=== | ===Religious Disqualifications=== | ||
# | ====Women==== | ||
===Mumar (Unobservant Jew)=== | # Although women are technically permitted to shecht, the custom is that they do not at all despite their skill, as they are more likely to recoil from the bloody and gory experience and risk making a mistake. Therefore, one may not authorize a woman to be a shochet, but if she shechts under close supervision or on her own and confidently claims she did everything correctly, it would be kosher. If she did it on her own and is not present to vouch for herself, we must assume it is not kosher, as she deviated from common practice (and we therefore will not rely on the Rov). If the local custom is to allow them to shecht, then this does not apply, but she still should not be appointed to be the communal shochet, due to the greater chance of making a mistake at high volumes of kill.<ref>Simla Chadasha 1:13. See Ohr LeTzion vol. 5 YD 1:3 that since one cannot eat from the shechitah of an uncertified shochet and a woman may not get a kabbalah, the shechita of a woman is prohibited.</ref> | ||
====Children==== | |||
# Ideally, children should not shecht at all unless there is a shortage of qualified shochtim. Even so, a child may not shecht without the skill and knowledge of shechitah and expert supervision. If he has the skill and supervision but lacks the knowledge, bediavad the meat is kosher. If he has the skill and knowledge but not the supervision, then the mean is not kosher, as he has is still immature and no credibility. With respect to girls specifically, we follow the same rules as defined by women's permission to shecht.<ref>Simla Chadasha 1:30</ref> | |||
# We are lenient to allow a child who is of some cognitive maturity to take birds to the shochet and bring them back, even though he has no halachic credibility.<ref>Simla Chadasha 1:35</ref> | |||
====Mumar (Unobservant Jew)==== | |||
A ''Mumar'', of which there are two categories, is a Jew who does not observe one or many Mitzvot. A ''Mumar LeTe'avon'' is one who violates Mitzvot for his own personal benefit/pleasure or to save money; a ''Mumar LeHachis" is one who violates halacha spitefully. | A ''Mumar'', of which there are two categories, is a Jew who does not observe one or many Mitzvot. A ''Mumar LeTe'avon'' is one who violates Mitzvot for his own personal benefit/pleasure or to save money; a ''Mumar LeHachis" is one who violates halacha spitefully. | ||
# Technically speaking, under very limited circumstances, a ''Mumar LeTe'avon'' could shecht under very strict supervision, but many argue that even this dispensation is not applicable nowadays. Certainly, laxity in | # Technically speaking, under very limited circumstances, a ''Mumar LeTe'avon'' could shecht under very strict supervision, but many argue that even this dispensation is not applicable nowadays. Certainly, laxity in obsrervance of the laws of kashrut automatically ruins his credibility with respect to providing kosher food.<ref>See Simla Chadasha 2:2-12</ref> | ||
# A ''Mumar LeHachis'' may not shecht under even the tightest supervision; his shechitah is automatically deemed ''nevelah''.<ref>Simla Chadasha 2:13</ref> The same is true for a Mumar who violates the entire Torah ''LeTe'avon''<ref>Simla Chadasha 2:14-15</ref> or even just Avodah Zarah or Shabbat.<ref>Simla Chadasha 2:16</ref> | # A ''Mumar LeHachis'' may not shecht under even the tightest supervision; his shechitah is automatically deemed ''nevelah''.<ref>Simla Chadasha 2:13</ref> The same is true for a Mumar who violates the entire Torah ''LeTe'avon''<ref>Simla Chadasha 2:14-15</ref> or even just Avodah Zarah or Shabbat.<ref>Simla Chadasha 2:16</ref> | ||
# If he is lax in the observance of a mitzvah unrelated to Shechita, then being a Mumar for that mitzvah does not damage his ability to observe Shechitah laws, but tighter supervision would be necessary to permit meat he shechted if he violated the mitzvah lete'avon.<ref>Simla Chadasha 2:13</ref> | # If he is lax in the observance of a mitzvah unrelated to Shechita, then being a Mumar for that mitzvah does not damage his ability to observe Shechitah laws, but tighter supervision would be necessary to permit meat he shechted if he violated the mitzvah lete'avon.