Halachipedia - User contributions [en]

Socializing with Non-Jews

2024-08-21T21:30:23Z

MordechaiD: /* What Drinks Are Included */ new section for contamination so it makes sesne

==Drinking in a Non-Jewish Store or House==
In order to keep the Jewish people at a distance from non-Jews in a venue in which they could become too well acquainted and arrive at intermarriage, the Chachamim prohibited drinking "Sheichar" of non-Jews.<ref>Avodah Zarah 31b</ref> Some say this was a takkanah or middat chassidut adopted by the later Amoraim.<ref>Two slightly different articulations of Rabbeinu Tam’s view as quoted by various Rishonim such as Sefer HaYashar Chiddushim 621/727, Tosafot Avodah Zarah 31b, Talmidei R' Yonah ad loc, Or Zarua Avodah Zarah 163, Rosh 2:15, Ramban, Ritva, and Ran ad loc, Torat HaBayit 5:1</ref>

===What Drinks Are Included===
# "Sheichar" in the times of the Talmud referred primarily to date beer, but the general position of the Rishonim is that it applies to grain based beer, as well. Some are lenient and that seems to have been the custom in Ashkenaz, so Ashkenazim can rely on the Mordechai and Rama who hold that it is specifically date beer.<ref>Tosafot Avodah Zarah 31b s.v. utravayhu, Mordechai Avodah Zarah 819, Rama Yoreh Deah 114:1, Bach Yoreh Deah 114 who recommends being strict not to have any beer with non-Jews. Zivchei Tzedek 114:1, Kaf HaChaim Yoreh Deah 114:1</ref> Sephardim are stringent.<ref>Shulchan Aruch Yoreh Deah 114:1, Zivchei Tzedek 114:8, Kaf HaChaim Yoreh Deah 114:11. See Darkei Teshvuah 114:5 for some further explanations of the Rama.</ref>
# Similarly, a honey drink is included in the prohibition according to the strict opinion.<ref>Shulchan Aruch and Rama Yoreh Deah 114:1. See Pri Chadash Yoreh Deah 114:1 and Pri Toar 114:1 who debate whether or not this gezerah is static or dynamic, respectively. i.e. are the examples set in stone (according to the Pri Chadash) or is there room for the gezerah's reach to expand and include or exclude additional drinks depending on cultural norms (Pri Toar, according to [https://www.yutorah.org/lectures/lecture.cfm/895256/rabbi-dovid-cohen-crc-/alcoholic-beverages-2-siman-114-sif-1b-drinking-in-a-non-jew-s-bar-or-home-source-of-the-prohibition-which-locations-which-beverages-/ Rav Dovid Cohen]’s interpretation). See Mizmor leDavid ad loc who argues that since the whole din is at most MiDeRabbanan and has some fundamental aspects as a "minhag," meaning it was never proscribed by Beit Din, there's a lot of room to employ the axiom of Safek DeRabbanan lekullah.</ref>
# Drinks that are uncommon are not included in this prohibition.<ref>Rambam Hilchot Maachalot Assurot 17:11 (Kesef Mishneh ad loc adds that they’re not called Sheichar), Tosafot Avodah Zarah 31b, Talmidei Rabbeinu Yonah, Rosh Avodah Zarah 2:16, Mordechai Avodah Zarah 819, Torat HaBayit 5:1, Tur and Shulchan Aruch Yoreh Deah 114:3</ref> According to some, anything not common in the times of Chazal can not be added later to the prohibition, even if it becomes more common.<ref>Pri Toar 114:3, Zivchei Tzedek 114:14, Kaf HaChaim Yoreh Deah 114:17</ref>
# Additionally, expensive alcoholic drinks, such as rum, porter, and cognac are excluded according to some. Despite their ability to engender feelings of closeness, they're not common enough to be included in the gezerah.<ref>Aruch HaShulchan Yoreh Deah 114:11, Darkei Teshuvah 114:7</ref>
# Spirits with high alcohol per volume are also excluded, as it's unusual to have more than a couple of shots, which wouldn't be called "keviut." Drinking more than that is abnormal and someone who does drink excessively is not considered to be a "Bar Da'at,"<ref>Pri Toar 114:1, Darkei Teshuva 114:1, Zivchei Tzedek 114:2 (where for some reason this is quoted incorrectly) and 114:11.</ref> so it's not conducive to generating feelings of closeness.<ref>Aruch HaShulchan Yoreh Deah 114:11, Darkei Teshuvah 114:6</ref>
# With all this in mind, quite a few poskim disagree with the Rama and urge one to be stringent anyway.<ref>Pri Chadash Yoreh Deah 114:6 states the Rama is wrong entirely, Chochmat Adam 66:14 recommends being stringent, Kaf HaChaim 114:10. </ref>
# Regardless, at Non-Jewish Parties it's all prohibited according to some.<ref>Pri Toar 114:1</ref> Others disagree.<ref>Rav Tehrani in Ben Yisrael Lnochri p. 324 and Mechon Hameor fn. 2 to Pri Toar 114:1</ref>
# Many poskim write how coffee shops are included in the gezerah, so one would not be allowed to drink coffee or hot chocolate purchased in a coffee shop. Rather, he should walk outside to drink it.<ref>Erech Lechem Yoreh Deah 114:1 writes how in Egypt coffee should not be drunk where it is sold due to this concern of intermarriage, and because sitting in the coffee shop is a violation of Moshav Letzim. Yad Ephraim ad loc quotes the Yaavetz as saying the same, and the Sama in his Hagahot ad loc notes how the Vaad Arba Aratzot also prohibited it. On the other hand, the Pri Chadash Yoreh Deah 114:6 writes how if one is lenient on defining sheichar, then coffee in a coffee shop would not be an issue. This is echoed by the Maharit in his Be'er Heitev, but the Pitchei Teshuvah Yoreh Deah 114:1 quotes his grandfather the Panim Meirot as being strict (because Goyim invite each other over coffee). He also cites the aforementioned Yaavetz who argues to be lenient. In Pitchei Teshuva 122:4 he quotes a Noda BeYehudah who raises concerns of the constant use of the coffee utensils in the shop as a lack of opportunity to apply "Stam Kelim Bnei Yoman," thereby leaving the taste absorbed in the utensils prohibited always. Those who are lenient are worthy of rebuke. The Chochmat Adam 66:14 admits that coffee in a coffeehouse really is ok, but in our disastrous situation, people drink coffee with Chalav Akum, which is a real prohibition, and it also leads them to promiscuity with non-Jews, so those who are associated even slightly with Torah should stay away. See the Star-K’s article [https://www.star-k.org/articles/kashrus-kurrents/6017/when-you-can-drink-and-drive-the-halachic-implications-of-drinking-coffee-on-the-road/ WHEN YOU CAN DRINK AND DRIVE: THE HALACHIC IMPLICATIONS OF DRINKING COFFEE ON THE ROAD] for more on this topic.
Darkei Teshuvah 114:2 and Kaf HaChaim Yoreh Deah 114:12 cite the aforementioned sources. Zivchei Tzedek 114:9 testifies that we assume like the Pri Chadash that it's not included and that the custom in Baghdad is to be lenient. The Pri Toar's point about parties is well taken, and it must be that the custom in Baghad is rooted in Darkei Shalom and preventing Eivah, as the coffeehouse is a venue of honoring one another. (Kaf HaChaim Yoreh Deah 114:14) Rav Hershel Schachter accepts the stringency of the Chochmat Adam but admits that if it is uncommon to socialize with strangers in coffee shops, there is room to be lenient.</ref> Yet, the majority of poskim are lenient and the minhag is to be lenient.<ref>According to the Rama 114:1 obviously it is permitted since it isn’t date beer. Furthermore, even according to Shulchan Aruch, the Pri Chadash 114:6 writes that coffee isn’t a beer at all and is obviously permitted. Furthermore, the coffee is nullified in the water like it is in hilchot brachot. Maharit cited by Pitchei Teshuva 114:1 agrees. Chelkat Binyamin 114:22 cites the Gra and Pri Chadash as holding coffee isn’t included in sechar akum unlike the stringency of the Chaye Adam who advises against it.</ref>
====Potential Contamination====
# It should be noted that in a location where people are lax in their observance of the prohibition of Stam Yeynam, even sheichar is prohibited.<ref>The Gemara (Avodah Zarah 31b) tells how Rav Shmuel bar Bisna went to a place called Margoan and didn't drink their wine or their sheichar because of "shimtza" and "shimtza deshimtza." Rashi ad loc interprets Margoan as a place where Jews weren't so careful with Stem Yaynam and Shimtza as wine mixed in. The Ritva ad loc argues that it was a Non-Jewish place, and that they sent him a present. The Rif and Rosh omit this din altogether. Meanwhile, the Rashba writes like Rashi in Torat HaBayit HaAroch 5:1 and that it's a stringency that a Baal Nefesh should accept upon himself; however, in Torat HaBayit HaKatzar he writes that it's prohibited unequivocally. The Tur Yoreh Deah 114:2 only brings the Rashba's opinion from the Katzar (he didn't have the Aroch), and the Beit Yosef ad loc fills in the Aroch. See Perishah Yoreh Deah 114:2 and Bach Kuntres Acharon ad loc for a discussion regarding why the Tur chose to include a Halacha about Stam Yeynam here next to Sheichar Akum, since it's seemingly unrelated. Shach Yoreh Deah 114:4 cites both. In Shulchan Aruch Yoreh Deah 114:2 he copies the unequivocally prohibited articulation.</ref>
# Some remain lenient by Sheichar where the injunction of Stam Yeyanm is derelict, if the majority of the population consists of non-Jews, as long as one is purchasing from a Non-Jewish vendor.<ref>The Maharshal is quoted as saying that the whole issue is irrelevant nowadays because it's so commonplace to be lax, so it should be permitted to drink the beverage outside the Goy's home. The Bach, however, argues that the Maharshal's reasoning does not obviate the concern for wine mixed in. Instead he interprets the Gezerah as enacted only in a place with a majority of Jews in the population, but, if the majority are non-Jews, one may purchase from the non-Jews but not the Jews who are suspect. On the other hand, Taz Yoreh Deah 114:3 contends Maharshal means that where it's widespread, not drinking sheichar won't mean anything for people because they won't know what to be distanced from. Shach Yoreh Deah 114:4, Pri Chadash Yoreh Deah 114:7, Zivchei Tzedek 114:13, and Kaf HaChaim 114:16 side with the Bach on this.</ref>
# Some say that if there's no concern for wine being mixed in through negligence, then one can be lenient.<ref>Pri Toar 114:2 considers that in Margoan they weren't careful with the storage of the Sheichar and there was a real chance that wine was mixed in in their negligence. Therefore, if that is not the case one can be lenient, against the Shulchan Aruch's ruling. See Darkei Teshuvah 114:9 who is willing to consider this as part of a multifaceted leniency. </ref>

===Where===
# The Gemara tells how one Amora would take the sheichar out the door of the non-Jew's home in order to drink it, while a different Amora would go all the way back home.<ref>Avodah Zarah 31b.</ref> At that point, the concern for intermarriage no longer applies.<ref>Rif, Rabbeinu Chananel, Ramban, Talmidei Rabbeinu Yonah, Rosh 2:15, Ran, and Tosafot Rid ad loc, Beit Yosef Yoreh Deah 114:1</ref> In practice, one can be lenient and drink once he has fully exited the place of sale, but there is definitely room to follow the second opinion either due to interest in being stringent or because the Halacha follows it.<ref>Most authorities (Rif, Tosafot, Rashba) argue that the second Amora was only acting stringently on himself, but the Rambam (Maachalot Assurot 17:10) took him more seriously and holds like him. Shulchan Aruch Yoreh Deah 114:1 presents the language of the Rambam, but Pri Chadash Yoreh Deah 114:3 and Darkei Teshuva 114:3 disagree. In the Pri Chadash's view, the second, more stringent Amora only went all the way home because he was a regular. A person who doesn't go regularly can even drink in the doorway of the place of sale. Mizmor leDavid (Pardo, ad loc.), Chochmat Adam 66:14, Aruch HaShulchan Yoreh Deah 114:10, and Zivchei Tzedek 114:3 argue back in favor of Shulchan Aruch's ruling and note that the Rama doesn't even disagree. However, the Shulchan Gavoah interprets Rambam and, by extension, Shulchan Aruch to not be literal in their insistence on going all the way home.</ref>
# Therefore, even in a kosher restaurant, if it's owned by a non-Jew, a Sephardi<ref>see the leniency for Ashkenazim above</ref> may not have a beer at the bar; rather, he must take it and sit down at a table in the other room.<ref>[https://www.yutorah.org/sidebar/lecture.cfm/895256/rabbi-dovid-cohen-crc-/alcoholic-beverages-2-siman-114-sif-1b-drinking-in-a-non-jew-s-bar-or-home-source-of-the-prohibition-which-locations-which-beverages-/ R' Dovid Cohen (cRc)]</ref>
# One who is staying overnight in a non-Jews home (such as in an inn or hotel), and one who is hosting the non-Jew in his home, however, can be lenient, because of Eivah. The prohibition preventing intermarriage applies only in the context of a drinking party in the store or regularly in the non-Jew's home.<ref>Sefer HaTerumah 158, Tosfot Avodah Zarah 31b s.v. Utravayhu, Talmidei Rabbeinu Yonah and Ritva ad loc, Ohr Zarua Avodah Zarah 163, Rosh Avodah Zarah 2:15 adds that "Gedolei Eretz HaEey (England) were lenient, Mordechai Avodah Zarah 819, Hagahot Maimoniot, Tur and Shulchan Aruch Yoreh Deah 114:1, Kenesset HaGedolah Hagahot Beit Yosef 114:10, Zivchei Tzedek 114:6-7, Kaf HaChaim Yoreh Deah 114:7</ref>
# In other words, if one is participating in a fashion which is both "aray" (informal, unestablished) and "akrai" (seldom, three or fewer times), it is permissible. Meaning, drinking in an established fashion ("keva" instead of "aray") even once is a problem, and more than three times (ragil) even informally (be'akrai) are still problematic.
# One may also send someone to bring him Sheichar from a non-Jew in the city and drink it bederech keva in his own home.<ref>Shulchan Aruch Yoreh Deah 114:1, Kaf HaChaim Yoreh Deah 114:8</ref>
# See page on [[Marit Ayin/Suspicious actions|Marit Ayin]] for relevant halachot in these situations.

==Attending Parties With Non-Jews==

#Most say that one is not allowed to drink any alcohol or eat any food at a party provided that there are more non-Jews than Jews at his table or immediate social group at the party.<ref>Gemara Avoda Zara 8a, Rambam Ma'achalot Asurot 17:9-10</ref>
# In order to maintain peaceful relationships with non-Jews some say that one is allowed to attend and eat at the party of a non-Jew, if the food is kosher.<ref>Levush Yoreh Deah 152:1</ref> Some hold that if necessary one may attend but not eat.<ref>Mishna Halachos 7:118 writes that one is allowed to attend if necessary, but one is forbidden from eating at the social event.</ref>
# The prohibition also applies to a case where there are an equal amount of Jews and non-Jews.<ref>Pri Chadash 114:1</ref> Where there are more Jews than non-Jews in one's social group or table at a party, the prohibitions do not apply.<ref>Rambam Ma'achalot Asurot 17:9-10</ref>
#If there is no wine or beer present, some hold that one may attend a party with more non-Jews than Jews at his table or immediate social group, and he may eat (kosher food) and drink other beverages. <ref>Ben Yisroel Lenochri pg. 324 according to his interpretation of Rambam Maachalot Asurot 17:9-10.</ref> Some hold one would still not be able to eat or drink other beverages in such a case. <ref>Lechem Mishna on the Rambam Maachalot Asurot 17:9-10, Pri Chadash 114:101 according to his interpretation of Rambam Maachalot Asurot 17:9-10.</ref>
#It is forbidden to do a parlor meeting in a non-Jew's house because it is like having a party with non-Jews at their house.<ref>Igrot Moshe YD 2:117</ref>
# It isn't proper to honor a non-Jew at a fundraising banquet if doing so will generate donations.<ref>Igrot Moshe YD 2:117 explains that it is a problem to accept donations that were given because of the non-Jew since that would constitute a chilul Hashem since it is public. It would only be permitted if the institution couldn't support itself at all unless it did this. Even so it is improper to honor the non-Jew for the fundraiser even if there is a way to permit it.</ref>

==Attending Office Parties==

#Most hold one is allowed to attend office parties,<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich] holds that if one was invited to the office party then he would be allowed to go.</ref> but preferably only for business purposes (ex. to receive a salary bonus).<ref>Rabbi Baruch Chaim Hirschfeld, cited in Rabbi Yerachmiel Dweck’s article ''Beiur Inyan Mesibot Shel Goyim'' in ''Yismach Yisrael'' 3, Shevat 5771. Rabbi Hirschfeld argues that the decree does not apply to attending parties for business purposes because it was only decreed to create social distance (cited in Rabbi Jonathan Ziring's article [https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-47 ''Bars and Office Parties in Jewish Law II'' in Torah Musings]).</ref> Many who are lenient in regard to attending office parties still say that one should not remain at the party for too long.<ref>[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fnref-19570-32 Rabbi Hershel Schachter], [https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref> Some, however, are strict about attending office parties and say that one may not attend the parties altogether.<ref>Shut Mishne Halachot 7:118</ref>
#One should not attend an office party that has a sign up sheet (or the like) as opposed to a formal invitation.<ref> [https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Rabbi J. David Bleich] explained that one should not attend an office party with a signup sheet. The reason for this is because a signup sheet indicates that attendance to the holiday party is completely optional and, therefore, not attending will not cause one to lose out from a business perspective.</ref>
#If there is no Avodah Zara present, attending office holiday parties has the same considerations as other office parties.<ref>[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Rabbi Doniel Neustadt]</ref>

==Attending Non-Jewish Weddings==

#One is forbidden from eating and drinking at a non-Jewish wedding even if one brings their own food to the wedding.<ref>Avoda Zara 8a, The gemara explains that the issue of eating and drinking at the wedding of a non-Jew is that one will come to do Avoda Zara. </ref><ref>Shulchan Aruch Y.D. 152:1, The Shulchan Aruch implies that one is allowed to attend the wedding as long as one does not eat or drink at the wedding.</ref><ref>Derisha 152:1, The Derisha suggests that there may be a heter to attend (but not eat at the wedding of a non-Jew) in order to ensure that there is no ill will or hatred that develops between Jews and non-Jews. </ref> Some, however, say that it is forbidden to even attend the wedding of a non-Jew even if one does not intend to eat the food there.<ref>Ben Yisrael Lenachri 152:1, There is a discussion in the rishonim whether one can go to a non-Jewish wedding and not eat or if one is forbidden from attending the wedding whether one intends to eat or not. The Taz 152:1 implies that it is forbidden to attend the non-Jewish wedding even if one does not intend to eat at the wedding. </ref>
#Some say that eating and drinking at the wedding of a Muslim is allowed.<ref>Yabia Omer Section 10, Yoreh Deah 13, Rav Ovadia argues that since Muslims are not idol worshipers the prohibition of eating and drinking at a non-Jewish wedding does not apply to Muslim weddings. </ref> Others argue that attending the wedding of any non-Jew, even if the non-Jew is a Muslim, is forbidden.<ref>Shut Chessed L'Avraham 14:26 pg. 127a, Darkei Teshuva 114:1, Ben Yisrael Lenachri pg. 398. According to view that it is forbidden to eat and drink at the wedding of a Muslim, the issue of eating and drinking at the wedding of a non-Jew is that it will lead to intermarriage. Therefore, it is still an issue to eat and drink at the wedding of a muslim as this practice may lead to intermarriage. </ref>

==Links==
# For contemporary applications of some of these issues, including the views of Rav Yisroel Belsky and Rav Hershel Schachter, see [https://oukosher.org/blog/kosher-in-the-factory/coffee/ Coffee] and [https://oukosher.org/blog/kosher-professionals/drinking-coffee-on-the-road-2/ Drinking Coffee on the Road].
#[https://www.yutorah.org/sidebar/lecture.cfm/878315/rabbi-yoni-levin/meeting-for-coffee-at-starbucks-social-drinking-with-co-workers/ Shiur from Rabbi Yoni Levin]
#[https://www.torahmusings.com/2013/12/bars-and-office-parties-in-jewish-law-ii/#fn-19570-42 Article by Rabbi Jonathan Ziring in ''Torah Musings'']
#[https://torah.org/torah-portion/weekly-halacha-5767-miketz/ Article by Rabbi Doniel Neustadt]

==Sources==
<references />
[[Category:Interactions with Non-Jews]]

Shulchan Aruch

2024-02-04T15:53:36Z

MordechaiD: /* Sephardim */

==Overview==
<blockquote dir="rtl">
'''בית יוסף - הקדמה'''

ועלה בדעתי שאחר כל הדברים אפסוק הלכה ואכריע בין הסברות כי זהו התכלית להיות לנו תורה אחת ומשפט אחד. וראיתי שאם באנו לומר שנכריע דין בין הפוסקים בטענות וראיות תלמודיות הנה התוספות וחידושי הרמב"ן והרשב"א והר"ן ז"ל מלאים טענות וראיות לכל אחת מהדיעות. ומי זה אשר יערב לבו לגשת להוסיף טענות וראיות. ואיזהו אשר ימלאהו לבו להכניס ראשו בין ההרים הררי אל להכריע ביניהם על פי טענות וראיות לסתור מה שביררו הם או להכריע במה שלא הכריעו הם. כי בעונותינו הרבים קצר מצע שכלינו להבין דבריהם כל שכן להתחכם עליהם. ולא עוד אלא שאפילו היה אפשר לנו לדרוך דרך זה לא היה ראוי להחזיק בה לפי שהיא דרך ארוכה ביותר:

ולכן הסכמתי בדעתי כי להיות שלשת עמודי ההוראה אשר הבית בית ישראל נשען עליהם בהוראותיהם הלא המה הרי"ף והרמב"ם והרא"ש ז"ל אמרתי אל לבי שבמקום ששנים מהם מסכימים לדעת אחת נפסוק הלכה כמותם אם לא במקצת מקומות שכל חכמי ישראל או רובם חולקין על הדעת ההוא ולכן פשט המנהג בהיפך:</blockquote>
In his acclaimed introduction to the Beit Yosef, Rav Yosef Karo sets down his monumental rules of Pesak, to follow the three Amudei Horaah, the [[Rif]], [[Rambam]], and [[Rosh]], upon whom the entire Jewish nation relies. We are simply incapable of decide for ourselves who is correct from among the dominating figures of the Rishonim. There exist a number of approaches to understanding the Beit Yosef's approach to Halacha and the extent to which it has been accepted among the Jewish people. Such discussions also appear regarding the acceptance of the Arizal's rulings. These are some basic approaches to elaborated on further below.<ref>This overview section is based heavily on the [http://www.otzar.org/wotzar/book.aspx?198570&pageid=19857000527 Darkei Horaah section of Orot HaTahorah], by Rav Zecharia ben Shlomo. It also appears in the back of his other Sefarim, Hilchot Tzava and Orot HaHalacha.</ref>
===Sephardim===

#'''Chacham Ovadia Yosef''': The rulings of Shulchan Aruch have been accepted in any case, lenient or strict, even Lechatchilah. In a case of "Stam vaYesh," the Halacha follows the Stam unequivocally.<ref>See Yabia Omer (vol. 1 Yoreh De'ah 25), the end of Yechaveh Da'at (vol. 5), and the introduction to Taharat haBayit.</ref>
#'''Chacham Ben Tzion Abba Shaul''': The Shulchan Aruch's rulings are not absolute "BeTorat Vaday. Although he decides debates between the Rishonim, if one side was not completely rejected, the Shulchan Aruch will present the more correct one as "Stam" and the less correct but still significant view as a "Yesh Omrim" to recommend one be stringent if easily possible. If the "Yesh" is more lenient, then it's worthy of being included as an additional reason to be lenient in situations of need. This understanding resolves numerous contradictions in Shulchan Aruch and stringencies in Ben Ish Chai. Similarly, in a "Yesh veYesh" - two Yesh Omrims - the Halacha follows the latter, but the former was written for the above reasons. Essentially, the rulings of the Shulchan Aruch were accepted "BeTorat Safek;" therefore, one can better understand how Acharonim can rule stringently against the Shulchan Aruch in cases of Torah level prohibitions, such as by employing the principle of Safek Berachot leHakel Neged Maran.<ref>[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&st=&pgnum=24 Ohr LeTzion vol. 2 "Yesodot Darkei Horaah."] This is also the primary approach of Rav Zecharia ben Shlomo</ref>
#'''Chacham Mordechai Eliyahu''': The '''Ben Ish Chai''' unified Nigleh and Nistar, the rulings of Maran Rav Yosef Karo with those of the Zohar and Mekubalim, with the Arizal at their head, and he was accepted as the Posek Acharon.<ref>Hakdama to Kitzur Shulchan Aruch with comments of Rav Mordechai Eliyahu. For a crisp and concise articulation of this approach, see [https://www.youtube.com/watch?v=-r76FxGzCuM Which Hacham/Rabbi Should Sephardim Follow? by Rabbi Ya'aqob Menashe].</ref> One's role is to satisfy all opinions, not find lenient views to rely upon. Those are reserved for only dire circumstances.<ref>[https://www.yeshiva.org.il/midrash/14089 רב לכלל ישראל] by HaRav Eliezer Melamed</ref>

===Ashkenazim===

#The Ashkenazi custom is to follow the rulings of Rav Moshe Isserles, known as the Rama. In places where the Rama did not write glosses on Shulchan Aruch, Ashkenazim revert to following the positions of the Shulchan Aruch. The Rama<ref>Hakdama to Darkei Moshe, Shu"t HaRama Siman 48 where he writes incredible accolades, such as "Nesi Elokim Atah beTocheinu"</ref> and Maharshal<ref>Hakdama to Chullin</ref> admit to the magnificent work that is the Beit Yosef; they argue that the way opinions of the Baalei HaTosafot, Mordechai, etc. are weighted leaves their Minhagim in question.