<ref>Simla Chadasha 2:13</ref> | ||
# Apikorsim, as defined in Sanhedrin's Perek Chelek, such as one who denigrates a Talmid Chacham, are not suspect of being lax in shechitah just because they have an inappropriate attitude in a different context. As such, their knives do not need to be checked, since they still keep the mitzvah of Shechitah in high regard. Some would say this could extend to permitting the shechitah of people who are lax in a particular mitzvah whose observance has lopsided to the point of total disregard.<ref>Simla Chadasha 2:17</ref> | # Apikorsim, as defined in Sanhedrin's Perek Chelek, such as one who denigrates a Talmid Chacham, are not suspect of being lax in shechitah just because they have an inappropriate attitude in a different context. As such, their knives do not need to be checked, since they still keep the mitzvah of Shechitah in high regard. Some would say this could extend to permitting the shechitah of people who are lax in a particular mitzvah whose observance has lopsided to the point of total disregard.<ref>Simla Chadasha 2:17</ref> | ||
=== | # One who is uncircumcised and chooses to remain that way of his own volition is a ''mumar lete'avon'' as above, but if he cannot be circumcised due to a family history of siblings dying from Milah, he is a valid Shochet.<ref>Simla Chadasha 2:23</ref> | ||
# Deniers of the Oral Torah (such as the Talmudic Tzidukim and Baytusim) are invalid unless a Jew checks his knife and watches over him, as he is a lost Jewish soul, not a Mumar.<ref>Simla Chadasha 2:25</ref> | |||
# A Jewish informer should not shecht, as he may be a mumar; bediavad, his shechitah may be eaten once in a while.<ref>Simla Chadasha 2:26</ref> | |||
====Cheating==== | |||
# A shochet who is caught passing off nevelah as properly shechted on purpose even one time loses his credibility forever going forwards and, according to some, even retroactively backwards, as well. He has to do full teshuvah to regain his credibility.<ref>Simla Chadasha 2:18</ref> | # A shochet who is caught passing off nevelah as properly shechted on purpose even one time loses his credibility forever going forwards and, according to some, even retroactively backwards, as well. He has to do full teshuvah to regain his credibility.<ref>Simla Chadasha 2:18</ref> | ||
# If it was completely unintentional, he still needs to accept upon himself great safeguards to prevent it from recurring, as determined by the rabbinic authorities. This matter is so severe that even if his knife is found to be pagum outside of shechitah hours, some say he should be dismissed temporarily and reprimanded.<ref>Simla Chadasha 2:19</ref> | # If it was completely unintentional, he still needs to accept upon himself great safeguards to prevent it from recurring, as determined by the rabbinic authorities. This matter is so severe that even if his knife is found to be pagum outside of shechitah hours, some say he should be dismissed temporarily and reprimanded.<ref>Simla Chadasha 2:19</ref> | ||
# If his intentions are unclear, a clear profit motive could decide which way to judge him. If he stands to gain financially, then we assume he was doing it intentionally; if not, then we don't. If he repeats his offense, then we assume he is doing so intentionally.<ref>Simla Chadasha 2:20</ref> | # If his intentions are unclear, a clear profit motive could decide which way to judge him. If he stands to gain financially, then we assume he was doing it intentionally; if not, then we don't. If he repeats his offense, then we assume he is doing so intentionally.<ref>Simla Chadasha 2:20</ref> | ||
# He can not be disqualified by the testimony of a single witness, unless the rabbinic authority considers the testimony in line with other contextual details, such as rumors circulating about the shochet's cheating and the witness's overall credibility.<ref>Simla Chadasha 2:21. Once that witness testifies, there is some discussion as to whether or not he is prohibited from eating the meat of that shochet.</ref> | # He can not be disqualified by the testimony of a single witness, unless the rabbinic authority considers the testimony in line with other contextual details, such as rumors circulating about the shochet's cheating and the witness's overall credibility.<ref>Simla Chadasha 2:21. Once that witness testifies, there is some discussion as to whether or not he is prohibited from eating the meat of that shochet.</ref> | ||
====Slaves==== | |||