===Teimanim===

# "'''Baladi'''," lead by '''Peulat Tzaddik (Maharitz)''': Minhag is to follow Shulchan Aruch in general in addition to the stringent opinions of the [[Rambam]].<ref>Peulat Tzaddik vol. 2 Siman 251. See Klalei Maharitz by Rav Yitzchak Ratzabi printed at the end of Shulchan Aruch HaMekutzar and [http://www.maharitz.co.il maharitz.co.il]. Similarly, Rav Ovadia (Yechaveh Daat vol. 1 Siman 27) argues Teimanim who move to Eretz Yisrael should accept the positions of the Shulchan Aruch, such as by reciting a Beracha on lighting Yom Tov candles.</ref>
# "'''Shammi'''," lead by '''Shtilei Zeitim<ref>Hakdama to Shtilei Zeitim</ref> and Revid HaZahav<ref>Revid HaZahav Siman 26, page 37</ref>''': Teimanim follow Shulchan Aruch completely, with a sprinkling of Minhagim like the Rama, but not the [[Rambam]].<ref>See Iggerot Moshe Yoreh Deah vol. 3 Siman 117</ref>
#"'''Dor Da’i'''," lead by '''Rav Yosef Kapach''':<ref>(great-grandfather of the contemporary one)</ref> The custom in Teiman was to follow the [[Rambam]] almost exclusively.<ref>Hakdama to Biur on Mishneh Torah, pages 21-22, our generation's Rav Kapach told HaRav Zecharia Ben Shlomo on more than one occasion that there are cases where they do not follow the [[Rambam]]</ref>

==Acceptance of Shulchan Aruch==

#The [[Chida]] teaches that the holiness of the Tur and Rav Yosef Karo's Neshamot merited that they should be the first steps of every Posek's decision making.<ref>Shem HaGedolim (Sefarim, Tet 17)</ref>

===Sephardim===

#In general, if a community with Minhagim is removed from its location for whatever reason and another community (not just individuals) eventually takes its location, the second community maintains its own traditions and is not bound by the traditions of the original one.<ref>See Beur Halacha 468 s.v. Vechumrei HaMakom</ref> However, in Eretz Yisrael, where the Minhag has been like the Shulchan Aruch, the lack of current Sephardic community following the Shulchan Aruch does not mean that the new Sephardic communities to settle there are independent of its rulings, because '''the Sephardic acceptance of Shulchan Aruch is not a function of Minhag HaMakom or Mara deAtra, which could be lost, but rather, acceptance on the community and all its descendants.''' Therefore, the communities moving to Eretz Yisrael are themselves communities that already live under the banner of Shulchan Aruch, as they have for centuries, and continue to do so. Of course, if they ''never'' accepted the Shulchan Aruch, that's a different story. With respect to the [[Rambam]], however, the acceptance ''was'' a function of Mara deAtra, so the acceptance is not binding on new communities. With the great Kibbutz Galuyot of the past century, it's worthwhile for all those gathering in Eretz Yisrael to accept Minhag Yerushalayim as a unifying force and avoid controversy in the commonly non-uniform communities that now exist.<ref>Rav Chaim David HaLevi (Shu"t Aseh Lecha Rav vol. 7 Siman 4) defending Rav Ovadia (Shu"t Yechave Da'at 1:12) against a question by Rav Avraham Sherman ([http://www.daat.ac.il/daat/kitveyet/niv/yesodot1-2.htm Niv HaMidrashia vol. 18-19 Iyyar 5745]). He continues to point out that the Chazon Ish's illustration (Zeraim, Sheviit 23:5) of the Minhag evolving from the following [[Rambam]], to the Shulchan Aruch, and then to Acharonim is only relevant to Ashkenazim, who did not accept the Shulchan Aruch's rulings on themselves and their descendants, unlike the Sephardim.</ref>
#The first printing of Beit Yosef was such a success that Maran was unable to send Bedek HaBayit, his additions and revisions, to the printers in time for them to be included in the second printing, so it had to be printed as a separate sefer and then incorporated in later editions of Beit Yosef.<ref>Hakdama to Bedek HaBayit</ref>
#The [[Chida]] writes how Maran had the Neshama of R' Yehudah Bar Ilay, who was "Rosh HaMedabrim beChol Makom"<ref>Shabbat 33b</ref>. His ruling were accepted throughout Eretz Yisrael, Turkey, Syria, Iran, etc, but not with respect to monetary matters. According to him, one who follows the stringencies of the Rama in Eretz Yisrael need not be rebuked, but one who follows the leniencies should be. The Panim Meirot says that an Ashkenazi who keeps the leniencies of the Shulchan Aruch needs Teshuvah, and the Chida says a Yerei Hashem should keep the stringencies of both.<ref>Shem HaGedolim (Sefarim, Tet 11)</ref>
#The Acharonim debate whether one can employ a [[Safek Sefekah]] leHalacha when both other sides are against Maran. Rav Ovadia is lenient,<ref>Yabia Omer vol. 9 Yoreh Deah 6:4, because we accepted Maran BeTorat Safek, not Vaday</ref> but Rav Ben Tzion Abba Shaul is not.<ref>Shu"t Ohr LeTzion volume 2 page 12</ref>
# The [[Chida]] argues that quite often the greatest of the Acharonim demonstrate that they only accepted the rulings of the [[Rambam]] and Shulchan Aruch where their positions are clear. If there is any doubt about their positions on a matter, we do not accept their rulings.<ref>Shu"t Chaim She'al vol. 2 Siman 21 s.v. Vechazeh. See Magen Avot (Orach Chaim 263:5).</ref>
# There is a great debate if Sepharadim accept the person Rav Yosef Karo as their rabbi, in which case, all of his rulings across all of his works are included, or only the sefer Shulchan Aruch and not his other works. Some argue that certainly the Teshuvot should also be included, since they are more directly practical/intended LeMaaseh than the sefer Shulchan Aruch.<ref>See Birkei Yosef (Choshen Mishpat 25:28), Shu"t Chaim She'al (vol. 1 74:11)</ref>

===Moroccans===
See the page on [[Moroccan Halacha]].

==Chronology of Writings==

#The [[Chida]] writes how important it is to learn the historical/bibliographic details of Sefarim, because it alleviates many uncertainties and prevents one from entertaining mistaken understandings, as is evidenced by the many times he uses such details to resolve issues throughout Shem HaGedolim.<ref>Shem HaGedolim (Sefarim, Tet 11)</ref>
#Authorities are uncertain which work was written first, Kessef Mishneh or Beit Yosef. The number of cross citations from one book to another are too numerous in each direction to be convincing of one side or the other and, in fact, lead the Shulchan Gavoah<ref>Shulchan Gavoah (Klalim Siman 13)</ref> to determine that Rav Yosef Karo worked on both works simultaneously The Yad Malachi, however, argues that the Kessef Mishneh must have been completed after the Beit Yosef, because, in Kessef Mishneh, it says that the Shemitta is in year 5327, and in the end of Beit Yosef, it says the Sefer was completed in the year 5314. It's certainly possible, though, that he worked on both simultaneously and therefore referenced the Kessef Mishneh manuscript in Beit Yosef.<ref>Yad Malachi (Klalei HaKessef Mishneh 1-2)</ref> The [[Chida]] disproves this claim, because the first printing of Beit Yosef was in 5310, and Kessef Mishneh was complete but not printed until the end of Rav Yosef Karo's life. As long as he was alive, he continued to work on the Sefer, and he passed away in middle of the printing endeavor.<ref>Shem HaGedolim (Sefarim, Maarechet Bet Ot 59, Maarechet Kaf Ot 50), Matnat Yado fn. 17. See Sdei Chemed (Klalei HaPoskim 13:28)</ref>
#Many postulate that Shulchan Aruch was written after Bedek HaBayit, as the later positions taken in Bedek HaBayit appear in Shulchan Aruch, as well.<ref>Kenesset HaGedolah and Ginat Veradim cited in Yad Malachi (Klalei Shulchan Aruch 15)</ref> Maamar Mordechai<ref>Maamar Mordechai 27:1</ref> extrapolates that when Shulchan Aruch doesn't align with Bedek HaBayit, it means he retracted [again].<ref>See Shem HaGedolim vol. 2 Bedek HaBayit, Sdei Chemed Klalei HaPoskim 13:30, Shu"t Yabia Omer (vol 4 Orach Chaim 8:23, vol. 6 Chosen Mishpat 6:5, and vol. 9 Yoreh Deah 8:2</ref>
#Rav Yosef Karo wrote a commentary called Klalei HaGemara on the Sefer Halichot Olam, which discusses Klalei HaTalmud. The Beit David claims Maran wrote the Klalei HaGemara later in life after completing his other works, but the Yad Malachi<ref>Yad Malachi (Klalei Beit Yosef 42)</ref> thinks the reverse is more likely. The [[Chida]]<ref>Ein Zocher Lamed 14</ref> sides with the Beit David and adds that when Maran wrote his other Sefarim, he kept a list of Klalim that he extrapolated along the way and that eventually became Klalei HaGemara. <ref>Shem HaGedolim (Sefarim, Chaf 24). Matnat Yado fn. 110. In fn. 111 he quotes the Ein Zocher (ibid) who writes how the Kenesset HaGedolah did the same.</ref>

==Beit Yosef==
===Purpose===
In his acclaimed introduction to Beit Yosef, Maran HaRav Yosef Karo elaborates his reasoning for writing his Sefer. Here are some of the highlights:
====Context====

#In a post Expulsion world, there is much blending of Halachic paths taking place, and there needs to be a unified voice of guidance.
#Although many Sefarim have been written, they often induce much confusion, by rehashing what others already wrote beforehand or misleading one to think the rulings are unequivocal, while they in fact are laden in controversy. Demanding that one research the sources himself is unreasonable, and existing resources like the [[Maggid Mishneh]] and [[Rabbeinu Yerucham]] are not comprehensive, lacking, or limited in scope. Even if one knows the source, he still bears the burden of looking it and all of its commentaries up himself, find the relevant responsa, and determine which to follow. Certainly one who intends to cover much ground and gather wide, sweeping knowledge of the gamut of Halacha has his hands overflowing with sources to learn, remember, and not get sidetracked by. Even looking up the relevant Gemaras on each topic is already a handful. Attempting to substitute with Sifrei Kitzurim is a recipe to not know a single Halacha well. Therefore he decided to write a Sefer that includes all of the Halachot with their sources and arrays of understandings in the Poskim.

====Structure====

#Instead of writing a new Sefer and rehashing that which has already been done, I decided to write my work as a commentary on a major Posek's work. At first, I considered writing it on the [[Rambam]], since he's the most lauded Posek in the world. Then, I changed my mind and wrote on the [[Tur]] instead, because the [[Rambam]] only presents his own opinion and not those of others, which would mean Rav Yosef Karo would have to write even more.
#As a result, the Beit Yosef was written on the [[Tur]], to:
##Source the Halachot in the writings of Chazal
##Include the reasonings of the cited Rishonim
##Fill in those approaches of Rishonim that were omitted
##Elucidate the words of Rishonim, especially the difficult ones, like the [[Rambam]], whose words are often cryptic
##This way, one who learns it will have the the explained opinions of major Rishonim plus some [[Zohar]] organized in front of him.

====The Remarkable Derech HaPesak====
The self state methodology of Rav Yosef Karo is as follows:
#The goal of the Beit Yosef is to indeed to decide which position to follow, but not with Talmudic proofs. The Chiddushim of the Rishonim are already erupting with the back and forth of Talmud Torah at levels that we are incapable of determining who is correct. Attempting to do so would be foolish, cavalier, and simply arrogant. We're incapable in our diminished state of sin to understand or outsmart them.
#Therefore, I decided to use the three pillars of Halacha upon which the entire Jewish nation is supported - the [[Rif]], [[Rambam]], and [[Rosh]].
#Where two of the three agree, the Halacha will follow them, except for the few places where all or the majority of Chachmei Yisrael disagree and result in the Minhag being the opposite.
#If one of the three did not reveal his opinion, then we'll follow the eminent Chachamim who did voice an opinion on the matter.
#In locations where there was already a pre-established Minhag to prohibit something, they should uphold it, as is elaborated in Perek Makom SheNahagu<ref>Pesachim 51a</ref>
He received much push back from Ashkenazi Poskim for his approach, but it is evident that he did not formulate it himself. Rather, he was working with a pre-existing tradition according to some.<ref>See Birkei Yosef (Choshen Mishpat 25:29) and the discussion on the [[Moroccan_Halacha#Shulchan_Aruch|Moroccan Halacha]] page</ref>

====The Name====

#As the Sefer will sustain students of any caliber in understanding the Tur, it's called Beit Yosef, just as everyone was fed from Yosef's estate in Mitzrayim.
#Also because it's my home in Olam HaZeh and Olam HaBa.

===Klalim===

#Given that the [[Rosh]], [[Mordechai]]. [[Samag]], [[Samak]], [[Sefer HaTerumah]], and [[Hagahot Maimoniot]] all draw from the [[Baalei HaTosafot]], the complete list of citations regarding Halachot they all write of is omitted in favor of just citing the location in Tosafot. Therefore, one shouldn't be concerned that the those sources were not seen by the Beit Yosef.<ref>Hakdama to Beit Yosef</ref>
#Due to the fact that the Shu"t Ha[[Rashba]] printed in the times of the Beit Yosef was mistakenly attributed to the [[Ramban]], the Beit Yosef refers to it as Shu"t Ha[[Ramban]], even though he knew it was really the [[Rashba]]'s. This way, one who seeks to look up the source will know which Sefer to open.<ref>Hakdama to Beit Yosef</ref>
#The Kenesset HaGedolah laments how sometimes the Beit Yosef will quote another Rishon quoting the [[Rambam]], when the [[Rambam]]'s ruling is already written explicitly. He suggests that the secondary source must have added an additional dimension to the idea to warrant its inclusion.<ref>Yad Malachi (Klalei Beit Yosef 35)</ref>
#Rav Yosef Karo usually rules stringently by Safek DeOraita, so it's astonishing when he doesn't.<ref>Yad Malachi (Klalei Beit Yosef 36)</ref>
#The Beit Yosef does not employ the mechanism of [[Kim Li]] to determine a ruling but rather, if none of the three Amudei Horaah elicits an opinion, he finds one of the commonly accepted Poskim ("Mefursamim") who did and rules like him. Some take issue with his exclusion of Kim Li in favor of his Amudei Horaah rule in monetary cases.<ref>Yad Malachi (Klalei Beit Yosef 38)</ref>
#When many Rishonim share a position, the Beit Yosef does not list off all of their names but rather shares it in the name of the most notable Posek who says it.<ref>Yad Malachi (Klalei Beit Yosef 40)</ref>
#According to the Kenesset HaGedolah, the style of the Beit Yosef is to collect sevarot, so sometimes opposite ideas will be separated by an "Aval" but not always, because his intention is to inform us of the spectrum of opinions and for the Posek to decide.<ref>Yad Malachi (Klalei Beit Yosef 41)</ref>

====Bedek HaBayit====

#The emendations of the Bedek HaBayit were not always printed on the right Siman in Beit Yosef.<ref>Yad Malachi (Klalei Beit Yosef 39), Shem HaGedolim (Gedolim, Yud 165; Sefarim, Bet 31)</ref>
#The [[Rama]] didn't see the Bedek HaBayit,<ref>Yad Malachi (Klalei Beit Yosef 39). Rama Y.D. 286:1 implies he didn't see the Bedek Habayit as the Birur Halacha notes.</ref> because it was printed after he died. Neither did the Sma, [[Bach]], or Tosafot Yom Tov.<ref>Beit Shmuel 15, Shach (Yoreh Deah 34), Elyah Rabbah 101:3, Birkei Yosef Yoreh Deah 286:2 and Orach Chaim 27:4 and 101, Shem HaGedolim (Sefarim, Bet 31) and Menachem Tzion ad loc., Sdei Chemed Klalei HaPoskim 14:9), Matnat Yado ad loc. Sama 35:10 and 92:20 implies he didn't have the bedek habayit.</ref> Some say the [[Taz]] didn't have the Bedek Habayit either.<ref>Pitchei Teshuva Y.D. 163:3 citing the Chatom Sofer. Taz Y.D. 168:36 also implies this as the Shaar Deah 168:11 notes.</reF>
#When faced with a Bedek HaBayit that permits something prohibited in the Beit Yosef, the [[Kenesset HaGedolah]] argues it doesn't indicate retraction: the Beit Yosef is a comprehensive compilation of all the opinions, so he was just filling it in but doesn't necessarily hold of it.<ref>Yad Malachi (Klalei Beit Yosef 37)</ref>
#According to Rav Yosef Karo's son, some of the pamphlets of Bedek HaBayit were lost, which may account for contradictions between Beit Yosef and Shulchan Aruch, as the retracting statements never made it to the page. The [[Chida]] postulates that only 1/50 of the actual Bedek HaBayit is extant and adds that had they still be available, most of the objections raised against the Shulchan Aruch would be resolved.<ref>Shem HaGedolim (Gedolim, Yud 165; Sefarim, Bet 31), Shu"t Yosef Ometz 69)</ref>

==Shulchan Aruch==
===Purpose===

#The intention of Maran and the Rama was for Shulchan Aruch to serve as a tool for monthly review by those who have already learned the [[Tur]] and Beit Yosef.<ref>Hakdama to Shulchan Aruch</ref> The purpose is not to rule from the sefer itself. The Sma<ref>Sma Hakdama</ref> laments how in his day, centuries ago, many people wanted to learn the entire Torah on one foot and would rule from the Shulchan Aruch alone. The Beit Yosef himself<ref>Shu"t Beit Yosef Even HaEzer Dinei Gittin Siman 4</ref> himself makes this point. As the Sdei Chemed<ref>Sdei Chemed (Klalei HaPoskim 13:2)</ref> puts it, if you don't know the source you won't understand the din. The Acharonim, notably the Maharsha<ref>Chiddushei Aggadot Sotah 22a</ref>, term such mistaken people "destroyers of the world," but nowadays with the many commentaries on the page of Shulchan Aruch, there's a strong argument to be made that this isn't as relevant of a concern, because the reasoning and source will be explained among the commentators, as well.<ref>Pitchei Teshuva Yoreh Deah 242. Yad Malachi (Klalei Shulchan Aruch 1) and Matnat Yado ad loc.</ref>

====Audience====

#The [[Kenesset HaGedolah]] postulates all rulings in the Beit Yosef are intended for all Jewish communities, while those in Shulchan Aruch are only intended for Eretz Yisrael. This would even be plausible to say between two contradictory statements in Shulchan Aruch itself.<ref>Yad Malachi (Klalei Shulchan Aruch 3)</ref>

====Inconsistencies with Beit Yosef====

#Often times, Maran will omit from Shulchan Aruch a nunber of rulings cited in Beit Yosef, because, the [[Kenesset HaGedolah]] explains, he didn't find these rulings in those of other Poskim. They were cited in Beit Yosef, because the goal of Beit Yosef is to gather all the opinions. Others say he retracted his position<ref>Minchat Yitzchak vol. 8 Siman 31 extends to Rama also.</ref> While others yet insist that the content omitted is still accepted.<ref>Yad Malachi (Klalei Shulchan Aruch 4) and Matnat Yado ad loc. See also [http://www.hebrewbooks.org/pdfpager.aspx?req=9174&st=&pgnum=220&hilite= Petach HaDevir vol. 4 Siman 339:4], Shu"t Rav Pe'alim (vol. 2 Siman 43), Shu"t Yabia Omer (vol. 3 Even HaEzer Siman 13:2, vol. 5 Orach Chaim Siman 39:4, vol. 6 Orach Chaim 24:2), Shu"t Yechaveh Daat (vol. 2 Siman 40, vol. 4 Siman 46 in the footnotes), Leviat Chen (Siman 40), Taharat HaBayit (vol. 1 Siman 2 page 58, vol. 2 Siman 13 page 377 and 427). Chief Rabbi of the Israeli Police Force and former rabbi of the Yishuv Talmon,
[https://he.wikipedia.org/wiki/%D7%A8%D7%9E%D7%99_%D7%A8%D7%97%D7%9E%D7%99%D7%9D_%D7%91%D7%A8%D7%9B%D7%99%D7%94%D7%95 Rav Rami Berachyahu] delivers a clear treatment of this in [http://www.otzar.org/wotzar/book.aspx?164141&pageid=16414100319 Tal Livracha vol. 2 Siman 38] and concludes that many Acharonim agree with the [[Chida]] that the Halacha follows the Shulchan Aruch except for in three types of cases: the case is uncommon, the idea is obvious, or it's hinted to in another place. Of course, each instance requires its own investigation, though.</ref>
#Sometimes, Maran records rulings or customs in Shulchan Aruch that do not appear in Beit Yosef, because he discovered them after it was printed.<ref>Yad Malachi (Klalei Shulchan Aruch 5) and Matnat Yado ad loc.</ref>

===Methodology & Writing Style===

#According to the Sma, even though Maran shows astonishment regarding a certain Rishon's opinion, he still records it in Shulchan Aruch despite his question.<ref>See Rav Berachot, Chukot HaChaim Siman 51, and Kol HaChaim Mem 62 where Rav Chaim Palagi and the Ben Ish Chai discuss this further.</ref> The Kenesset HaGedolah does not seem to assume this way, though. Ultimately, the Sdei Chemed<ref>Sdei Chemed Klalei HaPoskim 13:4</ref> does insist that if something that Maran questioned in Beit Yosef is omitted from Shulchan Aruch, it is an indication of nonacceptance.<ref>Yad Malachi (Klalei Shulchan Aruch 7), Matnat Yado fn. 25</ref>
#If Maran stipulates that something is only permissible given a certain parameter yet he himself elsewhere writes that that parameter isn't necessary, his intention here is just to say that with this additional factor everyone is lenient.<ref>Yad Malachi (Klalei Shulchan Aruch 8)</ref>
#When Maran writes "דברי פלוני נראין," he concurs to rule stringently but not for that Posek's reasoning. Additionally, "ויש לאסור כסברא פלוני" means he rules that way and agrees with the reasoning, too.<ref>Yad Malachi (Klalei Shulchan Aruch 9)</ref>
#Maran always records the ruling in the original articulation of the Posek it comes from, even if there is some difficulty in his language that may even have practical ramifications. Essentially, he leaves room to inject whatever explanation is given for that Posek's words to the ruling in Shulchan Aruch, as well.<ref>Yad Malachi (Klalei Shulchan Aruch 11). See Taharat HaBayit vol. 2 pg. 252 fn. s.v. ועינא for more references.</ref>

====Stam veYesh (סתם ויש)====
''Table courtesy of [https://www.yutorah.org/rabbi-jonathan-cohen/ Rabbi Jonathan Cohen]''<ref>See his Sephardi Yoreh Deah Chabura - Taaruvot 98 - Stam VaYesh [https://www.yutorah.org/sidebar/lecture.cfm/783696/rabbi-jonathan-cohen/sephardi-yoreh-deah-chabura-part-2-taaruvot-98-stam-vayesh-i/ Part I], [https://www.yutorah.org/sidebar/lecture.cfm/784175/rabbi-jonathan-cohen/sephardi-yoreh-deah-chabura-part-3-taaruvot-98-stam-vayesh-ii/ Part II], and [https://www.yutorah.org/sidebar/lecture.cfm/784935/rabbi-jonathan-cohen/sephardi-yoreh-deah-chabura-part-4-taaruvot-98-stam-vayesh-iii/ Part III] for a deeper understanding, plus source sheets.</ref>
{| class="wikitable"
! style="text-align: right; font-weight:bold; font-size:18px; background-color:#ffcc67;" |כשהי"א לקולא
! style="text-align: right; font-weight:bold; font-size:18px; background-color:#ffcc67;" |כשהי"א לחומרא
! style="text-align: right; font-weight:bold; font-size:18px; background-color:#ffcc67;" |עיקר
! style="text-align: right; font-weight:bold; font-size:18px; background-color:#ffcc67;" |שיטה
|-
| style="text-align: right; background-color:#dae8fc;" |
| style="text-align: right; background-color:#dae8fc;" |
| style="text-align: right; background-color:#dae8fc;" |יש אומרים
| style="text-align: right; background-color:#dae8fc;" |צמח צדק (הקדמון)
|-
| style="text-align: right; background-color:#9aff99;" |
| style="text-align: right; background-color:#9aff99;" |
| style="text-align: right; background-color:#9aff99;" |ספק
| style="text-align: right; background-color:#9aff99;" |בנין ציון
|-
| style="text-align: right; background-color:#efefef;" |
| style="text-align: right; background-color:#efefef;" |
| style="text-align: right; background-color:#efefef;" |סתם
| style="text-align: right; background-color:#efefef;" |גט פשוט, יד מלאכי
|-
| style="text-align: right; background-color:#efefef;" |יש להקל בהפסד מרובה
| style="text-align: right; background-color:#efefef;" |
| style="text-align: right; background-color:#efefef;" |סתם
| style="text-align: right; background-color:#efefef;" |משאת בנימין, פרי חדש
|-
| style="text-align: right; background-color:#ecf4ff;" |יש להקל בדרנן בהפ"מ
| style="text-align: right; background-color:#ecf4ff;" |סתם לגמרי
| style="text-align: right; background-color:#ecf4ff;" |סתם
| style="text-align: right; background-color:#ecf4ff;" |ש"ך, (חוץ מהחי"א ויד מלאכי דמבינים דס"ל כרמ"ע מפאנו), הגר"ע יוסף
|-
| style="text-align: right; background-color:#ecf4ff;" |יש להקל בהפסד מרובה
| style="text-align: right; background-color:#ecf4ff;" |סתם לגמרי
| style="text-align: right; background-color:#ecf4ff;" |סתם
| style="text-align: right; background-color:#ecf4ff;" |חיד"א בדעת הש"ע (ע"פ הגר"ע יוסף)
|-
| style="text-align: right; background-color:#ecf4ff;" |סתם לגמרי (לא כ' לגבי דרבנן)
| style="text-align: right; background-color:#ecf4ff;" |סתם לגמרי
| style="text-align: right; background-color:#ecf4ff;" |סתם
| style="text-align: right; background-color:#ecf4ff;" |ב"ח, פר"מ, שמש ומגן (הגר"ש משאש)
|-
| style="text-align: right; background-color:#ecf4ff;" |
| style="text-align: right; background-color:#ecf4ff;" |סתם לגמרי
| style="text-align: right; background-color:#ecf4ff;" |סתם
| style="text-align: right; background-color:#ecf4ff;" |מהרי"ט, רמ"ע מפאנו (ע"פ חוות יאיר, אליה רבה, והגר"ע יוסף),
חוות יאיר, אליה רבה, ישיב משה
|-
| style="text-align: right; background-color:#ffffc7;" |יש להקל בהפסד מרובה
| style="text-align: right; background-color:#ffffc7;" |יש לחוש לי"א
| style="text-align: right; background-color:#ffffc7;" |סתם
| style="text-align: right; background-color:#ffffc7;" |כנסת הגדולה
|-
| style="text-align: right; background-color:#ffffc7;" |
| style="text-align: right; background-color:#ffffc7;" |יש לחוש לי"א
| style="text-align: right; background-color:#ffffc7;" |סתם
| style="text-align: right; background-color:#ffffc7;" |שלחן גבוה, רמ"ע מפאו (ע"פ היד מלאכי והגינת ורדים והחיד"א)
|-
| style="text-align: right; background-color:#ffce93;" |יש להקל בהפסד מרובה
| style="text-align: right; background-color:#ffce93;" |יש לחוש לכתחילה,
ומקילים כסתם במקום הפסד אפ' הפסד מועט
| style="text-align: right; background-color:#ffce93;" |סתם
| style="text-align: right; background-color:#ffce93;" |חיד"א בדעת הש"ע (ע"פ הכה"ח ואור לציון),
כה"ח בדעת הש"וע ולהלכה גבי רה"ר,
ואפשר שכן דעת האור לציון (הגרב"צ אבא שאול)
|-
| style="text-align: right; background-color:#ffccc9;" |סתם לגמרי אפ' בהפמ"מ
| style="text-align: right; background-color:#ffccc9;" |יש לחוש, ומקילן כסתם רק בהפ"מ
| style="text-align: right; background-color:#ffccc9;" |סתם
| style="text-align: right; background-color:#ffccc9;" |חיד"א להלכה מקבלת רבותיו, זב"צ, בא"ח, כה"ח, (ואפשר שכן דעת האור לציון)
|-
| style="text-align: right; background-color:#ffccc9;" |
| style="text-align: right; background-color:#ffccc9;" |יש לחוש, ומקילין כסתם רק בהפ"מ
| style="text-align: right; background-color:#ffccc9;" |סתם
| style="text-align: right; background-color:#ffccc9;" |הלכות קטנות בקבלה מרבותיו
|}

#The Kenesset HaGedolah writes that Shulchan Aruch follows the Stam unequivocally and unabashedly and only presents the Yesh to give Kavod to the Rishon who maintains that position, unless indicated otherwise.<ref>Yad Malachi (Klalei Shaar HaPoskim 17)</ref> The Ginat Veradim says it's a dispensation to allow later Chachamim who invest themselves in the Halacha and come to the conclusion of the Yesh Omrim to follow it. Many Acharonim accept this Klal, including the Rama miFano, Bach, Shach, Pri Chadash, Beit David, Elyah Rabbah, Chelkat Mechokek, and Yad Malachi.<ref>Yad Malachi (Klalei Shulchan Aruch 17). See Sdei Chemed Klalei HaPoskim 13:8, Minchat Yitzchak 10:8.</ref>
#A Stam VeYesh that is reversed elsewhere, meaning the Stam here is the Yesh there and the Yesh here is the Stam there, leaves us uncertain how to proceed.<ref>Yad Malachi (Klalei Shaar HaPoskim 18)</ref>
# The Beit David proposed that whenever the Stam merely states a basic Halacha and the Yesh modifies it by introducing a new parameter (i.e. it mentions a detail that was not explicitly addressed in the Stam), the Halacha follows the Yesh. In this case, he argues, the Yesh is not opposing the stam but, rather, is adding on a layer of detail. A number of Poskim debate whether the Beit David's rule is correct or not.<ref>See Shulchan Aruch Orach Chaim 588:2 and 590:8, Pri Chadash to the former, Beit David Orach Chaim 409 and 441, Taharat HaBayit vol. 1 8:4 and footnotes ad loc, Keter David footnotes on Beit David Orach Chaim 409 printed in the Machon HaKeter edition of Beit David, and Birkat Yehuda vol. 5 siman 1 pp. 261</Ref>

====Yesh veYesh (יש ויש)====
See [[Tur#Stam vaYesh and Yesh veYesh]]

#There are three basic Shitot in Yesh veYesh (יש אומרים ויש אומרים): The Halacha follows the first, the second, or whichever one the Posek chooses.<ref>The three positions are:

#Kenesset HaGedolah, Elyah Rabbah, and Beit David write that the Shulchan Aruch and Rama accept the second Yesh. Yad Malachi (Klalei Shulchan Aruch 13) has a bunch of problematic examples and suggests that it's only applicable where there is no decisive line at the end indicating which to follow. For example, if the Halacha follows the second approach, why does Maran sometimes append a "Hachi Mistavra" to the second Yesh? Isn't the Klal sufficient to inform us that he accepts that position? Why tell us that it's logical also? The [[Chida]] (Birkei Yosef Orach Chaim 273:8) elucidates that Maran doesn't rule based on his own intellect but rather by the majority of the Poskim's. The Klal indicates which position was accepted by the Gedolei HaPoskim, and the addendum of "Hachi Mistavra" means that Maran himseld also though it logical.
#Ginat Veradim interestingly posits you can choose. See Yabia Omer (vol. 6 Choshen Mishpat 2, vol. 7 Even HaEzer 13:2 at the end) about when one can rely on this.
See [http://www.hebrewbooks.org/pdfpager.aspx?req=7658&st=&pgnum=303 Yafeh LeLev Orach Chayim vol. 1 159:6] who adds another challenging citation to the Yad Malachi's list, [http://www.hebrewbooks.org/pdfpager.aspx?req=7976&st=&pgnum=297 Petach HaDevir vol 3 pg 296 col 3], and Sdei Chemed (Klalei HaPoskim 13:14-15), as cited in Matnat Yado fn. 71.</ref>
#"Yesh veYesh" means "Yesh Omrim X veYesh Omrim Y," but "Yesh vePloni," such as "Yesh Omrim X, veHaRambam Omer Y" would not qualify under this rule; rather, Maran is highlighting the opinion of a Yachid that we do not follow.<ref>Yad Malachi (Klalei Shulchan Aruch 14</ref> Some might argue that when both Yesh Omrim's begin with a vav - "'''ve'''Yesh Omrim X, '''ve'''Yesh Omrim Y" - the rule does not apply.<ref>Magen Avot Orach Chaim 422:2 fn. 308 s.v. Vegam.</ref>
#When Maran presents the first opinion in the plural "Yesh Omrim" (יש אומרים) and the second in the singular "Yesh Mi SheOmer" (ויש מי שאומר), the Ginat Veradim and Kenesset HaGedolah understand that he accepts the first position and is implying that the latter one is a Yachid.<ref>However, the Yad Malachi (Klalei Shulchan Aruch 15) feels the Kenesset HaGedolah eventually retracted his position in his Klalim, while others argue that he misunderstood the second Klal and there was never a retraction (Matnat Yado ad loc.). It's noteworthy how Maran presents a Yesh Omrim veYesh Mi SheOmer in Choshen Mishpat 213 and the Chida (Birkei Yosef Orach Chaim 561) treats it like a regular Yesh veYesh.</ref>
#If both are singular, i.e. "Yesh Mi SheOmer....veYesh Mi SheOmer," it's the same as a regular Yesh vaYesh.<ref>Yabia Omer (vol. 7 Even HaEzer 13:2)</ref>
#If there's an added layer of distinction to be made, it will sometimes be appended as a Yesh Omrim to a Stam, not because it's a Machaloket but because the distinction wasn't exicit in the first opinion's presentation.<ref>Yad Malachi (Klalei Shulchan Aruch 6)</ref>
#When Maran appends "ויש חולקים" to a Halacha, some say he means to disagree with the position he just presented and side with the Cholkim, while others disagree and say he would have written it as Yesh Omrim if that was the case.<ref>Yad Malachi (Klalei Shulchan Aruch 10)</ref>
#Sma<ref>CM 16:8, 26:13, 35:10</ref> writes that Maran and the Rama use the phrase "Yesh Mi SheOmer" (יש מי שאומר) in the singular to introduce a Rishon's position that is accepted but not mentioned by anyone else. In other words, such formulations are not a Stam vaYesh or Yesh veYesh. The Kenesset HaGedolah and others accept this Klal, but the Yad Malachi<ref>Yad Malachi (Klalei Shulchan Aruch 12)</ref> argues strongly, however, that this cannot always be true, given numerous contradictory examples. Therefore, he relegates the Sma's rule to be a general one that is true most but not all of the time. Finally, there are a number of Acharonim cited by the Yad Malachi who categorically reject this Klal, but the majority seem to indeed accept it, [[Chida]]<ref>Birkei Yosef Orach Chaim 672:1, CM 16:3, Machzik Bracha Yoreh Deah 83:16. In CM he clarified that there's no difference between Veyesh and Yesh for this principle.</ref> and Maamar Mordechai<ref>Ma'amar Mordechai 273:1</ref> included.<ref>Matnat Yado fn. 55, 58<. See also Sdei Chemed (Klalei HaPoskim 13:22), Yabia Omer (vol. 2 Orach Chaim 4:3), and Elkabetz (Aflalo, vol. 1 Even HaEzer 1)</ref> Some argue that this doesn't mean the Shulchan Aruch holds like that opinion; rather, ''we'' follow it because it's the only opinion known on the topic. If someone were to uncover more opinions on the matter, we would be ready to follow them if they were more compelling.<ref>Rav Bentzion Cohen in Ohr Torah (Av-Elul 5753, Siman 167, page 502)</ref>

===Authorship===

#A number of Acharonim, including the Maharikash, R' Shmuel Abuhab, and even Rav Chaim Vital claim or heard that Shulchan Aruch was written at the end of Rav Yosef Karo's life, which accounts for contradictions and inaccuracies that crept in. They claim either he wrote it himself and was weak and old, or students wrote it for him or on their own. The printing dates suffice to trounce this claim. The Maharitatz writes that the Shulchan Aruch was written for laymen and Amei HaAretz, which caused the Yad Malachi to call attention to the introduction to Shulchan Aruch where Maran writes exactly not so and to the testimonies of the Ginat Veradim and Kenesset HaGedolah to the grand acceptance of Shulchan Aruch. Some argue the proof from the Hakdama is invalid, as it could be referring to one who uses both Shulchan Aruch and Beit Yosef. In defense of Maran, the [[Chida]]<ref>Shem HaGedolim (Sefarim, Shin 75)</ref> disputes the above claims as unfounded anathema. Shulchan Aruch was written by Maran himself with full cognition and intent for it to be used to decide Halacha. The Maamar Mordechai 38:4 defends the Maharitatz as being taken out of context.<ref>Yad Malachi (Klalei Shulchan Aruch 2), Matnat Yado ad loc</ref>

===Notable Commentaries (Mefarshim / Nosei Kelim)===

#'''[[Orach Chaim]]''' - [[Taz]], also known as Magen David and [[Magen Avraham]], together known as "Maginei Eretz."<ref>Shem HaGedolim (Sefarim, Tet 16), [http://www.hebrewbooks.org/40432 HebrewBooks]</ref>
#'''[[Yoreh Deah]]''' - [[Shach]] and [[Taz]], together known as "Ashlei Ravrevei,"<ref>Shem HaGedolim (Sefarim, Tet 16), [http://www.hebrewbooks.org/40530 HebrewBooks]</ref> and [[Pri Chadash]] and [[Pri Toar]], together known as Perot Ginosar.
#'''[[Even HaEzer]]''' - [[Chelkat Mechokek]] and [[Beit Shmuel]], together known as "Apei Ravrevei."<ref>Shem HaGedolim (Sefarim, Bet 75, Chet 89), [http://www.hebrewbooks.org/40524 HebrewBooks]</ref>
#'''[[Choshen Mishpat]]''' - [[Shach]] and [[Sma]], who were both Kohanim, so editions of Choshen Mishpat with their commentary are known as "Torat Kohanim."<ref>Shem HaGedolim (Sefarim, Mem 158) and Menachem Tzion ad loc fn. 105, [http://www.hebrewbooks.org/pdfpager.aspx?req=40538&st=&pgnum=3 HebrewBooks]</ref>

==She'elot u'Teshuvot==

#Maran wrote responsa on all areas of Shulchan Aruch (see "Works No Longer Extant"). We have Avkat Rochel, which is a compilation of responsa to his contemporaries, such as the Alishich, Ramak, Mabit, and Radbaz.<ref>Shem HaGedolim (Sefarim, Aleph 13)</ref> and Shu"t Beit Yosef on Even HaEzer.

==Maggid Mesharim==

#Rav Yosef Karo had an angel, a Maggid, whose teachings he recorded in Maggid Mesharim. The story of how the Maggid was revealed to him one Leil Shavuot is recorded in the [https://www.sefaria.org/Shenei_Luchot_HaBerit%2C_Aseret_HaDibrot%2C_Shevuot%2C_Ner_Mitzva.12?vhe=Shenei_Luchot_HaBrit,_based_on_Amsterdam,_1698_ed._Part_II&lang=he&with=all&lang2=he Sefer Shnei Luchot HaBrit (Aseret HaDibbrot, Masechet Shavuot, Ner Mitzvah s. v. Leharot)].

==Works Not Available to Rav Yosef Karo==

#The [[Ra'ah]]'s Bedek HaBayit was not available to Maran, but the [[Bach]], [[Sma]], and [[Maharsha]] did have it.<ref>Yad Malachi (Klalei HaTur 15), Shem HaGedolim (Gedolim, Shin 19)</ref> The [[Rashba]]'s Mishmeret HaBayit was similarly unavailable to Maran.<ref>Shem HaGedolim (Gedolim, Shin 19)</ref>
#Maran never saw Piskei or Chiddushei Ha[[Riaz]] or [[Shiltei HaGibborim]].<ref>Yad Malachi (Klalei Shear HaMechabrim 44), Birkei Yosef Orach Chaim 188:2, Shem HaGedolim (Sefarim, Shin 76)</ref>

==Works No Longer Extant==

#In addition to the aforementioned missing sections of Bedek HaBayit, Rav Yosef Karo wrote a commentary on those of [[Rashi]] and [[Ramban]], a commentary on Mishnayot, and responsa on all four sections of Shulchan Aruch,<ref>Hakdama to Shu"t Beit Yosef (Even HaEzer)</ref> though we only have the Shu"t Beit Yosef on Even HaEzer today. The [[Chida]] saw the other sections of responsa in manuscript.<ref>Shem HaGedolim (Gedolim, Yud 165)</ref>

==Klalei HaRama==
See the [[Rama]] page.