# A well known and upstanding Eved Kenaani who had milah and tevilah for Avdut may serve as a Shochet, but a random one may not.<ref>Simla Chadasha 1:14</ref> | |||
====Non-Jews==== | |||
# The meat of an animal slaughtered by a Non-Jew is Nevelah Min HaTorah and categorically prohibited from consumption under all circumstances.<ref>Simla Chadasha 2:1</ref> | |||
# Nevertheless, unless the Non-Jew is a pagan clergyman (a "Min"), one may benefit from the meat or even the hide of his slaughter, or if there would be a major financial loss. If he killed it via different means than shechitah, one can benefit. If they never do regular shechita for food, then that would be an indication of idolatrous intent, though.<ref>Simla Chadasha 2:21</ref> | |||
# A Cuthean (''Kuti'') has the same status as a non-Jew.<ref>Simla Chadasha 2:24</ref> | |||
=== | ====Animals==== | ||
# | # A monkey's shechitah would be a Nevelah, as the pasuk says וזבחת - a human must do the zevicha (shechitah), and not an animal.<ref>Simla Chadasha 2:29</ref> | ||
# | |||
===Exclusive Communal Shechitah=== | |||
# A community may opt to exclusively use a certain shochet and declare all other shechitah to be prohibited or banned. Depending on the exact formulation of the decree, it's possible that with some legal rereading the act of another shochet slaughtering could be prohibited but the meat would still be permissible, despite the fact that the shochet violated the decree, especially if there would be a great financial loss or he was unaware of the decree.<ref>Simla Chadasha 2:22. See also Nehar Mitzrayim.</ref> | |||
# If an already errant shochet shechts in a place where there is no decree or the decree is lifted, some would say the meat is permissible.<ref>Simla Chadasha 2:22</ref> | |||
===Valid and Invalid Shechting Together=== | |||
====Back to back==== | |||
# If a valid and invalid shochet are shechting together, whoever crosses the threshold of proper shechitah or nevelah first locks in the status of the meat. For example, if the invalid one shechted the majority of the trachea and the valid on finished it without pausing, the shechitah is invalid because the invalid shochet made the animal a nevelah before the valid shochet shechted it. If the invalid shochet cut only a minority of the trachea and the valid shochet completed it, however, the shechitah is permissible. This is assuming the valid one was holding on to the trachea while the other was shechting and we know the invalid one did not cut the esophagus.<ref>Simla Chadasha 2:27</ref> | |||
# The entire act of shechitah in its most minimal form must be performed solely by a valid shochet. Once that is done, the invalid one's continuing does not ruin the shechitah. For example, if a valid shochet cut the majority of the required simanim and then the invalid shochet finished, the meat is permitted. In difficult circumstances, some would permit the meat even if the invalid one started and completed the shechitah but the valid one cut enough to reach a majority in the middle.<ref>Simla Chadasha 2:27</ref> | |||
====Simultaneously==== | |||
# As it is almost impossible to determine what exactly happened, if both of them shechted it at the same time, either each with his own knife or both holding on to one knife, the meat is forbidden. The same is true, some say, if they started together and then one let go and the other finished it.<ref>Simla Chadasha 2:28</ref> | |||
# Only if one was incapable of shechting and the other is would we consider permitting the meat depending on the circumstances, but certainly all of these cases should be avoided lechatechilah.<ref>Simla Chadasha 2:28</ref> If one held the knife and the other held his hand and pulled/pushed it to perform the shechitah, it is invalid, unless the valid shochet was in total control and their is potential for great financial loss.<ref>Simla Chadasha 2:28</ref> | |||
==Sources== | ==Sources== | ||
<references/> | <references/> | ||
[[Category:Shechitah (Kosher Slaughter)]] | [[Category:Shechitah (Kosher Slaughter)]] | ||
{{Kashrut}} | |||