==Further Reading==

*Yad Malachi, especially the [http://www.machon-y.com/VSHOP/WSHOP.wzx?UC=machonj&SingleItem=%e9%e3%20%ee%ec%e0%eb%e9&category=Empty Machon Yerushalayim annotated edition]
*[http://www.hebrewbooks.org/pdfpager.aspx?req=14151&st=&pgnum=154&hilite= Sdei Chemed, Klalei HaPoskim Siman 13 (vol. 9, page 156, in some editions])
*[http://www.hebrewbooks.org/pdfpager.aspx?req=39738&st=&pgnum=21 Eretz Hayyim, Kuntres HaKlalim], by [https://he.wikipedia.org/wiki/חיים_סתהון R' Hayyim Setthon]
*[http://www.hebrewbooks.org/pdfpager.aspx?req=19979&st=&pgnum=24 Ohr LeTzion vol. 2 "Yesodot Darkei Horaah."]
*[http://www.hebrewbooks.org/56804 Ein Yitzchak vol. 3], by Rav Yitzchak Yosef
*[http://www.otzar.org/wotzar/book.aspx?198570&pageid=19857000527 Orot HaTahorah], by [http://orotm.org/%D7%A8%D7%91-%D7%9E%D7%A1%D7%A4%D7%A8-3/ Rav Zecharia Ben Shlomo], page 475, "Darkei Horaah - LeShitat Sephardim, Ashkenzim, veTeimanim"

==Sources==
{{Reflist|30em}}
[[Category:Rules for Determining Halacha]]
<references />

Tzitzit

2024-01-23T15:44:40Z

MordechaiD: /* Tallit Katan */

Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:

[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]

==The Obligation==
===Source for the Requirement===
#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears.<ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with ''at least'' four corners, for instance, a five or six cornered garment.<ref>Aruch HaShulchan 10:1 </ref> On such garments with more than four corners, one should only attach Tzitzit to four of the corners.<ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other.<ref>Shulchan Aruch Orach Chaim 10:1</ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment.<ref>Mishna Brurah 10:5</ref>
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur Orach Chaim 24:1; Shulchan Aruch Orach Chaim 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menachot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag.<ref>Rav Moshe Feinstein in Iggrot Moshe 4:4 </ref>

===Kavana===

# One should have in mind that he is wearing Tzitzit in order to remember and fulfill all 613 commandments.<ref>Shulchan Aruch Orach Chaim 8:8, Aruch Hashulchan 8:13, Ben Ish Chai Year 1 Bereshit Halacha 1, Ohr Letzion 2:44:17, Halacha Berura 8:24. The Bach OC 8 explains that since the Torah uses the word למען (Bamidbar 15:40), introducing the reason for the mitzva being that we recall the mitzvot and do them, one should have this in mind when performing the mitzva. The same is true, he says of Tefillin in order that the Torah shall be in your mouths (Shemot 13:9) and Sukkah in order that you recall the redemption from Egypt when G-d caused you to dwell in clouds of glory (Vayikra 23:43)</ref> If one only had the basic kavana to fulfill this mitzva, without the additional thought of remembering all 613 mitzvot, he has nevertheless fulfilled his obligation.<ref>Mishna Berura 8:19</ref>

=== People Obligated in Tzitzit ===

=== Adults ===
# The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref>
# A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch Orach Chaim 17:1, Ben Ish Chai Year 1 Lech Lecha 15, Yabea Omer OC 5:42, Igros Moshe OC 1:3. see however Lev Chaim 1:10 where Rav Chaim Palaggi writes that a blind person cannot recite a beracha </ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref>
# Women are exempt, as wearing Tzitzit is a positive, time-bound mitzvah. Unlike other Mitzvot Aseh shehazman Grama, women should not volunteer to fulfill this mitzva. <ref>Rabbi Shimon in Gemara Menachot 43a who holds that since the Torah says וראיתם אותו, this establishes the daytime as the period to fulfill the mitzva.; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot (Kiddushin 31a) who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear arrogant, and further, that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot and volunteer to for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2), Ben Ish Chai (Lech Lecha 3), Minchat Yitzchak 2:108 use similar logic.</ref>
# A mourner is required to wear tzitzit, even on the first day.<ref> Halacha Berurara 17:5 writes that although one is exempt from putting on tefillin on the day of a close relative's burial, he would still be required to perform the mitzva of tzitzit </ref> However, an Onen is exempt as he is not obligated to perform any positive mitzvot. Although he would be permitted to wear a tallit katan, he may not recite a beracha<ref> Halacha Berura 17:5 </ref>

====Children====
{{Tallit Katan for Children}}

====Should a Man who isn't Married Wear a Tallit?====
The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4 and Dinei Chinuch Katan pg. 29). Halacha Brurah 17:3 says that this age begins once the child can participate in the prayers in the shul. Ohr Litzion (Chelek 2, 2:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees. see further [[Davening_with_a_Minyan_That_Uses_a_Different_Nusach#Tallit|Davening with a Minyan That Uses a DIfferent Nusach - Tallit]]</ref>
However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]].<ref>Ketzot Hashulchan 7:7, Eliya Rabba 17:3</ref> Some acharonim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities of Western Europe and in Hungary it did not catch on. Later acharonim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier acharonim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol

===Time Requirements===

#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref>
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref>
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref>
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref>
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref>
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref>
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref>

===Garment Requirements===
====Material Requirements====

#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 1:OC:3 and 2:2:3; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref>
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref>
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref>
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4. See Iggerot Moshe Orach Chaim 2:1 and Or LeTzion 2:2:3 in the biurim who things one should still put on Tzitzit without a beracha.</ref>
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref>
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref>
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.

====Size Requirements====

#There are various opinions<ref>This range emanates from the Gemara (Menachot 40b), where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor to whom the gemara is referring is: The [[Chinuch]] (Shelach: 386) and Bach (Orach Chaim 16) say the reference is to a 6 or 7 year old, the Tur (Orach Chaim 16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additional ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child, head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of his body, or whether it needs to be able to cover the head and an additional 51% of his body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to recite a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):
##1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adama 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref>
##1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish Orach Chaim 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref>
##1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref>
##2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish Orach Chaim 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref>
##There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan Orach Chaim 16:5</ref>

#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30.

*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.
#Halacha Le'Maaseh:
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11. See Or LeTzion (1 Orach Chaim 7, 2:2:6).</ref>.
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref>
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref>

====Shoulder Straps and Sleeves====

#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]].<ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref> Some say that each of the shoulder straps should be wider than the neckhole, while others disagree.<ref>Maharil (responsa chadashot 4:2) writes that his teacher made sure that the shoulder straps of the tzitzit were wider than the neck hole, otherwise it is considered as though there's no straps at all. The principle he invoked is called ''ayti avira dhay gisa udhay gisa umevatel leh'' (אתי אוירא דהאי גיסא ודהאי גיסא ומבטל ליה), the air on either side of the strap invalidates the strap. He also didn't want to rely on the concept that it is sufficient if the the two straps combine to be wider than the neck hole (''omed merubeh al haparutz msheni ruchot'', עומד מרובה על הפרוץ משתי רוחות). The Chazon Ish OC 2:9 is strict for the Maharil since tzitzit is deoritta. There he cites that the Yavetz and Artzot Hachaim rejected the Maharil based on Tosfot Eruvin 10b s.v. vetzbayim who says that there's no concept of the airspace invalidating the built area regarding utensils or clothing. Also, the concept of combining both sides is a dispute regarding the conclusion of Eruvin 10b and 16b, that the Tosfot (Eruvin 16b s.v. iy) , Ritva (Eruvin 16b s.v. viy), and Or Zaruah (cited by Hagahot Ashri 1:23) hold that wee can combine them, while the Rashba (Eruvin 16b s.v. iy) and Riaz (Piskei Riaz 1:2:1) hold otherwise. Magen Avraham 362:16 agrees with Tosfot 16b. Mishna Brurah 362:45 cites the dispute and also seems to be lenient.</ref>
#It is better not to have sleeves on Tzitzit.<ref>Mishna Brurah 16:4 </ref>

====Color Requirements====

#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref>

====Corners====

#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Noach.7.1?lang=bi Ben Ish Chai, Halachot 1st Year, Noach 7]</ref>
# Corners with velcro openings to remove the tzitzit before washing are problematic and should be avoided.<ref>Or Letzion 2:2:5</ref>

====Examples====
=====T-Shirt Tzitzit=====
#It is preferable not to wear the tzitzit on one’s body itself,<ref>Rivevot Efraim 4:15:1 writes that it is disgraceful to the mitzvah of tzitzit to wear it on one’s body directly as an undershirt, rather one should wear an undershirt and put it on top. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt then he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. Piskei Teshuvot 8:22 fnt. 196 makes a similar point.</ref> but some poskim believe it is permitted to do so.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo 3:11) holds that wearing tzitzit on one’s body isn’t disgraceful to the mitzvah. Also, Halacha Brurah 8:33 quotes his father, Rav Ovadia Yosef, as holding that there is no concern of wearing a tzitzit on one’s body and it isn’t considered disgraceful to the mitzvah. He explains that it isn’t an issue of being an undershirt since one put it on primarily for tzitzit and secondarily it also is an undershirt. [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4] agrees.

See [https://www.yutorah.org/lectures/841232/Ten-minute-HalachaUndershirt-Tzitzis-and-Wearing-Tzitzis-Directly-on-Skin Ten-minute-Halacha: Undershirt Tzitzis and Wearing Tzitzis Directly on Skin] by Rabbi Aryeh Lebowitz for a more in-depth discussion.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if only a minority of a garment's side is open then it is exempt from having Tzitzit.<ref>Shulchan Aruch, OC, 10:7. See [https://www.yutorah.org/lectures/908566/Ten-Minute-HalachaTzitzis-on-a-Sweater-that-Zips-Up-On-The-Sides Ten Minute Halacha: Tzitzis on a Sweater that Zips Up On The Sides] by Rabbi Aryeh Lebowitz for a practical discussion of this issue.</ref> When determining the size of the hole the armhole is considered as though it was closed.<ref>Mishna Berura 10:25 [http://www.hebrewbooks.org/pdfpager.aspx?req=19979&pgnum=47 Or Letzion 2:2:4]</ref> If the garment's side is open exactly half way then it is a safek and therefore one should tie Tzitzit on it without a beracha.<ref>Mishna Berura 10:26, Halacha Brurah 10:16</ref> In such a case one should be careful not to wear the garment on Shabbat without an Eruv.<ref>Shulchan Aruch O.C. 10:7</ref>

=====Other Garments=====

#A scarf is exempt from Tzitzit.<ref>Shulchan Aruch 10:11, Halacha Brurah 10:22. One reason that it is exempt is that a scarf is usually worn with all of the corners in the front of one's body.</ref>
#Towels are exempt from Tzitzit.<ref>Beiur Halacha 10 s.v. "soder"</ref>
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit.<ref>Halacha Berura vol. 1 pg. 376</ref>
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha.<ref>Shulchan Aruch O.C. 8:12</ref>
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned.<ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].

*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.

*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.

*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref>
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref>
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref>

==Tying Tzitzit==
===How to Tie Tzitzit===

#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Echad. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref>
#Other opinions of different numbers per section exist as well.<ref>R. Tavger, Kelil Techelet. Such other opinions exist including: Hida 10-5-6-5, Lekach Tov 7-7-7-7, and HaMaspik L’Ovdei Hashem which has 7 chulyot (segments) of 3 winds (like Rambam). More found on Petil Techelet's tying question [https://www.tekhelet.com/tzitzit-tying-questions-2/ page]. [https://www.sefaria.org/Mishnah_Berurah.11.70 Mishna Berurah 11:70], Rabbi Shlomo Malkho says that you use 10-5-6-5 as the number of winds per section to represent the letters of Hashem's name. Some have the practice of using 7-8-11-13 for their tallit gadol and 10-5-6-5 for their tallit kattan, according to Magen Avot (Orach Chaim 11:14).</ref>
# Ashkenazim wind the string around regularly, but Sephardim use a "Chinese staircase," which keeps the string from unraveling.<ref>Magen Avot (Orach Chaim 11:14 fn. 14) cannot pin down a source for this custom.</ref>
#For tying methods including techelet visit the [[Techelet#Tying_Methodology|Techelet]] page.

===Tying Requirements===
====Who?====
# Some say that ideally, we are strict to follow the opinion of Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14:1</ref> that boys beneath the age of 13 and women should not tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the person who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref>
====When?====
# One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Shu"t Yabia Omer OC 8:3 </ref>

==Maintenance==
===Checking the Tzitzit===
# One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref>
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref>
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26. [https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3] also includes if someone had just been called up to do Peticha or read from the Torah then they would be exempt from checking their tzitzit.</ref>
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref>
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha.<ref>Shulchan Aruch OC 8:7 based on Menachot 42a, Mishna Berura 8:18, Ben Ish Chai Year 1 Bereshit Halacha 3. see Mishna Brura there who quotes from the Arizal that Tzaddik is an acronym for: צדיק יפריד ציציותיו תמיד , a righteous one constantly separates his strands.</ref>however if one is late to shul, then one does not have to. <ref>Shulchan Aruch OC 8:7. Beiur Halacha s.v. Tzarich writes that surely it is preferable to separate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to separate the strings. </ref>
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref>
#One who is travelling and not able to repair one's tzitzit is not required to check them.<ref>[https://www.sefaria.org/Ben_Ish_Hai%2C_Halachot_1st_Year%2C_Bereshit.3.1?lang=bi Ben Ish Chai, Halachot 1st Year, Bereishit 3]</ref>

===If the Strings Ripped===
[[Image:TzitzitEnd.png|right|200px]]

#If 1 of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher.<ref>Shulchan Aruch O.C. 12:1, Mishna Brurah 12:3</ref>
#If 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 O.C. quotes:

*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 12:3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref>
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref>
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref>
# If a strings ripped completely it is permitted to tie the two parts together and then retie the strings from scratch. Similarly, one can retie a part of a string to itself as long as the tzitzit is still valid. However, one may not tie the two strings together if they are invalid and by retying them that would validate them.<ref>Taz 12:3, Magen Avraham 15:1, Aruch Hashulchan 12:12, Mishna Brurah 12:7</ref>

===If the Garments Ripped===
#A tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. If a majority is torn the garment is invalid and it shouldn't be fixed until the tzitzit strings are untied.<ref>Piskei Teshuvot 15:4 writes that the Shulchan Aruch Harav 15:10 that as long as there is kdei maforet, approximately 3 etzbaot, connected the tear doesn't invalidate the garment, and the garment is considered whole. However, the Artzot Hachaim 15:3 disagrees. Really we need the majority of the garment to be connected in order for it to be connected. Therefore, he concludes a tear along the width or breadth of the garment if a majority of that width or breadth is intact it is considered valid. When measuring the width and breadth the neckhole isn't included. A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure. </ref>
#A tear starting with the neckhole should likewise be measured by majority of the width and the neckhole itself doesn't count to the measure.<ref>Piskei Teshuvot 15:4</ref>

===Laws that Disqualify Tzitzit===

#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref>
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref>

===Washing the Tzitzit and its Garment===

#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref>

===Sanctity of the Tzitzit===

#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref>
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref>
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref>
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref>
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref>
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref>
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref>
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref>
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref>
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref>
#Tzitzit strings which are too long shouldn't be cut with a metal blade.<ref>Mishna Brurah 11:61</ref>

==Symbolism of Tzitzit==
#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref>

==Tallit Katan==
# Although the mitzva only applies when one is wearing a four-cornered garment, one should go out of his way to a wear a four-cornered garment and affix strings to them so that he can fulfill this mitzva.<ref> Rambam Hilchot Tzitzit 3:11, Shulchan Aruch 24:1, Aruch Hashulchan 8:2, Yechave Daat 4:2, Tzitz Eliezer 8:4, Igors Moshe OC 4:4 </ref>
# The tallit katan should be put on in the morning following Netilat Yadayim.<Ref> Mishna Berura 8:1, Kaf Hachaim 8:1 </ref>
# Technically a tallit katan (tzitzit) should be put on like a tallit gadol by wrapping it around one's head and reciting "Lhitatef Btzitzit". The minhag, however, is not to do so but rather simply to put on the tallit katan and recite "Al Mitzvat Tzitzit".<ref>Piskei Teshuvot 8:11 based on Shulchan Aruch 8:3, Halacha Berura 16:1</ref> Someone who is going to wear a tallit gadol does not recite a beracha on a tallit katan. Rather, the beracha on the tallit gadol covers the tallit katan as well. <ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4</ref> See [[#Text of Bracha]] for more about the bracha.
# It is recommended that one gaze at the strings briefly after putting on his tallit katan, to fulfill וראיתם אותו (Bamidbar 15:39).<ref> Yalkut Yosef She'erit Yosef 1:8:41 </ref>

===Tuck In or Out===
====Strings====
# Some Ashkenazim have the minhag to tuck their strings in and others leave them out.<ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18 and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot be seen. Magen Avraham says this implies that they should normally be out and to at least leave them untucked for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105, Rabbi Hershel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. Rav Sraya Deblitsky is quoted as reporting that in pre-Mishna Berurah Europe, even Ashkenazim commonly kept their Tzitzit tucked in.</ref>
# The tradition in all Sephardic land for generations has been to wear them tucked in.<ref>Sh"t Yaskil Avdi 5:3 and 8:2, Sh"t Yechave Daat 2:1, Ohr LeTzion 2:2:2, Yabia Omer (vol. 9 Orach Chaim 18:18), Rabbi Shalom Messas in Shemesh U'Magen OC 2:74, Nahagu Ha'am (Tzitzit, 4), Yalkut Yosef (Orach Chaim 8:42-44), Magen Avot (Orach Chaim 8:11). Rav Ovadia and Rav Ben Tzion Abba Shaul report from Rav Ezra Attiah that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. 
On the other hand, Rav Yaakov Hillel writes (Vayashov HaYam 1:3, Gevurat HaAri page 137) that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Yalkut Yosef (Orach Chaim 8 fn. 42 s.v. vezeh shanim). Rav Ovadia's grandson, Rav Ovadia ben Yaakov Yosef argues that the Arizal does indeed mean they should be out as Rav Hillel understood him, but only when one is fulfilling the Mitzvah in the fullest manner, i.e. with tekhelet ([https://thelibrary.tekhelet.com/uploads/Kuntreis-2019.pdf Vehaya Lachem LeTzitzit 2019 pp. 21]).</ref>
# A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim in a spiritually threatening context or if he is in an Ashkenazi yeshiva and the administration will not let him stand out in this way. Married Avrechim should not, however, deviate from Sephardic practice.<ref>Sh"t Ohr Litzion 2:2:2, Yalkut Yosef (Orach Chaim 8:45-48; Dinei Chinuch Katan pg. 33), Sh"t Otzrot Yosef 1:27. See [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachaYomit.co.il)]</ref>
{{Tzitzit in a Cemetery}}

====Garment====
# Although some hold that the garment of the Tallit Katan should be worn above one's clothing, the more common practice is to wear it underneath one's outer garments.<ref>Shulchan Aruch O.C. 8:11 writes that the tzitzit should be worn on top of one's garments because they should be seen in fulfill of the pasuk "וראיתם אותו" (Bamidbar 15:39). Mishna Brurah 8:25 cites the Arizal, however, who says that it should be worn under one's outer garments. Yechave Daat 2:1, Ohr Letzion 2:2:2, Shemesh U'Magen OC 2:74 all agree. </ref> This is about the actual garment, regarding the strings see above.
# Regarding wearing the garment on one's skin or on top of an undershirt see [[#T-Shirt Tzitzit]].

===If One Wears Multiple Pairs of Tzitzit===
# If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref>

==Tallit Gadol==
===How to Put on the Tallit===
[[Image:Atifa0.png|thumb|Step 1: Holding It Unfolded and Reciting Bracha]]
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping oneself in the garment.<ref>Kaf Hachayim 206:4 </ref>
# It is commendable to kiss the tzitzit before unfolding the Tallit Gadol to demonstrate one's love for the mitzva.<Ref> Yalkut Yosef She'erit Yosef 1:8:22 </ref>
# Before reciting the beracha, one should gaze at the strings momentarily.<Ref> Shulchan Aruch 24:3, Mishna Berura 24:6, Kaf Hachaim 24:10 in fulfillment of the pasuk וראיתם אותו </ref>

===How the Head is Wrapped===
[[Image:Atifa1.png|thumb|right|Step 2: Wrapping One's Head Acc to Mishna Brurah]]
#The practice is that immediately after reciting the bracha while holding the tallit in one's hand,<ref> Kaf Hachaim 8:3 quotes the Eliya Rabba 8:2 who holds that it should be put on quickly, recite the bracha, and then adjust the tallit as we do for Tefillin. Otherwise he is concerned that it isn't considered ''Over Lasiyatan''. However, the Shagat Aryeh 32 holds that the bracha is recited while the tallit is in one's hands. Chida in Mazchik Bracha 8:1, Kitzur Shulchan Aruch 9:8, Kaf Hachaim 8:3, and Mishna Brurah 8:2 agree with the Shagat Aryeh.</ref> the tallit should be wrapped around one's head, left there for the time it takes to walk 4 [[amot]], and then drape it down over one's shoulders and have it cover one's placed over body with two strings in front and two in back. Other variant practices can be found in the footnote.<ref>
* The Tur O.C. 8:2 cites a dispute between the Geonim and the Baal Haitur whether it is necessary to wrap one's head in one's Tallit or not. The Geonim hold that it is necessary since the text of the bracha is Li'hitatef Btzitzit and with respect to Avelut, Shmuel (Moed Katan 24a) defines Atifa as wrapping one's head. The Baal Haitur distinguishes between Avelut whether a formal head wrapping is necessary and Tzitzit where it is all about how it is normally worn.
* What is the halacha? Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2. Magen Avraham 8:2, however, cites the Arizal who thinks that we are concerned for the Baal Haitur and therefore, one should first put it on one's head for a short period of time, the time it takes to walk 4 [[amot]], and then drape it over one's body. Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4 agree with the Arizal.
* The Kaf Hachaim 8:3 cites the Shalmei Tzibbur p. 32 who argues to take this concern one step further. Ideally a person should recite the bracha, put it on one's entire body, then wrap one's head in it, and finally put it again over one's shoulders and body. The reason is that although it is commendable to be concerned for the Geonim, it shouldn't be an interruption between the bracha and the actual fulfillment of the mitzvah. The Ben Ish Chai Shana Rishona Beresheet n. 5 thinks that this is in disagreement with the Arizal's practice and should be discouraged. Kaf Hachaim himself concludes in support of the Shalmei Tzibbur.</ref> According to Sephardic practice, throughout this procedure, the head, neck and chin should be covered while leaving the face completely exposed.<ref>Yechave Daat 5:1, Halacha Berura 8:24</ref> Ashkenazim do cover the face.<ref>Mishna Berura 8:4 writes to cover up to one's mouth</ref>
## The above is the practice of the Arizal. There is a dispute in the rishonim whether the head must be wrapped in the tallit or the tallit be worn normally over one's entire body for the bracha and mitzvah. The minority opinion holds that one must wrap one's head in the tallit and the majority opinion is that it should be worn normally. The Arizal made a compromise. First, the head is wrapped to be stringent for the opinion that holds that wrapping oneself in the tallit for the bracha requires wrapping one's head. Afterwards, the tallit is worn normally since that is the majority opinion and halacha of how the tallit is to be worn for the bracha and to fulfill the mitzvah.<ref>Magen Avraham 8:2, Magen Giborim (Elef Hamagen 8:4), Ben Ish Chai Shana Rishona Beresheet n. 5, and Mishna Brurah 8:4</ref> This is the recommended practice for Middle Eastern Jews such as Syrians and Iraqis.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)] writes both the opinion of the Ben Ish Chai and Kaf Hachaim here are valid, however, he concluded in accordance with the Ben Ish Chai as was the practice of Chacham Ovadia. Orchot Maran 2:4 substantiates the point about Rav Ovadia Yosef's practice. see also Halacha Berura 8:9</ref>
## There is alternative option that some Sephardim practice which is to be stringent for both opinions as well. First, the tallit is placed over the entire body in order to immediately fulfill the opinion of the majority opinion and halacha and only afterwards is it wrapped around one's head. Finally, it is again draped over the shoulders to be worn normally.<ref>Kaf Hachaim 8:3 citing and agreeing with the Shalmei Tzibbur p. 32</ref> Some Morrocans have this practice.<ref>Ateret Avot v. 1 2:9 writes that this is the preferred practice and no one should tell those who have the practice like the Shalmei Tzibbur that they should have to follow the Ben Ish Chai in this matter. 
Rav Mordechai Lebhar (Magen Avot, Orach Chaim 8:3) argues that the Ben Ish Chai's view should not be taught as mainstream Halacha and only those who traditionally follow the Ben Ish Chai should be instructed to don their Tallit the way he prescribes. He notes how the Ben Ish Chai's read of Sha'ar HaKavannot is not convincing, Rav Rephael Baruch Toledano would protest those who followed the Ben Ish Chai on this, and, one should keep some of the tallit wrapped around his shoulders when rolling it from his body up to his head.</ref>
## Another option is simply to recite the bracha and wear the tallit normally over one's shoulders without wrapping one's head at all.<ref>Shulchan Aruch O.C. 8:2 rules like the Baal Haitur as does the Taz 8:2, Nachalat Tzvi 8:2, Maamar Mordechai 8:2, Olot Tamid 8:2, and Ateret Tzvi 8:2.</ref> This is the Tunisian practice.<ref>Ateret Avot v. 1 p. 34 citing Aley Hadas 1:26 and Shulchan Aruch Hamekusar 8:17</ref>

===Throwing the Strings Over One's Shoulder===
[[Image:Atifa2.png|thumb|left|Step 2*: Wrapping One's Head Acc to Ben Ish Chai]]
# While wrapping one's head in the Tallit the practice is to take the tzitzit strings and throw them over one's left shoulder.<ref>Bear Heitiv 8:3, Mishna Brurah 8:4. Nonetheless, in the Shaar Hatziyun 8:11 he takes issue with the Bear Heitiv and asks that seemingly there should always be two strings in from and two in back as Magen Avraham 8:4 insists. Kaf Hachaim 8:7 indeed quotes a large dispute about this point whether when wrapping one's head all the strings should be thrown over one's left shoulder or the two rights should be thrown over one's shoulder and the left two strings should be left in front of one's body. He concludes with the Ben Ish Chai Shana Rishona Beresheet n. 5 that ideally one should do both. First have the two strings of the right side thrown to the back over one's left shoulder, wait the time it takes to walk 4 amot, and then throw the additional 2 strings of the left side over one's left shoulder and wait the time it takes 4 amot.</ref>
# The alternative practice is to first throw the right 2 strings over one's left shoulder while leaving the left 2 strings in front of one's body. The strings are left in that position for the time it takes to talk 4 [[amot]]. Then the left 2 strings are throw over the left shoulder as well and left there for the time it takes to walk 4 [[amot]].<ref>Ben Ish Chai Shana Rishona Beresheet n. 5. Rav Dovid Yosef in Orchot Maran 2:4 writes that such was the practice of Rav Ovadia Yosef to wrap his head and leave two strings in front and two in back like the Ben Ish Chai.</ref>

===How the Tallit is Worn===
[[Image:Atifa3.png|thumb|Step 3: Wearing the Tallit with a Hood over the Head]]
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot.<ref>Shulchan Aruch, Orach Chaim, 8:4, Halacha Berura 8:9 </ref>
#Among Ashkenazim, there is a practice of pious people to wear the Tallit over their heads like a hood (see picture), however, an unmarried Ashkenazi shouldn't do so. Sephardim recommend it for kabbalistic reasons. Even if it is covering one's head the Tefillin Shel Rosh should be exposed.<ref>Magen Avraham 8:3 citing the Arizal</ref> Others hold that it isn't necessary to do so.<ref>Rav Dovid Yosef in Orchot Maran 2:4 records Rav Ovadia Yosef's practice was not to cover his head with the tallit because it bothered him since it would sometimes fall off his head. Later in life, however, he did cover his head with his tallit when he prayed. In the footnote he explains that strictly speaking it isn't necessary to cover one's head, however, it is a proper practice for Kabbalistic reasons. See [[Davening with a Minyan That Uses a Different Nusach#Tallit|Davening with a Minyan That Uses a Different Nusach > Tallit]] regarding what a Sephardi should do when praying with Ashkenazim.</ref> Moroccans have the practice not to cover their heads with the tallit like a hood.<ref>Magen Avot (Orach Chaim 8:3) and Ateret Avot v. 1 2:11 write that the Moroccan custom was not to cover one's head with the tallit out of a concern of [[yuhara]], appearing disingenuously pious, as it was only the practice of ordained Talmidei Chachamim. Note how in Morocco, many did not wear a Tallit Gadol or even a Tallit Kattan. Nowadays, it's not yuhara anymore, so anybody can cover his head with the tallit.</ref>

===Wearing the Tallit like a Scarf===
#One doesn't fulfill the mitzvah by wearing the Tallit as a scarf with two strings on one shoulder and two on the other.<ref>Ateret Zekanim 8:2 writes that someone who wears a Tallit with two strings hanging off to one side and two to the other side doesn't fulfill his mitzvah at all since it isn't a normal way to wear the Tallit. He cites this from the Masat Binyamin 48. Magen Avraham 8:2, Ateret Tzvi 8:2, Bear Heitev 8:3, Mishna Brurah 8:3, Kaf Hachaim 8:9 agree. Shaarei Teshuva 8:3 also cites this Masat Binyamin but then cites a [https://www.hebrewbooks.org/pdfpager.aspx?req=686&pgnum=121 Dvar Shmuel 123] who supports the practice if that is what most people do in that place. Shaarei Teshuva writes that this is only an acceptable minhag after they wrapped themselves during the bracha. [https://www.sefaria.org.il/Nehar_Misrayim.1.4?lang=bi Nehar Mitzrayim] writes about the prevalence of wearing it in that fashion, but emphasizes that you must at the very least wrap it around you properly and put two strings in front and two behind after reciting the beracha before folding it back to over your neck. Magen Avot OC 8;3 writes that the Moroccan minhag and halacha is to cover one's body with one's tallit and not just drape it over one's shoulders.</ref> Since one is not fulfilling his obligation, his beracha would be in vain.<ref>Yechave Daat 5:1, Halacha Berura 8:9 </ref>

===Reciting Pesukim after Putting on the Tallit===
# If one follows the general practice of the Arizal, Ben Ish Chai, and Mishna Brurah to wrap one's head before draping it over one's shoulders and body, then one shouldn't recite the customary pesukim until after one drapes it over one's shoulder and body.<ref>[https://itorah.com/lecture/audio/rabbi-eli-mansour/sisit-how-to-properly-put-on-a-tallit-gadol/3112/6 Rabbi Mansour on (Daily Halacha 7/19/2016)]</ref>
# Many have the custom to recite the pesukim of Tehillim 36:8-11 as follows:<ref>[https://he.wikisource.org/wiki/%D7%91%D7%99%D7%90%D7%95%D7%A8:%D7%AA%D7%94%D7%9C%D7%99%D7%9D_%D7%9C%D7%95#%D7%99%D7%90 Wikitext]</ref> מַה יָּקָר חַסְדְּךָ אֱלֹהִים, וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ, וְנַחַל עֲדָנֶיךָ תַשְׁקֵם. כִּי עִמְּךָ מְקוֹר חַיִּים, בְּאוֹרְךָ נִרְאֶה אוֹר. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ, וְצִדְקָתְךָ לְיִשְׁרֵי לֵב.<ref>See Kaf Hachaim 8:8. Magen Avot (Orach Chaim 8:3), Ateret Avot 2:10 records this as the practice of Moroccans. Chacham Ovadia Yosef would meditate upon these pesukim but not recite them aloud (see Yabea Omer 7:1 and Halichot Olam 1:Bereishit Halacha 3</ref>

===Standing===
#The bracha and the wrapping of the Tallit Gadol should be done standing up.<ref>Shulchan Aruch O.C. 8:1, Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:16, Kaf Hachaim 8:4, Halacha Berura 8:3</ref> One who recites the bracha or wrapping while sitting has fulfilled his obligation.<ref>Mishna Brurah 8:2, Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated.<ref>Halacha Brurah 8:3 </ref>

===When Should It Be Removed===
#The Tallit Gadol should be removed after the [[Tefillin]].<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref>

===Embroidering Pesukim on the Tallit===
#One should not write a pasuk or the bracha on one's Tallit Gadol<ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroider a pasuk on a talit and if one does it should be torn and put in [[geniza]]. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the [[minhag]]. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the [[bracha]] or pasuk on it, but should be more careful with it.<ref>Kaf Hachayim 24:24 </ref>

===The Bracha===
====Text of the Bracha====
#The bracha for a Tallit Gadol is ''"LeHitatef BeTzitzit"''.<ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited ''"al mitzvat tzitzit"'' on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kaf Hachayim 8:21, Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref>
# When reciting the beracha on the tallit gadol, one should have in mind that he intends with this beracha to exempt the Tallit Katan as well.<ref> Mishnah Berurah 8:24 and 30, Chayei Adam 11:9, Kaf Hachaim 8:61, Aruch hashulchan 8:16, Yechave Daat 5:2 and Halichot Olam Lech Lecha 1:4 . see above [http://#Tallit_Katan Tallit Katan] </ref>
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit". Ben Ish Chai Bereishit halacha 2 notes that the Sephardic minhag is not to recite the bracha upon tzitzit and instead exempt it with the bracha upon the tallit.</ref>
# The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.

# The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.

# The correct pronunciation of the last word is BeTzitzit with a Sheva under the letter Bet, rather than baTzitzit with a kamatz.<ref> Magen Avraham 8:7, Mishna Berura 8:10, Kaf Hachaim 8:19</ref> Nevertheless, one who pronounced it Ba, has fulfilled his obligation and need not repeat the beracha.<ref> Halacha Berura 8:15 </ref>

====Interruptions between the Beracha and the Wrapping====

# One should not interrupt between reciting the beracha and wrapping in the tallit gadol. If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occurred only after placing it on one's head one does not recite a new bracha.<ref>Kaf Hachayim 8:39.</ref> One who has already begun wrappin in the tallit gadol and hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so.<ref> Halacha Berura 8:6, Kaf Hachaim 8:39 </ref>
# One should not even pause silently. Nevertheless, if one did so, he still does not repeat the blessing.<ref> Halacha Berura 8:6 </ref>
# One should not interrupt with a physical activity, such as kissing the the strings or unfolding the Tallit.<ref> Halacha Berura 8:4</ref> One who engages in such an activity would not repeat the beracha.<ref> Yabea Omer 2:4, Halacha Berura 8:4</ref>

====If One Forgot to Make the Bracha Before Putting It On====
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one.<ref>Shulchan Aruch O.C. 8:10 </ref>

====When Putting It Back On Needs a Bracha====
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on.<ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref>
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref>

====Borrowed Tallit====

#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref>
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]

====Laws regarding the Bracha on Tzitzit====

#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref>
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref>
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref>
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref>
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref>

===Shehecheyanu===

#If one buys a new Tallit, a [[Shehecheyanu]] is recited.<ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after,<ref>Mishna Brurah 22:3 </ref> Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref>
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref>
#One should recite the bracha on a new Tallit Katan if it brings one joy.<ref>Ben Ish Chai Bereishit Halacha 7. </ref>
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited.<ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref>
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]].<ref>Sh"t Yechave Daat 2:31 </ref>
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan.<ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref>

=== A Silver Atara ===
[[File:330px-Rav_Mordechai_Eliyahu.jpg|right|100px]]
# Some people have the minhag to wear a tallit with a silver atara (band) that beautifies the top of the tallit. Others refrain from adding this silver adornment to the tallit because a halachic question with this practice. However, most poskim hold that there's no concern at all with wearing this silver adornment.<ref>Aruch Hashulchan 8:10 writes that some people mistakenly think that the main mitzvah is the part of the tallit that is worn over one's head. However, in truth the part of the tallit that is drapped over the body is the main part of the tallit. To avoid this mistake, Aruch Hashulchan advises against having a silver band on top of a tallit so as not to give extra importance to the top of the tallit. Piskei Teshuvot (8 fnt. 121) quotes the Artzot Hachayim who didn't like the practice of having a silver atara. He writes that to avoid this question some people put a silver band on top and the middle of the tallit. Igrot Moshe OC 5:20:3 writes that there's no reason to be strict to avoid wearing a silver band on top of a tallit. Mishna Halachot 18:15 also indicates that it is a nice thing to have a silver atara and not a problem. Rav Mordechai Eliyahu used to wear a silver atara when being a sandak at a brit milah (Chut Hameshulash p. 19 fnt. 47). Rav Chaim Kanievsky (Daat Noteh 2:78) holds that it is a fine practice to wear a silver atara on a tallit. There he explains that it isn't a binding family minhag if someone's father wore a tallit with or without a silver atara. If someone did it is merely that they did so in order to beautify the mitzvah but not because it is a minhag. [https://www.yutorah.org/sidebar/lecturedata/1035044/Mishna-Berurah-#9%E2%80%949:6%E2%80%9311:1%E2%80%94Tzitzis-on-Different-Types-of-Begadim,-Niputz-Lishma Rav Hershel Schachter (Mishna Brurah 9:6 min 16)] concludes that a person should not wear a silver atara unless his tallit has an atara on top and also an atara in the middle of the tallit. </ref>
# It is a nice practice to have a collar on top of the tallit that indicates which side is the top so that a person doesn't accidentally wear the tallit upside down. Some poskim hold that it isn't necessary and it is fine to wear a tallit upside down.<ref>Ben Ish Chai (Beresheet, Shana Rishona, n. 8)</ref>
#The minhag is to wear a tallit with an atara made of cloth.<ref>Mishna Brurah 8:9. Chut Hameshulash p. 19 quotes Rabbi Eli Mansour and Chacham Baruch that the Syrian minhag was specifically to have a tallit with a cloth atara and not a silver one. </ref> This was also the practice of Rav Ovadia Yosef and Rav Yom Tov Yedid.<ref>Chut Hameshulash p. 19. This can be observed from [https://www.yeshiva.org.il/wiki/index.php/%D7%94%D7%A8%D7%91_%D7%A2%D7%95%D7%91%D7%93%D7%99%D7%94_%D7%99%D7%95%D7%A1%D7%A3 pictures of Rav Ovadia].</ref> Indeed, this is the minhag of the world.<ref>Chut Hameshulash p. 29. This is in opposition Rabbi Yitzchak Abadi (Or Yitzchak 1:9, cited by Chut Hameshulash) that a person should have a tallit with no atara (even from cloth) at all. </ref>
#If someone has a silver atara some poskim advise ensuring that it doesn't extend more than a tefach from one's face on Shabbat so as not to create a temporary tent.<ref>Sh"t Maamar Mordechai 4:46 (v. 4 p. 179)</ref>
#Some poskim write that if someone has a tallit with a silver atara and another one without an atara, they should wear the one with a silver atara for Shabbat as part of kavod Shabbat (honoring Shabbat).<ref>Nishmat Shabbat 1:277</ref>

==Links==

*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter

==Sources==
{{Reflist|2}}
[[Category:Orach Chaim]]
<references />

The Shechitah Knife

2023-12-03T05:51:53Z

MordechaiD: /* Checking a Shechitah Knife */ nee

==What Materials Can Be Used for Shechitah==
# Technically, anything that is detached from the ground and sharp can be used for kosher slaughter, as long as it's free of imperfections. A reed membrane would be good if it doesn't have any splinters that would come out. Practically, however, this is exclusively done with a knife.<ref>Simla Chadasha 6:1</ref>
# One shouldn't use a scythe or even a double edged knife if one side of it is a scythe. Bediavad if he did it and knows he used the kosher side, it's ok, and if he smoothened out the scythe side then he can use it lechatechilah.<ref>Simla Chadasha 6:2</ref>
=== Invalidating Factors===
# A knife cannot have any nicks in it or be used previously with non-Kosher food or for idolatry. It must not be glowing hot or attached to something else. ''See [[Knives That Cannot Be Used for Shechitah]] for details.''

==Crafting a Shechitah Knife==
Modern day shechitah knives are commonly rectangularly shaped to facilitate shechitah without issues of chaladah and derasa and made with easy to sharpen steel that maintains its edge to minimize pegimot.
[[File:Bluebonecalef2 5000x.jpg|alt=Chalef with Blue Bone Handle, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/chalef-with-blue-bone-handle Chalef with Blue Bone Handle], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]
# One should use a knife that ends in a right angle, not a sharp point, in order to avoid chaladah. In pressing circumstances, can can cover the tip with something light and then shecht (a hard tip cover could lead to derasa).<ref>Simla Chadasha 6:4</ref>
# Some say the top of the knife should also be void of pegimot,<ref>Simla Chadasha 6:4</ref> in case one ends up cutting with the top, while others note how the rectangular knives we use today avoid this issue.<ref>Mateh Asher 6:5</ref>
# The ideal shechitah knife is twice as long as the neck of the target category;<ref>See Simla Chadasha 8:2 and [The Shechitah Process] for more details.</ref> therefore, bird (ofos) knives are usually about five inches long, sheep (dakos) knives are usually nine inches long, and cattle (gasos) knives are usually about sixteen inches long.<ref>See [https://www.yutorah.org/lectures/lecture.cfm/1062724 IBC Experiential Halacha: Chicken Shechita]</ref>
# The instrument used to shecht should preferably be as smooth as possible on both sides. Therefore, although engravings in the blade far from the edge do not render the shechitah invalid, but one should ideally use a knife free of any engravings. Anything sticking out of the side would be a problem even bediavad despite being far from the edge.<ref>Simla Chadasha 9:2</ref>

[[File:Chalefimsizes1 lys 5000x.jpg|alt=Examples of the different size shechitah knives for gasot, dakot, and ofot.
Stainless Steel Chalefim in Select Sizes, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/stainless-steel-chalefim-in-select-sizes Stainless Steel Chalefim in Select Sizes], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]

==Sharpening a Shechitah Knife==
Sharpening a knife is done by grinding the edge against coarse and then fine whetstones, back and forth, one side and then the other, until the knife is sharp and smooth.

==Checking a Shechitah Knife==
===The Need to Check===
# Shechting with a knife that has a nick renders the animal a Nevelah Min HaTorah, as it tears the simanim. Therefore, the Shochet must check his knife before slaughter. A knife cannot be presumed to be free of nicks.<ref>Simla Chadasha 18:1</ref>
# One cannot shecht first and check later for three reasons: he may ultimately forget to check, the recitation of the beracha will be potentially in vain, and one may be mutilating an animal for no reason, which is prohibited.<ref>Simla Chadasha 18:1</ref>
# Taking extra care to guard the knife from nicks is not satisfactory justification to assume it is nick free and not check prior to the next shechitah, due to the fragility of the blade edge. One may only be lenient in extreme circumstances.<ref>Simla Chadasha 18:1</ref>
# Nevertheless, if one did shecht with a random knife and, upon checking afterwards, it was found to be fine, the meat is kosher.<ref>Simla Chadasha 18:1</ref>

==Guides==
* [https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita] by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here]. (Book)
* [https://youtu.be/GUX6ZkoQ2ps Laevi Sussman's Video Guide] (Video)
* [https://www.yutorah.org/lectures/lecture.cfm/1049774/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-basics-of-shechita-knife-sharpening/ IBC Experiential Halacha: Basics of Shechita-Knife Sharpening] (Audio)
* [https://www.yutorah.org/lectures/lecture.cfm/1009887/avraham-moshe/guide-to-sharpening-a-shechita-knife/ Guide to Sharpening a Shechita Knife by Rabbi Avraham Moshe] (PDF)

==Purchasing a Knife==
* [https://thekoshercut.com/ The Kosher Cut]
* [https://jewishknives.com/ JewishKnives.com (Laevi Sussman)]
* [https://www.lublinsky.co.il/category/%D7%9B%D7%9C%D7%99-%D7%A9%D7%97%D7%99%D7%98%D7%94 Lublinsky]

==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

Knives That Cannot Be Used for Shechitah

2023-12-03T05:29:17Z

MordechaiD: /* Invalid Knives */ moved mechubar in

''For the more general knife ideas, see [[The Shechitah Knife]].''
==Invalid Knives==
===Detached From Its Source===
# Anything sharp attached to the ground or a body may not be used for shechitah until it is detached.<ref>Simla Chadasha 6:5</ref>
# If it was detached and then reattached, one still should not use it regardless of whether he plans to leave it there (which would render the meat prohibited due to the Gemara's uncertainty) or not (which would be invalid on a rabbinic level). If one's intention is unformulated, we can determine based on context.<ref>Simla Chadasha 6:5</ref>
# An animal's jaw with sharp teeth may not be used, as the gaps between teeth are the same as nicks in a knife, but a singly tooth attached to a jaw is fine. Even a single nail on a severed foot would be ok. Some argue that if it's still attached to a whole limb, such as a whole jaw or whole animal foot, that would be considered "attached" to its source of growth.<ref>Simla Chadasha 6:6</ref>
===Pegimot===
# A knife with a pegima (nick) may not be used. Bediavad, if one used it and claims he didn't use that part of the blade, the meat is kosher, but if he didn't realize it was there until afterwards, he has no claim.<ref>Simla Chadasha 6:3</ref>
# Ideally even if one covers the pegimah, he might accidentally use the part with the pegimah.<ref>Simla Chadasha 6:3</ref>
# If the blade has two edges, one must make sure both are free of pegimot.<ref>Simla Chadasha 6:3</ref>
# On Yom Tov or in pressing circumstances, one can cover the pegima and shecht carefully, avoiding the pegimah, as long as there are two neck widths of length left of the knife from the pegimah in either direction and one shechts in a sawing motion. Some say the length is measured from the end of the cloth and not the pegimah. All this applies for two pegimot with enough blade length in between, as well.<ref>Simla Chadasha 6:3</ref>
===Glowing Hot Knife===
# A knife that is heated till it glows (incandescent) may not be used, as the heat from the sides of the blade burns the simanim before the blade finishes severing them, resulting in a piercing instead of a shechitah. The meat would be prohibited on a Torah level. Some are lenient bediavad if the shochet was aware and maneuvered the knife in a way that avoids the sides touching the simanim, but the halacha follows the strict view. Some say the minimum temperature of the metal is Yad Soledet Bo.<ref>Simla Chadasha 9:1</ref>
===Non-Kosher Knives===
''See [[Koshering a Kitchen]] for more details.''
# Due to the temperature of the animal neck and potentially also to the pressure of the knife, one may not use a non-Jew's knife before kashering it or sanding down a layer from both sides of the knife. Hagala is sufficient unless there are holes in the blade, which would then require libun.<ref>Simla Chadasha 10:4</ref>
# Although shochtim bring their own knives to the slaughterhouse, there is still an issue sterilizing their knives in the hot water "baths" the USDA requires slaughterhouse equipment be dipped into.<ref>Rabbi Dovid Cohen from the cRc in [https://crckosher.org/videos/cleaning-chalif-between-shechitos-meat-and-poultry-9/ Cleaning Chalif Between Shechitos (Meat and Poultry 9)]</ref>
====''Ben Yomo''====
# If it was definitely used for non-kosher in the past twenty-four hours (''ben yomo'') but not kashered, a layer must be sliced off (''kelipah'') from the neck, due to the potential for non-kosher substances on the blade to rub off and be absorbed in the neck and because generally these things are not absorbed deeper than a kelipah.<ref>Simla Chadasha 10:5-7</ref>
# Whereas if the blade was properly cleaned of surface substances with neitzah, one would think this halacha does not apply, some argue that even if so, there's still a concern for absorption of flavor facilitated by the heat of the animal neck and the pressure of the blade. Moreover, there may still be hard to see non-kosher substances still present on the blade.<ref>Simla Chadasha 10:5</ref>
# Without kelipah, cooking the meat would require measuring if the kelipah is less than one sixtieth of the rest of the meat and then kelipah.<ref>Simla Chadasha 10:6</ref>
# In circumstances where kelipah is required, one may not shecht with intention to afterwards do kelipah; if the kelipah would just be a stringency, then it is ok.<ref>Simla Chadasha 10:8, 12</ref>
# Washing the knife is insufficient to remove the adhering non-kosher substances.<ref>Simla Chadasha 10:9</ref>
====''Eino Ben Yomo''====
# If the animal was shechted with non-kosher knife that was not used for non-kosher food in the past twenty-four hours (''eino ben yomo''); although the knife should have ideally been kashered, the meat is kosher. The same is true if one is unsure if it was used in the past twenty-four hours. If there is any visible non-kosher substance on the blade, as knives are often not perfectly clean, then the rules of an actual ''ben yomo'' must be followed. Even if one thinks it was clean, there's room to be strict, unless one made sure to do a thorough job or it is a pressing situation.<ref>Simla Chadasha 10:7</ref>
# Regardless, one is not allowed to use an eino ben yomo lechatechilah unless he kashers it first. Bediavad with neitzah ten times (and no less) the meat is permissible, but, ultimately, in all circumstance, a scrupulous person should strive to do kelipah regardless.<ref>Simla Chadasha 10:7</ref>
====''Non-Jewish Workers Cutting''====
# If the non-Jews cut the veins in the neck with their own knives right after the shechitah, some say one can be lenient since it's hard to be careful about this, but it still needs to be thoroughly washed.<ref>Simla Chadasha 10:10</ref>
====Terefot====
# Due to residue leftover from shechitah on the knife, a knife that was used to shecht what turned out to be a ''terefah'' must be washed clean before it's used again. ''Hagala'' and ''neitzah'' are not necessary, since one time is not enough for the fatty substances to adhere to the blade so well, but a thorough washing and drying are necessary.<ref>Simla Chadasha 10:11</ref> After a number of ''terefot'' in a row, then ''neitzah'' would be in order, without which, further shechitot would require a kelipah to be removed. If they were alternating kosher and taref, then the ''neitzah'' would be recommended lechtechilah, but bediavad washing or drying the knife after each one would be enough to say that the meat only needs to be washed well.<ref>Simla Chadasha 10:13</ref>
====Bloody Knives====
# In general, one may shecht consecutive animals without cleaning the knife or being concerned for the blood to transfer flavor to each new animal, since there is so much blood exiting the neck, so we are not concerned that any blood will enter. In the absence of bleeding from the neck, then kelipah is recommended. Regardless, it is praiseworthy to wash any raw animal neck one gets from a fresh shechitah.<ref>Simla Chadasha 10:14-15</ref>
# A knife used for many consecutive shechitot has much blood absorbed into it and must be kashered via ''hagala'' or, at least, ''irui'' before cutting hot food with it; otherwise, ''kelipah'' or possibly even ''netilat makom'' would be required.<ref>Simla Chadasha 10:16</ref>
# Dipping the knife into a pot of hot soup prior to ''hagala'' would require ''shishim'' against the ''kelipah'' of the knife and whatever substances are stuck to the blade. The rules of ''Ben Yomo'' and ''Eino Ben Yomo'' also inform circumstances such as these.<ref>Simla Chadasha 10:17</ref>
# Even cutting something cold warrants washing the knife well first.<ref>Simla Chadasha 10:18</ref>
# See the end of Yoreh Deah Siman 10 for more details.

===Knives Used for Idolatry===
# One may not benefit from tools used to worship an idol, therefore, the knife used to slaughter animals for idolatrous sacrifices is prohibited from benefit. That said, killing a healthy animal is arguably more detrimental than it is beneficial, as the animal is no longer alive to grow or work. A dead animal is only good for its meat and entails a necessary loss. Similar arguments could be made for birds. As such, shechting a healthy animal or bird with a knife used for idolatrous activities is permissible, because causing a loss is not considered benefit. However, a sick animal may not be shechted with that knife, as that would be considered an improvement. Some argue the same is true for a very violent or high maintenance animal that comes at a loss to its owner or if the price of meat is higher than the price of the animal it comes from.<ref>Simla Chadasha 10:1</ref>
# If the knife was used to cut wood which was then used for idolatry, then it's permissible. It's only considered a knife of Meshamshei Avodah Zarah when the idol is finished with the knife or sacrifices are slaughtered with it.<ref>Simla Chadasha 10:2</ref>
# A sick animal slaughtered with a knife of Meshamshei Avodah Zarah is entirely prohibited from benefit until one throws away enough meat the value of which is equal to the cost of shechting with it. If there aren't any more knives avaialble, then the cost of shechting must go up.<ref>Simla Chadasha 10:3</ref>

==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

The Shechitah Knife

2023-12-03T05:28:46Z

MordechaiD: /* What Materials Can Be Used for Shechitah */

==What Materials Can Be Used for Shechitah==
# Technically, anything that is detached from the ground and sharp can be used for kosher slaughter, as long as it's free of imperfections. A reed membrane would be good if it doesn't have any splinters that would come out. Practically, however, this is exclusively done with a knife.<ref>Simla Chadasha 6:1</ref>
# One shouldn't use a scythe or even a double edged knife if one side of it is a scythe. Bediavad if he did it and knows he used the kosher side, it's ok, and if he smoothened out the scythe side then he can use it lechatechilah.<ref>Simla Chadasha 6:2</ref>
=== Invalidating Factors===
# A knife cannot have any nicks in it or be used previously with non-Kosher food or for idolatry. It must not be glowing hot or attached to something else. ''See [[Knives That Cannot Be Used for Shechitah]] for details.''

==Crafting a Shechitah Knife==
Modern day shechitah knives are commonly rectangularly shaped to facilitate shechitah without issues of chaladah and derasa and made with easy to sharpen steel that maintains its edge to minimize pegimot.
[[File:Bluebonecalef2 5000x.jpg|alt=Chalef with Blue Bone Handle, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/chalef-with-blue-bone-handle Chalef with Blue Bone Handle], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]
# One should use a knife that ends in a right angle, not a sharp point, in order to avoid chaladah. In pressing circumstances, can can cover the tip with something light and then shecht (a hard tip cover could lead to derasa).<ref>Simla Chadasha 6:4</ref>
# Some say the top of the knife should also be void of pegimot,<ref>Simla Chadasha 6:4</ref> in case one ends up cutting with the top, while others note how the rectangular knives we use today avoid this issue.<ref>Mateh Asher 6:5</ref>
# The ideal shechitah knife is twice as long as the neck of the target category;<ref>See Simla Chadasha 8:2 and [The Shechitah Process] for more details.</ref> therefore, bird (ofos) knives are usually about five inches long, sheep (dakos) knives are usually nine inches long, and cattle (gasos) knives are usually about sixteen inches long.<ref>See [https://www.yutorah.org/lectures/lecture.cfm/1062724 IBC Experiential Halacha: Chicken Shechita]</ref>
# The instrument used to shecht should preferably be as smooth as possible on both sides. Therefore, although engravings in the blade far from the edge do not render the shechitah invalid, but one should ideally use a knife free of any engravings. Anything sticking out of the side would be a problem even bediavad despite being far from the edge.<ref>Simla Chadasha 9:2</ref>

[[File:Chalefimsizes1 lys 5000x.jpg|alt=Examples of the different size shechitah knives for gasot, dakot, and ofot.
Stainless Steel Chalefim in Select Sizes, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/stainless-steel-chalefim-in-select-sizes Stainless Steel Chalefim in Select Sizes], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]

==Sharpening a Shechitah Knife==
Sharpening a knife is done by grinding the edge against coarse and then fine whetstones, back and forth, one side and then the other, until the knife is sharp and smooth.

==Checking a Shechitah Knife==

==Guides==
* [https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita] by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here]. (Book)
* [https://youtu.be/GUX6ZkoQ2ps Laevi Sussman's Video Guide] (Video)
* [https://www.yutorah.org/lectures/lecture.cfm/1049774/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-basics-of-shechita-knife-sharpening/ IBC Experiential Halacha: Basics of Shechita-Knife Sharpening] (Audio)
* [https://www.yutorah.org/lectures/lecture.cfm/1009887/avraham-moshe/guide-to-sharpening-a-shechita-knife/ Guide to Sharpening a Shechita Knife by Rabbi Avraham Moshe] (PDF)

==Purchasing a Knife==
* [https://thekoshercut.com/ The Kosher Cut]
* [https://jewishknives.com/ JewishKnives.com (Laevi Sussman)]
* [https://www.lublinsky.co.il/category/%D7%9B%D7%9C%D7%99-%D7%A9%D7%97%D7%99%D7%98%D7%94 Lublinsky]

==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

Who Can Be a Shochet

2023-11-29T07:25:57Z

MordechaiD: /* Non-Jews */

==Overview==
===Can anyone perform shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.''

: Only a Jew specially trained for shechita - a shochet - can perform shechita. He is required to study for a number of years and is examined, in theory and practice, in the laws of shechita, animal anatomy and pathology. He serves an apprenticeship with an experienced shochet before becoming fully qualified. The position of shochet, as a Godfearing person of integrity, is a respected one in the Jewish community.
==Qualifications of a Shochet==
Before attempting the act of Shechitah, one must become fluent in the relevant laws (Shulchan Aruch, Yoreh Deah 1-28) and then practice in front of an expert until he desensitizes himself. If he faints, he may ruin the shechitah and not even realize. Once he can successfully shecht three times in a row in front of an expert, he may then shecht on his own.<ref>Simla Chadasha 1:2</ref>
===The Shechitah of an Untested Stranger===
# The basic axiom is that most people involved in shechitah are competent ("רוב מצויין אצל שחיטה מומחין הן"); however, one could argue that we only rely on that as a last resort. Therefore, if one is approached by a stranger who wants to slaughter an animal for him, according to the letter of the law, one may permit him to slaughter first and assess his knowledge of Shechitah afterwards, as we are not concerned that he will shecht and take off before we can investigate. If the shochet is still here or can be recalled for us to investigate his knowledge, then he must be. Even so, he doesn't need to be asked if he faints. Regardless, one should check the simanim.<ref>Simla Chadasha 1:3</ref>
# Even if he does flee and cannot be recalled, we can still be lenient and assume the shechitah was kosher. Nevertheless, this leniency only applies after the animal has been slaughtered. If, however, we know we won't be able to investigate, such as if he says he can't stay or there is no one of those present who is knowledgeable enough to assess the shochet, we should not allow him to shecht, except for pressing circumstances.<ref>Simla Chadasha 1:4</ref>

===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>
# 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 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>
# 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===
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===
# 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>
===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===
# There's a debate if one may lechatechilah allow someone unknowledgable to shecht in front of an expert. Many assume his shechitah is only permitted bediavad.<ref>Simla Chadasha 1:20</ref>
# Despite practicing under the supervision of an expert many times, an unlearned person may not shecht privately, because if he doesn't know the laws of shechitah in the moment that he is shechting, he is likely to make a mistake and not realize. Attempting to reconstruct the situation afterwards does not alleviate the issue.<ref>Simla Chadasha 1:19</ref>
# He may not shecht privately and throw away the kill either, since people may think that anyone can shecht privately or eat his shechita, which will lead to major issues. Instead, if he needs food for his animals, he should either get a proper shochet or kill in a way that demonstrates that they are a nevelah. The former is also not advisable, because the shochet may not be careful and end up producing a nevelah which people will think it actually kosher.<ref>Simla Chadasha 1:21</ref>
# When practicing for a kabbalah, the shochet has credibility regarding whether or not he fainted, paused, or made mistakes. If he fainted, then one may not eat his kill. If he's not present, then we can assume he performed a kosher shechitah.<ref>Simla Chadasha 1:22</ref>
# One who faints easily should not shecht at all; only if he is here and claims he didn't faint may we eat his kill.<ref>Simla Chadasha 1:23</ref>
# Nowadays, shechting without a kabbalah is a red flag regarding the kashrut of the meat.<ref>Simla Chadasha 1:24</ref>
# If one lost his animals and then found them shechted, depending on the circumstances, he may assume that they were shechted properly.<ref>See Simla Chadasha 1:25-27</ref>
==Proper Conduct of a Shochet==
# 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 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>
# 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>

==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.
===Physical Disqualifications===
====Old Age====
# 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>
# 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>

====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>
# 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>
====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>
====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>
# 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>
====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>
# It is also improper to recite a Beracha shirtless.<ref>Simla Chadasha 1:38</ref>
===Religious Disqualifications===
====Women====
# 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.
# 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>
# 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>
# 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>
# 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>
# 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==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

Who Can Be a Shochet

2023-11-29T07:01:30Z

MordechaiD: /* Blindness */

==Overview==
===Can anyone perform shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.''

: Only a Jew specially trained for shechita - a shochet - can perform shechita. He is required to study for a number of years and is examined, in theory and practice, in the laws of shechita, animal anatomy and pathology. He serves an apprenticeship with an experienced shochet before becoming fully qualified. The position of shochet, as a Godfearing person of integrity, is a respected one in the Jewish community.
==Qualifications of a Shochet==
Before attempting the act of Shechitah, one must become fluent in the relevant laws (Shulchan Aruch, Yoreh Deah 1-28) and then practice in front of an expert until he desensitizes himself. If he faints, he may ruin the shechitah and not even realize. Once he can successfully shecht three times in a row in front of an expert, he may then shecht on his own.<ref>Simla Chadasha 1:2</ref>
===The Shechitah of an Untested Stranger===
# The basic axiom is that most people involved in shechitah are competent ("רוב מצויין אצל שחיטה מומחין הן"); however, one could argue that we only rely on that as a last resort. Therefore, if one is approached by a stranger who wants to slaughter an animal for him, according to the letter of the law, one may permit him to slaughter first and assess his knowledge of Shechitah afterwards, as we are not concerned that he will shecht and take off before we can investigate. If the shochet is still here or can be recalled for us to investigate his knowledge, then he must be. Even so, he doesn't need to be asked if he faints. Regardless, one should check the simanim.<ref>Simla Chadasha 1:3</ref>
# Even if he does flee and cannot be recalled, we can still be lenient and assume the shechitah was kosher. Nevertheless, this leniency only applies after the animal has been slaughtered. If, however, we know we won't be able to investigate, such as if he says he can't stay or there is no one of those present who is knowledgeable enough to assess the shochet, we should not allow him to shecht, except for pressing circumstances.<ref>Simla Chadasha 1:4</ref>

===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>
# 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 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>
# 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===
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===
# 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>
===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===
# There's a debate if one may lechatechilah allow someone unknowledgable to shecht in front of an expert. Many assume his shechitah is only permitted bediavad.<ref>Simla Chadasha 1:20</ref>
# Despite practicing under the supervision of an expert many times, an unlearned person may not shecht privately, because if he doesn't know the laws of shechitah in the moment that he is shechting, he is likely to make a mistake and not realize. Attempting to reconstruct the situation afterwards does not alleviate the issue.<ref>Simla Chadasha 1:19</ref>
# He may not shecht privately and throw away the kill either, since people may think that anyone can shecht privately or eat his shechita, which will lead to major issues. Instead, if he needs food for his animals, he should either get a proper shochet or kill in a way that demonstrates that they are a nevelah. The former is also not advisable, because the shochet may not be careful and end up producing a nevelah which people will think it actually kosher.<ref>Simla Chadasha 1:21</ref>
# When practicing for a kabbalah, the shochet has credibility regarding whether or not he fainted, paused, or made mistakes. If he fainted, then one may not eat his kill. If he's not present, then we can assume he performed a kosher shechitah.<ref>Simla Chadasha 1:22</ref>
# One who faints easily should not shecht at all; only if he is here and claims he didn't faint may we eat his kill.<ref>Simla Chadasha 1:23</ref>
# Nowadays, shechting without a kabbalah is a red flag regarding the kashrut of the meat.<ref>Simla Chadasha 1:24</ref>
# If one lost his animals and then found them shechted, depending on the circumstances, he may assume that they were shechted properly.<ref>See Simla Chadasha 1:25-27</ref>
==Proper Conduct of a Shochet==
# 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 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>
# 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>

==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.
===Physical Disqualifications===
====Old Age====
# 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>
# 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>

====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>
# 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>
====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>
====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>
# 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>
====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>
# It is also improper to recite a Beracha shirtless.<ref>Simla Chadasha 1:38</ref>
===Religious Disqualifications===
====Women====
# 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.
# 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>
# 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>
# 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>
# 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>
# 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, unless 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==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

Who Can Be a Shochet

2023-11-29T07:01:03Z

MordechaiD: /* Proper Conduct of a Shochet */

==Overview==
===Can anyone perform shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.''

: Only a Jew specially trained for shechita - a shochet - can perform shechita. He is required to study for a number of years and is examined, in theory and practice, in the laws of shechita, animal anatomy and pathology. He serves an apprenticeship with an experienced shochet before becoming fully qualified. The position of shochet, as a Godfearing person of integrity, is a respected one in the Jewish community.
==Qualifications of a Shochet==
Before attempting the act of Shechitah, one must become fluent in the relevant laws (Shulchan Aruch, Yoreh Deah 1-28) and then practice in front of an expert until he desensitizes himself. If he faints, he may ruin the shechitah and not even realize. Once he can successfully shecht three times in a row in front of an expert, he may then shecht on his own.<ref>Simla Chadasha 1:2</ref>
===The Shechitah of an Untested Stranger===
# The basic axiom is that most people involved in shechitah are competent ("רוב מצויין אצל שחיטה מומחין הן"); however, one could argue that we only rely on that as a last resort. Therefore, if one is approached by a stranger who wants to slaughter an animal for him, according to the letter of the law, one may permit him to slaughter first and assess his knowledge of Shechitah afterwards, as we are not concerned that he will shecht and take off before we can investigate. If the shochet is still here or can be recalled for us to investigate his knowledge, then he must be. Even so, he doesn't need to be asked if he faints. Regardless, one should check the simanim.<ref>Simla Chadasha 1:3</ref>
# Even if he does flee and cannot be recalled, we can still be lenient and assume the shechitah was kosher. Nevertheless, this leniency only applies after the animal has been slaughtered. If, however, we know we won't be able to investigate, such as if he says he can't stay or there is no one of those present who is knowledgeable enough to assess the shochet, we should not allow him to shecht, except for pressing circumstances.<ref>Simla Chadasha 1:4</ref>

===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>
# 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 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>
# 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===
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===
# 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>
===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===
# There's a debate if one may lechatechilah allow someone unknowledgable to shecht in front of an expert. Many assume his shechitah is only permitted bediavad.<ref>Simla Chadasha 1:20</ref>
# Despite practicing under the supervision of an expert many times, an unlearned person may not shecht privately, because if he doesn't know the laws of shechitah in the moment that he is shechting, he is likely to make a mistake and not realize. Attempting to reconstruct the situation afterwards does not alleviate the issue.<ref>Simla Chadasha 1:19</ref>
# He may not shecht privately and throw away the kill either, since people may think that anyone can shecht privately or eat his shechita, which will lead to major issues. Instead, if he needs food for his animals, he should either get a proper shochet or kill in a way that demonstrates that they are a nevelah. The former is also not advisable, because the shochet may not be careful and end up producing a nevelah which people will think it actually kosher.<ref>Simla Chadasha 1:21</ref>
# When practicing for a kabbalah, the shochet has credibility regarding whether or not he fainted, paused, or made mistakes. If he fainted, then one may not eat his kill. If he's not present, then we can assume he performed a kosher shechitah.<ref>Simla Chadasha 1:22</ref>
# One who faints easily should not shecht at all; only if he is here and claims he didn't faint may we eat his kill.<ref>Simla Chadasha 1:23</ref>
# Nowadays, shechting without a kabbalah is a red flag regarding the kashrut of the meat.<ref>Simla Chadasha 1:24</ref>
# If one lost his animals and then found them shechted, depending on the circumstances, he may assume that they were shechted properly.<ref>See Simla Chadasha 1:25-27</ref>
==Proper Conduct of a Shochet==
# 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 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>
# 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>

==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.
===Physical Disqualifications===
====Old Age====
# 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>
# 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 full 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>
====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>
# 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>
====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>
====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>
# 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>
====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>
# It is also improper to recite a Beracha shirtless.<ref>Simla Chadasha 1:38</ref>
===Religious Disqualifications===
====Women====
# 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.
# 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>
# 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>
# 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>
# 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>
# 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, unless 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==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

Who Can Be a Shochet

2023-11-29T06:44:44Z

MordechaiD: /* The Need for Proper Certification */

==Overview==
===Can anyone perform shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.''

: Only a Jew specially trained for shechita - a shochet - can perform shechita. He is required to study for a number of years and is examined, in theory and practice, in the laws of shechita, animal anatomy and pathology. He serves an apprenticeship with an experienced shochet before becoming fully qualified. The position of shochet, as a Godfearing person of integrity, is a respected one in the Jewish community.
==Qualifications of a Shochet==
Before attempting the act of Shechitah, one must become fluent in the relevant laws (Shulchan Aruch, Yoreh Deah 1-28) and then practice in front of an expert until he desensitizes himself. If he faints, he may ruin the shechitah and not even realize. Once he can successfully shecht three times in a row in front of an expert, he may then shecht on his own.<ref>Simla Chadasha 1:2</ref>
===The Shechitah of an Untested Stranger===
# The basic axiom is that most people involved in shechitah are competent ("רוב מצויין אצל שחיטה מומחין הן"); however, one could argue that we only rely on that as a last resort. Therefore, if one is approached by a stranger who wants to slaughter an animal for him, according to the letter of the law, one may permit him to slaughter first and assess his knowledge of Shechitah afterwards, as we are not concerned that he will shecht and take off before we can investigate. If the shochet is still here or can be recalled for us to investigate his knowledge, then he must be. Even so, he doesn't need to be asked if he faints. Regardless, one should check the simanim.<ref>Simla Chadasha 1:3</ref>
# Even if he does flee and cannot be recalled, we can still be lenient and assume the shechitah was kosher. Nevertheless, this leniency only applies after the animal has been slaughtered. If, however, we know we won't be able to investigate, such as if he says he can't stay or there is no one of those present who is knowledgeable enough to assess the shochet, we should not allow him to shecht, except for pressing circumstances.<ref>Simla Chadasha 1:4</ref>

===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>
# 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 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>
# 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===
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===
# 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>
===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===
# There's a debate if one may lechatechilah allow someone unknowledgable to shecht in front of an expert. Many assume his shechitah is only permitted bediavad.<ref>Simla Chadasha 1:20</ref>
# Despite practicing under the supervision of an expert many times, an unlearned person may not shecht privately, because if he doesn't know the laws of shechitah in the moment that he is shechting, he is likely to make a mistake and not realize. Attempting to reconstruct the situation afterwards does not alleviate the issue.<ref>Simla Chadasha 1:19</ref>
# He may not shecht privately and throw away the kill either, since people may think that anyone can shecht privately or eat his shechita, which will lead to major issues. Instead, if he needs food for his animals, he should either get a proper shochet or kill in a way that demonstrates that they are a nevelah. The former is also not advisable, because the shochet may not be careful and end up producing a nevelah which people will think it actually kosher.<ref>Simla Chadasha 1:21</ref>
# When practicing for a kabbalah, the shochet has credibility regarding whether or not he fainted, paused, or made mistakes. If he fainted, then one may not eat his kill. If he's not present, then we can assume he performed a kosher shechitah.<ref>Simla Chadasha 1:22</ref>
# One who faints easily should not shecht at all; only if he is here and claims he didn't faint may we eat his kill.<ref>Simla Chadasha 1:23</ref>
# Nowadays, shechting without a kabbalah is a red flag regarding the kashrut of the meat.<ref>Simla Chadasha 1:24</ref>
# If one lost his animals and then found them shechted, depending on the circumstances, he may assume that they were shechted properly.<ref>See Simla Chadasha 1:25-27</ref>
==Proper Conduct of a Shochet==
# 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 three 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>
# 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>

==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.
===Physical Disqualifications===
====Old Age====
# 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>
# 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 full 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>
====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>
# 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>
====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>
====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>
# 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>
====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>
# It is also improper to recite a Beracha shirtless.<ref>Simla Chadasha 1:38</ref>
===Religious Disqualifications===
====Women====
# 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.
# 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>
# 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>
# 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>
# 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>
# 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, unless 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==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

Shechitah (Kosher Slaughter)

2023-11-29T06:42:12Z

MordechaiD: /* The Knife */

==The Basics==
The Torah prohibits the consumption of meat and fowl without prior ritual slaughter, known as ''Shechitah''.
===What is Shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.'''
: Shechita is the Jewish religious and humane method of slaughtering permitted animals and poultry for food. It is the only method of producing kosher meat and poultry allowed by Jewish law. It is a most humane method as explained below.
: There is no ritual involved in shechita. It is a cardinal tenet of the Jewish faith that the laws of shechita were divinely given to Moses at Mount Sinai (Deuteronomy XII, 21); the rules governing shechita are codified and defined and are as binding and valued today as ever and they ensure a swift and painless dispatch of the animal. Infringing the laws of shechita renders the meat unconditionally forbidden as food to Jews. The time allowed practice of shechita, marked as it is by compassion and consideration for the welfare of the animal, has been a central pillar in the sustaining of Jewish life for millennia.
: Shechita is performed by a highly trained shochet. The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and immediately results in the irreversible cessation of consciousness. Thus, shechita renders the animal insensible to pain, dispatches and exsanguinates in a swift action, and fulfils all the requirements of humaneness and compassion.

===The Mitzvot===
There is one positive commandment to perform Shechitah, "''VeZavachta... Ka'asher Tziviticha''" (''Devarim'' 12:21) and four negative prohibitions involved - Ever Min HaChai, Nevelah, Terefah, and Dam.
"Nevelah" refers to an animal that was not slaughtered properly. "Terefah" refers to an animal that for one medical reason or another would not have lived out the year and is such prohibited from consumption even though it was slaughtered properly. Nevelot emit Tumat Nevelah (ritual impurity of Nevelah), whereas Terefot are Tehorot (pure).

===What Does and What Does Not Need Shechitah===
====The Basic Rules====
{| class="wikitable"
|+ Fact Sheet<ref>Simla Chadasha 13:1</ref>
|-
! Hebrew Term !! English Term !! Requires Shechitah !! Requires [[Kisui HaDam]] !! Details !! Examples
|-
| Behemot Gassot || Large Mammals || Yes || No || Majority of two simanim || Cows
|-
| Behemot Dakkot || Small Mammals || Yes || No || Majority of two simanim || Goats
|-
| Chayot || Wild Animals || Yes || Yes || Majority of two simanim || Deer
|-
| Ofot || Birds || Yes || Yes || Majority of one siman || Chicken
|-
| Chagavim || Locusts || No || No || Just kill first ||
|-
| Dagim || Fish || No || No || Just kill first || Salmon
|}

====Exceptional Circumstances====
# ''Ben Pakua'': an unborn eight or nine month old baby found in a shechted animals womb that hasn't yet walked on the ground does not need Shechitah at all, but one shouldn't eat it until it's fully dead.<ref>Simla Chadasha 13:2</ref> If it did walk on the ground or something else, it needs Shechitah MiDeRabbanan.<ref>Simla Chadasha 12:4</ref>

==When and Where to Shecht==
See ''[[Timing and Location of Shechitah]]'' for more details.
# One may only slaughter during the day and/or with sufficient light.
# The Chachamim forbade slaughtering in a number of venues given their resemblance to pagan practices, specifically on the water and in a pit.

==Who Can Be a Shochet==
''For more details, see [[Who Can Be a Shochet]]''

In order to be a shochet, one must be an adult, God-fearing, Jewish male knowledgeable of the laws of Shechitah, skilled in the act of Shechitah, and certified with a "Kabbalah" from a Halachic authority. Special training is needed from a teacher with a tradition; one cannot just learn this skill from books or on his own.

In addition to the actual slaughter, there are a number of specific roles and designations:
* Shochet Ofot - certified for slaughtering fowl
* Shochet Behemot Dakkot - certified for small mammals
* Shochet Behemot Gassot - certified for large animals
* Bodek Simanim - one who checks the neck to ensure the Shechitah was done properly
* Bodek Sakinim - one who checks the Shochet's knife to make sure it's sharp and smooth before allowing him to shecht again
* Bodek - one who checks the inner organs to determine whether or not the animal is a terefah
* Menaker - one who removes the forbidden fats from the animal ("trabering").

==The Knife==
[[File:Sussman ofos knife.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]
''See [[The Shechitah Knife]] for more details.''

One can perform shechitah with a variety of items, but nowadays everybody just uses a knife.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The knife must be sharp ("''Chad''") and smooth (''Chalak'') so that it can swiftly cut what it has to without tearing.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
Different knife lengths are required depending on the width of the neck being slaughtered.<ref>Shulchan Aruch, Yoreh Deah 9</ref>
Knives are sharpened and polished with special whetstones and checked before use.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The shochet checks it from top to bottom from the center, right, and left with his fingernail.<ref>Shulchan Aruch, Yoreh Deah 18</ref>
The knife is commonly rectangular and not pointed, to avoid chaladah.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
[[File:Sussman ofos knife 2.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]

==The Five Laws of Shechitah Every Shochet Must Know==
''See [[The Five Laws of Shechitah]] for more details.''

There are five Halachot leMoshe MiSinai regarding Shechitah. One may not eat from the slaughter of a shochet who does not know them.<ref>Shulchan Aruch Yoreh De’ah 23:1</ref>
# ''Shehiyah'' (Pausing): A pause during the incision renders an animal’s meat non kosher. The knife must move in an uninterrupted motion and never be removed and then reapplied. This occurs if the shochet stops cutting, lifts the knife and then begins cutting again, but we are careful not to allow any pause, even if the knife is not removed from the neck. Such cases include a shochet banging his arm, elbow, or knife into an object, cutting himself; the animal jumping and causing a pause; or if there was something hard or stiff in the veshet during shechita.<ref>Shulchan Aruch, Yoreh Deah 23</ref>
# ''Chaladah'' (Covering/Digging): The knife must be visibly drawn over the throat during slaughter. No covering or blocking it from the flesh by fur, feathers, or other objects. It must not be stabbed into the neck and cut backwards. To avoid this, sheep are sheered and other animal necks are hosed down beforehand.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Derasa'' (Chopping): The cut must be made using a back and forth sawing motion across the throat, not by chopping in a solely downward motion as one cuts a pumpkin or turnip. In order to ensure we do not come to chop, we’re careful not to push down with the index finger, use a heavier than necessary knife, decapitate, or hack at the neck.].<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Hagrama'' (missing): The shechita cut must be made within a defined portion of the esophagus and trachea, this area is called the Makom Ha-Shechita. Cutting anywhere below or above this area would render the animal to be a nevelah. The makom ha shechita is located at the:
#* Upper Kaneh (all animals): Today all are machmir to shecht below the large upper ring of the trachea
#* Upper Veshet (all animals): below the turbatz ha-veshet (the area where the esophagus condenses)
#* Lower Veshet & Kaneh (ofos): birds with crops at the top of the crop, birds without crops at the place where the wings connect to the neck
#* Lower Kaneh (chayos/behemos): the top of the upper lobe of the lung when it is inflated
#* Lower Veshet (chayos/behemos): the place where the esophagus begins to develop little hair like follicles as are present in the stomach.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Ikkur'' (Tearing): If either the esophagus or trachea is torn during shechita, the animal is rendered unkosher. Tearing usually occurs as a result of a nicked or improperly sharpened knife, but may also occur by tearing the esophagus or trachea by hand (usually only a concern in chickens, quail, or other small birds).<ref>Based on [https://www.grandin.com/ritual/rules.shechita.proper.cut.html The rules of Shechita for performing a proper cut during kosher slaughter] and [https://thekoshercut.com/blog/the-five-disqualifying-acts/ The Five Disqualifying Acts - The Kosher Cut]</ref>

==How to Shecht==
''For more information, see [[The Shechitah Process]], [[Intention During Shechitah]], and [[Birkat HaShechitah]]''

The Gemara requires checking the knife before and after every shechita in order to catch a pegima as soon as it happens. Chazal were concerned that the knife might contact dirt on the animal’s skin or hit a bone during shechita and receive a nick and become invalid.<ref>Chullin 10b</ref>
===Before===
# Check the knife
# Tefisah: Locate and grab the Simanim (trachea and esophagus)
# Recite the Beracha ("'[[Birkat HaShechitah|Al HaShechitah]]'")<ref>Shulchan Aruch, Yoreh Deah 19</ref>
===During===
# Severing the trachea, esophagus, carotid arteries, jugular veins and vagus nerve in a swift '''sawing''' action that immediately renders the chicken insensible to pain.
# Let blood drain out.

===After===
# Check the Simanim<ref>Shulchan Aruch, Yoreh Deah 25</ref>
# Check the knife

==Terefot (Treifos) ==
The eight basic issues in terefot are:
# ''Derusah'': clawed at on specific parts of its body.
# ''Nequvah'': a puncture on specific membranes in its body.
# ''Haserah'': missing specific organs.
# ''Nitulah'': a specific organ removed.
# ''Qiruah'': a specific areas on its body torn.
# ''Nifulah'': fallen from a high place.
# ''Pesuqah'': specific body parts severed.
# ''Shiburah'': specific body parts broken.

Nowadays, the lungs are the primary focus of Terefot checking. See [[Glatt Kosher Meat]] for more details.

==Modern Day Industrial Shechitah==
The details of Shechitah are numerous, but nowadays the process is much more standardized, streamlined, and audited by Kashrut agencies. See [[Modern Day Industrial Shechitah | this page]] for more information.

==Where to Learn==
Every Talmid Chacham must be fluent in the laws of Shechitah.<ref>Chullin 9a</ref>
===Classes===
* [https://thekoshercut.com/ The Kosher Cut]
* [https://docs.google.com/document/d/1uVGC7X48OMx2duTlLUyIgc36KtAjw0oQzjQDf6Yg00I/edit Rabbi Avidan Elkin]

===Important Sefarim===
* ''Shulchan Aruch, Yoreh Deah 1-28''
* ''Tevuot Shor'', a commentary on Shulchan Aruch Hilchot Shechitah by Rabbi Alexander Sender Shor. (see this edition on [https://www.hebrewbooks.org/59596 HebrewBooks.org])
* ''Simla Chadasha'', a classic handbook for Shochetim, Rabbi Shor's condensed version of his Tevuot Shor. Available in stores and on [https://www.sefaria.org.il/Simlah%20Chadashah?tab=contents Sefaria]. [https://www.lulu.com/shop/chaim-loike/soft-cover-simlah-translated/paperback/product-125pwmee.html?page=1&pageSize=4 Translated into English by Rabbi Chaim Loike].
* ''Beis Dovid'', the Ashkenazi classic on Hilchos Treifos.
* ''Zivchei Tzedek'', the Sephardi classic on all matters Shechita and Terefot.
* ''[https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita]'' by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here].
* ''Chullin Illuminated, Color Guide To Animal Anatomy With Halachic And Scientific Discussion'', Rabbi Yaakov Dovid Lach, Feldheim Publishers

===Shiurim===
* [https://www.yutorah.org/lectures/lecture.cfm/1007787/rabbi-avidan-elkin/hilchos-shechita-in-modern-meat-industry/ Hilchos Shechita in Modern Meat Industry (Rabbi Avidan Elkin)]
* [https://www.yutorah.org/search/?teacher=83296&category=0,234653 Rabbi Avraham Moshe's classes]
* [https://www.yutorah.org/lectures/lecture.cfm/1062724/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-chicken-shechita/ IBC Experiential Halacha: Chicken Shechita]

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Shechitah (Kosher Slaughter)

2023-11-29T06:41:15Z

MordechaiD: /* Exceptional Circumstances */

==The Basics==
The Torah prohibits the consumption of meat and fowl without prior ritual slaughter, known as ''Shechitah''.
===What is Shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.'''
: Shechita is the Jewish religious and humane method of slaughtering permitted animals and poultry for food. It is the only method of producing kosher meat and poultry allowed by Jewish law. It is a most humane method as explained below.
: There is no ritual involved in shechita. It is a cardinal tenet of the Jewish faith that the laws of shechita were divinely given to Moses at Mount Sinai (Deuteronomy XII, 21); the rules governing shechita are codified and defined and are as binding and valued today as ever and they ensure a swift and painless dispatch of the animal. Infringing the laws of shechita renders the meat unconditionally forbidden as food to Jews. The time allowed practice of shechita, marked as it is by compassion and consideration for the welfare of the animal, has been a central pillar in the sustaining of Jewish life for millennia.
: Shechita is performed by a highly trained shochet. The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and immediately results in the irreversible cessation of consciousness. Thus, shechita renders the animal insensible to pain, dispatches and exsanguinates in a swift action, and fulfils all the requirements of humaneness and compassion.

===The Mitzvot===
There is one positive commandment to perform Shechitah, "''VeZavachta... Ka'asher Tziviticha''" (''Devarim'' 12:21) and four negative prohibitions involved - Ever Min HaChai, Nevelah, Terefah, and Dam.
"Nevelah" refers to an animal that was not slaughtered properly. "Terefah" refers to an animal that for one medical reason or another would not have lived out the year and is such prohibited from consumption even though it was slaughtered properly. Nevelot emit Tumat Nevelah (ritual impurity of Nevelah), whereas Terefot are Tehorot (pure).

===What Does and What Does Not Need Shechitah===
====The Basic Rules====
{| class="wikitable"
|+ Fact Sheet<ref>Simla Chadasha 13:1</ref>
|-
! Hebrew Term !! English Term !! Requires Shechitah !! Requires [[Kisui HaDam]] !! Details !! Examples
|-
| Behemot Gassot || Large Mammals || Yes || No || Majority of two simanim || Cows
|-
| Behemot Dakkot || Small Mammals || Yes || No || Majority of two simanim || Goats
|-
| Chayot || Wild Animals || Yes || Yes || Majority of two simanim || Deer
|-
| Ofot || Birds || Yes || Yes || Majority of one siman || Chicken
|-
| Chagavim || Locusts || No || No || Just kill first ||
|-
| Dagim || Fish || No || No || Just kill first || Salmon
|}

====Exceptional Circumstances====
# ''Ben Pakua'': an unborn eight or nine month old baby found in a shechted animals womb that hasn't yet walked on the ground does not need Shechitah at all, but one shouldn't eat it until it's fully dead.<ref>Simla Chadasha 13:2</ref> If it did walk on the ground or something else, it needs Shechitah MiDeRabbanan.<ref>Simla Chadasha 12:4</ref>

==When and Where to Shecht==
See ''[[Timing and Location of Shechitah]]'' for more details.
# One may only slaughter during the day and/or with sufficient light.
# The Chachamim forbade slaughtering in a number of venues given their resemblance to pagan practices, specifically on the water and in a pit.

==Who Can Be a Shochet==
''For more details, see [[Who Can Be a Shochet]]''

In order to be a shochet, one must be an adult, God-fearing, Jewish male knowledgeable of the laws of Shechitah, skilled in the act of Shechitah, and certified with a "Kabbalah" from a Halachic authority. Special training is needed from a teacher with a tradition; one cannot just learn this skill from books or on his own.

In addition to the actual slaughter, there are a number of specific roles and designations:
* Shochet Ofot - certified for slaughtering fowl
* Shochet Behemot Dakkot - certified for small mammals
* Shochet Behemot Gassot - certified for large animals
* Bodek Simanim - one who checks the neck to ensure the Shechitah was done properly
* Bodek Sakinim - one who checks the Shochet's knife to make sure it's sharp and smooth before allowing him to shecht again
* Bodek - one who checks the inner organs to determine whether or not the animal is a terefah
* Menaker - one who removes the forbidden fats from the animal ("trabering").

==The Knife==
[[File:Sussman ofos knife.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]
''See [[The Shechitah Knife]] for more details.''

One can perform shechitah with a variety of items, but nowadays everybody just uses a knife.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The knife must be sharp ("''Chad''")and smooth (''Chalak'') so that it can swiftly cut what it has to without tearing.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
Different knife lengths are required depending on the width of the neck being slaughtered.<ref>Shulchan Aruch, Yoreh Deah 9</ref>
Knives are sharpened and polished with special whetstones and checked before use.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The shochet checks it from top to bottom from the center, right, and left with his fingernail.<ref>Shulchan Aruch, Yoreh Deah 18</ref>
The knife is commonly rectangular and not pointed, to avoid chaladah.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
[[File:Sussman ofos knife 2.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]

==The Five Laws of Shechitah Every Shochet Must Know==
''See [[The Five Laws of Shechitah]] for more details.''

There are five Halachot leMoshe MiSinai regarding Shechitah. One may not eat from the slaughter of a shochet who does not know them.<ref>Shulchan Aruch Yoreh De’ah 23:1</ref>
# ''Shehiyah'' (Pausing): A pause during the incision renders an animal’s meat non kosher. The knife must move in an uninterrupted motion and never be removed and then reapplied. This occurs if the shochet stops cutting, lifts the knife and then begins cutting again, but we are careful not to allow any pause, even if the knife is not removed from the neck. Such cases include a shochet banging his arm, elbow, or knife into an object, cutting himself; the animal jumping and causing a pause; or if there was something hard or stiff in the veshet during shechita.<ref>Shulchan Aruch, Yoreh Deah 23</ref>
# ''Chaladah'' (Covering/Digging): The knife must be visibly drawn over the throat during slaughter. No covering or blocking it from the flesh by fur, feathers, or other objects. It must not be stabbed into the neck and cut backwards. To avoid this, sheep are sheered and other animal necks are hosed down beforehand.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Derasa'' (Chopping): The cut must be made using a back and forth sawing motion across the throat, not by chopping in a solely downward motion as one cuts a pumpkin or turnip. In order to ensure we do not come to chop, we’re careful not to push down with the index finger, use a heavier than necessary knife, decapitate, or hack at the neck.].<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Hagrama'' (missing): The shechita cut must be made within a defined portion of the esophagus and trachea, this area is called the Makom Ha-Shechita. Cutting anywhere below or above this area would render the animal to be a nevelah. The makom ha shechita is located at the:
#* Upper Kaneh (all animals): Today all are machmir to shecht below the large upper ring of the trachea
#* Upper Veshet (all animals): below the turbatz ha-veshet (the area where the esophagus condenses)
#* Lower Veshet & Kaneh (ofos): birds with crops at the top of the crop, birds without crops at the place where the wings connect to the neck
#* Lower Kaneh (chayos/behemos): the top of the upper lobe of the lung when it is inflated
#* Lower Veshet (chayos/behemos): the place where the esophagus begins to develop little hair like follicles as are present in the stomach.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Ikkur'' (Tearing): If either the esophagus or trachea is torn during shechita, the animal is rendered unkosher. Tearing usually occurs as a result of a nicked or improperly sharpened knife, but may also occur by tearing the esophagus or trachea by hand (usually only a concern in chickens, quail, or other small birds).<ref>Based on [https://www.grandin.com/ritual/rules.shechita.proper.cut.html The rules of Shechita for performing a proper cut during kosher slaughter] and [https://thekoshercut.com/blog/the-five-disqualifying-acts/ The Five Disqualifying Acts - The Kosher Cut]</ref>

==How to Shecht==
''For more information, see [[The Shechitah Process]], [[Intention During Shechitah]], and [[Birkat HaShechitah]]''

The Gemara requires checking the knife before and after every shechita in order to catch a pegima as soon as it happens. Chazal were concerned that the knife might contact dirt on the animal’s skin or hit a bone during shechita and receive a nick and become invalid.<ref>Chullin 10b</ref>
===Before===
# Check the knife
# Tefisah: Locate and grab the Simanim (trachea and esophagus)
# Recite the Beracha ("'[[Birkat HaShechitah|Al HaShechitah]]'")<ref>Shulchan Aruch, Yoreh Deah 19</ref>
===During===
# Severing the trachea, esophagus, carotid arteries, jugular veins and vagus nerve in a swift '''sawing''' action that immediately renders the chicken insensible to pain.
# Let blood drain out.

===After===
# Check the Simanim<ref>Shulchan Aruch, Yoreh Deah 25</ref>
# Check the knife

==Terefot (Treifos) ==
The eight basic issues in terefot are:
# ''Derusah'': clawed at on specific parts of its body.
# ''Nequvah'': a puncture on specific membranes in its body.
# ''Haserah'': missing specific organs.
# ''Nitulah'': a specific organ removed.
# ''Qiruah'': a specific areas on its body torn.
# ''Nifulah'': fallen from a high place.
# ''Pesuqah'': specific body parts severed.
# ''Shiburah'': specific body parts broken.

Nowadays, the lungs are the primary focus of Terefot checking. See [[Glatt Kosher Meat]] for more details.

==Modern Day Industrial Shechitah==
The details of Shechitah are numerous, but nowadays the process is much more standardized, streamlined, and audited by Kashrut agencies. See [[Modern Day Industrial Shechitah | this page]] for more information.

==Where to Learn==
Every Talmid Chacham must be fluent in the laws of Shechitah.<ref>Chullin 9a</ref>
===Classes===
* [https://thekoshercut.com/ The Kosher Cut]
* [https://docs.google.com/document/d/1uVGC7X48OMx2duTlLUyIgc36KtAjw0oQzjQDf6Yg00I/edit Rabbi Avidan Elkin]

===Important Sefarim===
* ''Shulchan Aruch, Yoreh Deah 1-28''
* ''Tevuot Shor'', a commentary on Shulchan Aruch Hilchot Shechitah by Rabbi Alexander Sender Shor. (see this edition on [https://www.hebrewbooks.org/59596 HebrewBooks.org])
* ''Simla Chadasha'', a classic handbook for Shochetim, Rabbi Shor's condensed version of his Tevuot Shor. Available in stores and on [https://www.sefaria.org.il/Simlah%20Chadashah?tab=contents Sefaria]. [https://www.lulu.com/shop/chaim-loike/soft-cover-simlah-translated/paperback/product-125pwmee.html?page=1&pageSize=4 Translated into English by Rabbi Chaim Loike].
* ''Beis Dovid'', the Ashkenazi classic on Hilchos Treifos.
* ''Zivchei Tzedek'', the Sephardi classic on all matters Shechita and Terefot.
* ''[https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita]'' by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here].
* ''Chullin Illuminated, Color Guide To Animal Anatomy With Halachic And Scientific Discussion'', Rabbi Yaakov Dovid Lach, Feldheim Publishers

===Shiurim===
* [https://www.yutorah.org/lectures/lecture.cfm/1007787/rabbi-avidan-elkin/hilchos-shechita-in-modern-meat-industry/ Hilchos Shechita in Modern Meat Industry (Rabbi Avidan Elkin)]
* [https://www.yutorah.org/search/?teacher=83296&category=0,234653 Rabbi Avraham Moshe's classes]
* [https://www.yutorah.org/lectures/lecture.cfm/1062724/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-chicken-shechita/ IBC Experiential Halacha: Chicken Shechita]

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Shechitah (Kosher Slaughter)

2023-11-24T07:28:15Z

MordechaiD: /* Exceptional Circumstances */

==The Basics==
The Torah prohibits the consumption of meat and fowl without prior ritual slaughter, known as ''Shechitah''.
===What is Shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.'''
: Shechita is the Jewish religious and humane method of slaughtering permitted animals and poultry for food. It is the only method of producing kosher meat and poultry allowed by Jewish law. It is a most humane method as explained below.
: There is no ritual involved in shechita. It is a cardinal tenet of the Jewish faith that the laws of shechita were divinely given to Moses at Mount Sinai (Deuteronomy XII, 21); the rules governing shechita are codified and defined and are as binding and valued today as ever and they ensure a swift and painless dispatch of the animal. Infringing the laws of shechita renders the meat unconditionally forbidden as food to Jews. The time allowed practice of shechita, marked as it is by compassion and consideration for the welfare of the animal, has been a central pillar in the sustaining of Jewish life for millennia.
: Shechita is performed by a highly trained shochet. The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and immediately results in the irreversible cessation of consciousness. Thus, shechita renders the animal insensible to pain, dispatches and exsanguinates in a swift action, and fulfils all the requirements of humaneness and compassion.

===The Mitzvot===
There is one positive commandment to perform Shechitah, "''VeZavachta... Ka'asher Tziviticha''" (''Devarim'' 12:21) and four negative prohibitions involved - Ever Min HaChai, Nevelah, Terefah, and Dam.
"Nevelah" refers to an animal that was not slaughtered properly. "Terefah" refers to an animal that for one medical reason or another would not have lived out the year and is such prohibited from consumption even though it was slaughtered properly. Nevelot emit Tumat Nevelah (ritual impurity of Nevelah), whereas Terefot are Tehorot (pure).

===What Does and What Does Not Need Shechitah===
====The Basic Rules====
{| class="wikitable"
|+ Fact Sheet<ref>Simla Chadasha 13:1</ref>
|-
! Hebrew Term !! English Term !! Requires Shechitah !! Requires [[Kisui HaDam]] !! Details !! Examples
|-
| Behemot Gassot || Large Mammals || Yes || No || Majority of two simanim || Cows
|-
| Behemot Dakkot || Small Mammals || Yes || No || Majority of two simanim || Goats
|-
| Chayot || Wild Animals || Yes || Yes || Majority of two simanim || Deer
|-
| Ofot || Birds || Yes || Yes || Majority of one siman || Chicken
|-
| Chagavim || Locusts || No || No || Just kill first ||
|-
| Dagim || Fish || No || No || Just kill first || Salmon
|}

====Exceptional Circumstances====
# ''Ben Pakua'': an unborn eight or nine month old baby found in a shechted animals womb that hasn't yet walked on the ground does not need Shechitah at all, but ome shouldn't eat it until it's fully dead.<ref>Simla Chadasha 13:2</ref> If it did walk on the ground or something else, it needs Shechitah MiDeRabbanan.<ref>Simla Chadasha 12:4</ref>

==When and Where to Shecht==
See ''[[Timing and Location of Shechitah]]'' for more details.
# One may only slaughter during the day and/or with sufficient light.
# The Chachamim forbade slaughtering in a number of venues given their resemblance to pagan practices, specifically on the water and in a pit.

==Who Can Be a Shochet==
''For more details, see [[Who Can Be a Shochet]]''

In order to be a shochet, one must be an adult, God-fearing, Jewish male knowledgeable of the laws of Shechitah, skilled in the act of Shechitah, and certified with a "Kabbalah" from a Halachic authority. Special training is needed from a teacher with a tradition; one cannot just learn this skill from books or on his own.

In addition to the actual slaughter, there are a number of specific roles and designations:
* Shochet Ofot - certified for slaughtering fowl
* Shochet Behemot Dakkot - certified for small mammals
* Shochet Behemot Gassot - certified for large animals
* Bodek Simanim - one who checks the neck to ensure the Shechitah was done properly
* Bodek Sakinim - one who checks the Shochet's knife to make sure it's sharp and smooth before allowing him to shecht again
* Bodek - one who checks the inner organs to determine whether or not the animal is a terefah
* Menaker - one who removes the forbidden fats from the animal ("trabering").

==The Knife==
[[File:Sussman ofos knife.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]
''See [[The Shechitah Knife]] for more details.''

One can perform shechitah with a variety of items, but nowadays everybody just uses a knife.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The knife must be sharp ("''Chad''")and smooth (''Chalak'') so that it can swiftly cut what it has to without tearing.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
Different knife lengths are required depending on the width of the neck being slaughtered.<ref>Shulchan Aruch, Yoreh Deah 9</ref>
Knives are sharpened and polished with special whetstones and checked before use.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The shochet checks it from top to bottom from the center, right, and left with his fingernail.<ref>Shulchan Aruch, Yoreh Deah 18</ref>
The knife is commonly rectangular and not pointed, to avoid chaladah.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
[[File:Sussman ofos knife 2.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]

==The Five Laws of Shechitah Every Shochet Must Know==
''See [[The Five Laws of Shechitah]] for more details.''

There are five Halachot leMoshe MiSinai regarding Shechitah. One may not eat from the slaughter of a shochet who does not know them.<ref>Shulchan Aruch Yoreh De’ah 23:1</ref>
# ''Shehiyah'' (Pausing): A pause during the incision renders an animal’s meat non kosher. The knife must move in an uninterrupted motion and never be removed and then reapplied. This occurs if the shochet stops cutting, lifts the knife and then begins cutting again, but we are careful not to allow any pause, even if the knife is not removed from the neck. Such cases include a shochet banging his arm, elbow, or knife into an object, cutting himself; the animal jumping and causing a pause; or if there was something hard or stiff in the veshet during shechita.<ref>Shulchan Aruch, Yoreh Deah 23</ref>
# ''Chaladah'' (Covering/Digging): The knife must be visibly drawn over the throat during slaughter. No covering or blocking it from the flesh by fur, feathers, or other objects. It must not be stabbed into the neck and cut backwards. To avoid this, sheep are sheered and other animal necks are hosed down beforehand.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Derasa'' (Chopping): The cut must be made using a back and forth sawing motion across the throat, not by chopping in a solely downward motion as one cuts a pumpkin or turnip. In order to ensure we do not come to chop, we’re careful not to push down with the index finger, use a heavier than necessary knife, decapitate, or hack at the neck.].<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Hagrama'' (missing): The shechita cut must be made within a defined portion of the esophagus and trachea, this area is called the Makom Ha-Shechita. Cutting anywhere below or above this area would render the animal to be a nevelah. The makom ha shechita is located at the:
#* Upper Kaneh (all animals): Today all are machmir to shecht below the large upper ring of the trachea
#* Upper Veshet (all animals): below the turbatz ha-veshet (the area where the esophagus condenses)
#* Lower Veshet & Kaneh (ofos): birds with crops at the top of the crop, birds without crops at the place where the wings connect to the neck
#* Lower Kaneh (chayos/behemos): the top of the upper lobe of the lung when it is inflated
#* Lower Veshet (chayos/behemos): the place where the esophagus begins to develop little hair like follicles as are present in the stomach.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Ikkur'' (Tearing): If either the esophagus or trachea is torn during shechita, the animal is rendered unkosher. Tearing usually occurs as a result of a nicked or improperly sharpened knife, but may also occur by tearing the esophagus or trachea by hand (usually only a concern in chickens, quail, or other small birds).<ref>Based on [https://www.grandin.com/ritual/rules.shechita.proper.cut.html The rules of Shechita for performing a proper cut during kosher slaughter] and [https://thekoshercut.com/blog/the-five-disqualifying-acts/ The Five Disqualifying Acts - The Kosher Cut]</ref>

==How to Shecht==
''For more information, see [[The Shechitah Process]], [[Intention During Shechitah]], and [[Birkat HaShechitah]]''

The Gemara requires checking the knife before and after every shechita in order to catch a pegima as soon as it happens. Chazal were concerned that the knife might contact dirt on the animal’s skin or hit a bone during shechita and receive a nick and become invalid.<ref>Chullin 10b</ref>
===Before===
# Check the knife
# Tefisah: Locate and grab the Simanim (trachea and esophagus)
# Recite the Beracha ("'[[Birkat HaShechitah|Al HaShechitah]]'")<ref>Shulchan Aruch, Yoreh Deah 19</ref>
===During===
# Severing the trachea, esophagus, carotid arteries, jugular veins and vagus nerve in a swift '''sawing''' action that immediately renders the chicken insensible to pain.
# Let blood drain out.

===After===
# Check the Simanim<ref>Shulchan Aruch, Yoreh Deah 25</ref>
# Check the knife

==Terefot (Treifos) ==
The eight basic issues in terefot are:
# ''Derusah'': clawed at on specific parts of its body.
# ''Nequvah'': a puncture on specific membranes in its body.
# ''Haserah'': missing specific organs.
# ''Nitulah'': a specific organ removed.
# ''Qiruah'': a specific areas on its body torn.
# ''Nifulah'': fallen from a high place.
# ''Pesuqah'': specific body parts severed.
# ''Shiburah'': specific body parts broken.

Nowadays, the lungs are the primary focus of Terefot checking. See [[Glatt Kosher Meat]] for more details.

==Modern Day Industrial Shechitah==
The details of Shechitah are numerous, but nowadays the process is much more standardized, streamlined, and audited by Kashrut agencies. See [[Modern Day Industrial Shechitah | this page]] for more information.

==Where to Learn==
Every Talmid Chacham must be fluent in the laws of Shechitah.<ref>Chullin 9a</ref>
===Classes===
* [https://thekoshercut.com/ The Kosher Cut]
* [https://docs.google.com/document/d/1uVGC7X48OMx2duTlLUyIgc36KtAjw0oQzjQDf6Yg00I/edit Rabbi Avidan Elkin]

===Important Sefarim===
* ''Shulchan Aruch, Yoreh Deah 1-28''
* ''Tevuot Shor'', a commentary on Shulchan Aruch Hilchot Shechitah by Rabbi Alexander Sender Shor. (see this edition on [https://www.hebrewbooks.org/59596 HebrewBooks.org])
* ''Simla Chadasha'', a classic handbook for Shochetim, Rabbi Shor's condensed version of his Tevuot Shor. Available in stores and on [https://www.sefaria.org.il/Simlah%20Chadashah?tab=contents Sefaria]. [https://www.lulu.com/shop/chaim-loike/soft-cover-simlah-translated/paperback/product-125pwmee.html?page=1&pageSize=4 Translated into English by Rabbi Chaim Loike].
* ''Beis Dovid'', the Ashkenazi classic on Hilchos Treifos.
* ''Zivchei Tzedek'', the Sephardi classic on all matters Shechita and Terefot.
* ''[https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita]'' by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here].
* ''Chullin Illuminated, Color Guide To Animal Anatomy With Halachic And Scientific Discussion'', Rabbi Yaakov Dovid Lach, Feldheim Publishers

===Shiurim===
* [https://www.yutorah.org/lectures/lecture.cfm/1007787/rabbi-avidan-elkin/hilchos-shechita-in-modern-meat-industry/ Hilchos Shechita in Modern Meat Industry (Rabbi Avidan Elkin)]
* [https://www.yutorah.org/search/?teacher=83296&category=0,234653 Rabbi Avraham Moshe's classes]
* [https://www.yutorah.org/lectures/lecture.cfm/1062724/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-chicken-shechita/ IBC Experiential Halacha: Chicken Shechita]

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Shechitah (Kosher Slaughter)

2023-11-24T07:27:54Z

MordechaiD: /* The Mitzvot */

==The Basics==
The Torah prohibits the consumption of meat and fowl without prior ritual slaughter, known as ''Shechitah''.
===What is Shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.'''
: Shechita is the Jewish religious and humane method of slaughtering permitted animals and poultry for food. It is the only method of producing kosher meat and poultry allowed by Jewish law. It is a most humane method as explained below.
: There is no ritual involved in shechita. It is a cardinal tenet of the Jewish faith that the laws of shechita were divinely given to Moses at Mount Sinai (Deuteronomy XII, 21); the rules governing shechita are codified and defined and are as binding and valued today as ever and they ensure a swift and painless dispatch of the animal. Infringing the laws of shechita renders the meat unconditionally forbidden as food to Jews. The time allowed practice of shechita, marked as it is by compassion and consideration for the welfare of the animal, has been a central pillar in the sustaining of Jewish life for millennia.
: Shechita is performed by a highly trained shochet. The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and immediately results in the irreversible cessation of consciousness. Thus, shechita renders the animal insensible to pain, dispatches and exsanguinates in a swift action, and fulfils all the requirements of humaneness and compassion.

===The Mitzvot===
There is one positive commandment to perform Shechitah, "''VeZavachta... Ka'asher Tziviticha''" (''Devarim'' 12:21) and four negative prohibitions involved - Ever Min HaChai, Nevelah, Terefah, and Dam.
"Nevelah" refers to an animal that was not slaughtered properly. "Terefah" refers to an animal that for one medical reason or another would not have lived out the year and is such prohibited from consumption even though it was slaughtered properly. Nevelot emit Tumat Nevelah (ritual impurity of Nevelah), whereas Terefot are Tehorot (pure).

===What Does and What Does Not Need Shechitah===
====The Basic Rules====
{| class="wikitable"
|+ Fact Sheet<ref>Simla Chadasha 13:1</ref>
|-
! Hebrew Term !! English Term !! Requires Shechitah !! Requires [[Kisui HaDam]] !! Details !! Examples
|-
| Behemot Gassot || Large Mammals || Yes || No || Majority of two simanim || Cows
|-
| Behemot Dakkot || Small Mammals || Yes || No || Majority of two simanim || Goats
|-
| Chayot || Wild Animals || Yes || Yes || Majority of two simanim || Deer
|-
| Ofot || Birds || Yes || Yes || Majority of one siman || Chicken
|-
| Chagavim || Locusts || No || No || Just kill first ||
|-
| Dagim || Fish || No || No || Just kill first || Salmon
|}

====Exceptional Circumstances====
# ''Ben Pakua'': an unborn eight or nine month old baby found in a shechted animals womb that hasn't yet walked on the ground does not need Shechitah at all, but ome shouldn't eat it until it's fully dead.<ref>Simla Chadasha 13:2</ref> If it did walk on the ground or something else, it needs Shechitah MiDeRabbanan.<ref>Simla Chadasha 12:4/ref>

==When and Where to Shecht==
See ''[[Timing and Location of Shechitah]]'' for more details.
# One may only slaughter during the day and/or with sufficient light.
# The Chachamim forbade slaughtering in a number of venues given their resemblance to pagan practices, specifically on the water and in a pit.

==Who Can Be a Shochet==
''For more details, see [[Who Can Be a Shochet]]''

In order to be a shochet, one must be an adult, God-fearing, Jewish male knowledgeable of the laws of Shechitah, skilled in the act of Shechitah, and certified with a "Kabbalah" from a Halachic authority. Special training is needed from a teacher with a tradition; one cannot just learn this skill from books or on his own.

In addition to the actual slaughter, there are a number of specific roles and designations:
* Shochet Ofot - certified for slaughtering fowl
* Shochet Behemot Dakkot - certified for small mammals
* Shochet Behemot Gassot - certified for large animals
* Bodek Simanim - one who checks the neck to ensure the Shechitah was done properly
* Bodek Sakinim - one who checks the Shochet's knife to make sure it's sharp and smooth before allowing him to shecht again
* Bodek - one who checks the inner organs to determine whether or not the animal is a terefah
* Menaker - one who removes the forbidden fats from the animal ("trabering").

==The Knife==
[[File:Sussman ofos knife.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]
''See [[The Shechitah Knife]] for more details.''

One can perform shechitah with a variety of items, but nowadays everybody just uses a knife.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The knife must be sharp ("''Chad''")and smooth (''Chalak'') so that it can swiftly cut what it has to without tearing.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
Different knife lengths are required depending on the width of the neck being slaughtered.<ref>Shulchan Aruch, Yoreh Deah 9</ref>
Knives are sharpened and polished with special whetstones and checked before use.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The shochet checks it from top to bottom from the center, right, and left with his fingernail.<ref>Shulchan Aruch, Yoreh Deah 18</ref>
The knife is commonly rectangular and not pointed, to avoid chaladah.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
[[File:Sussman ofos knife 2.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]

==The Five Laws of Shechitah Every Shochet Must Know==
''See [[The Five Laws of Shechitah]] for more details.''

There are five Halachot leMoshe MiSinai regarding Shechitah. One may not eat from the slaughter of a shochet who does not know them.<ref>Shulchan Aruch Yoreh De’ah 23:1</ref>
# ''Shehiyah'' (Pausing): A pause during the incision renders an animal’s meat non kosher. The knife must move in an uninterrupted motion and never be removed and then reapplied. This occurs if the shochet stops cutting, lifts the knife and then begins cutting again, but we are careful not to allow any pause, even if the knife is not removed from the neck. Such cases include a shochet banging his arm, elbow, or knife into an object, cutting himself; the animal jumping and causing a pause; or if there was something hard or stiff in the veshet during shechita.<ref>Shulchan Aruch, Yoreh Deah 23</ref>
# ''Chaladah'' (Covering/Digging): The knife must be visibly drawn over the throat during slaughter. No covering or blocking it from the flesh by fur, feathers, or other objects. It must not be stabbed into the neck and cut backwards. To avoid this, sheep are sheered and other animal necks are hosed down beforehand.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Derasa'' (Chopping): The cut must be made using a back and forth sawing motion across the throat, not by chopping in a solely downward motion as one cuts a pumpkin or turnip. In order to ensure we do not come to chop, we’re careful not to push down with the index finger, use a heavier than necessary knife, decapitate, or hack at the neck.].<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Hagrama'' (missing): The shechita cut must be made within a defined portion of the esophagus and trachea, this area is called the Makom Ha-Shechita. Cutting anywhere below or above this area would render the animal to be a nevelah. The makom ha shechita is located at the:
#* Upper Kaneh (all animals): Today all are machmir to shecht below the large upper ring of the trachea
#* Upper Veshet (all animals): below the turbatz ha-veshet (the area where the esophagus condenses)
#* Lower Veshet & Kaneh (ofos): birds with crops at the top of the crop, birds without crops at the place where the wings connect to the neck
#* Lower Kaneh (chayos/behemos): the top of the upper lobe of the lung when it is inflated
#* Lower Veshet (chayos/behemos): the place where the esophagus begins to develop little hair like follicles as are present in the stomach.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Ikkur'' (Tearing): If either the esophagus or trachea is torn during shechita, the animal is rendered unkosher. Tearing usually occurs as a result of a nicked or improperly sharpened knife, but may also occur by tearing the esophagus or trachea by hand (usually only a concern in chickens, quail, or other small birds).<ref>Based on [https://www.grandin.com/ritual/rules.shechita.proper.cut.html The rules of Shechita for performing a proper cut during kosher slaughter] and [https://thekoshercut.com/blog/the-five-disqualifying-acts/ The Five Disqualifying Acts - The Kosher Cut]</ref>

==How to Shecht==
''For more information, see [[The Shechitah Process]], [[Intention During Shechitah]], and [[Birkat HaShechitah]]''

The Gemara requires checking the knife before and after every shechita in order to catch a pegima as soon as it happens. Chazal were concerned that the knife might contact dirt on the animal’s skin or hit a bone during shechita and receive a nick and become invalid.<ref>Chullin 10b</ref>
===Before===
# Check the knife
# Tefisah: Locate and grab the Simanim (trachea and esophagus)
# Recite the Beracha ("'[[Birkat HaShechitah|Al HaShechitah]]'")<ref>Shulchan Aruch, Yoreh Deah 19</ref>
===During===
# Severing the trachea, esophagus, carotid arteries, jugular veins and vagus nerve in a swift '''sawing''' action that immediately renders the chicken insensible to pain.
# Let blood drain out.

===After===
# Check the Simanim<ref>Shulchan Aruch, Yoreh Deah 25</ref>
# Check the knife

==Terefot (Treifos) ==
The eight basic issues in terefot are:
# ''Derusah'': clawed at on specific parts of its body.
# ''Nequvah'': a puncture on specific membranes in its body.
# ''Haserah'': missing specific organs.
# ''Nitulah'': a specific organ removed.
# ''Qiruah'': a specific areas on its body torn.
# ''Nifulah'': fallen from a high place.
# ''Pesuqah'': specific body parts severed.
# ''Shiburah'': specific body parts broken.

Nowadays, the lungs are the primary focus of Terefot checking. See [[Glatt Kosher Meat]] for more details.

==Modern Day Industrial Shechitah==
The details of Shechitah are numerous, but nowadays the process is much more standardized, streamlined, and audited by Kashrut agencies. See [[Modern Day Industrial Shechitah | this page]] for more information.

==Where to Learn==
Every Talmid Chacham must be fluent in the laws of Shechitah.<ref>Chullin 9a</ref>
===Classes===
* [https://thekoshercut.com/ The Kosher Cut]
* [https://docs.google.com/document/d/1uVGC7X48OMx2duTlLUyIgc36KtAjw0oQzjQDf6Yg00I/edit Rabbi Avidan Elkin]

===Important Sefarim===
* ''Shulchan Aruch, Yoreh Deah 1-28''
* ''Tevuot Shor'', a commentary on Shulchan Aruch Hilchot Shechitah by Rabbi Alexander Sender Shor. (see this edition on [https://www.hebrewbooks.org/59596 HebrewBooks.org])
* ''Simla Chadasha'', a classic handbook for Shochetim, Rabbi Shor's condensed version of his Tevuot Shor. Available in stores and on [https://www.sefaria.org.il/Simlah%20Chadashah?tab=contents Sefaria]. [https://www.lulu.com/shop/chaim-loike/soft-cover-simlah-translated/paperback/product-125pwmee.html?page=1&pageSize=4 Translated into English by Rabbi Chaim Loike].
* ''Beis Dovid'', the Ashkenazi classic on Hilchos Treifos.
* ''Zivchei Tzedek'', the Sephardi classic on all matters Shechita and Terefot.
* ''[https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita]'' by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here].
* ''Chullin Illuminated, Color Guide To Animal Anatomy With Halachic And Scientific Discussion'', Rabbi Yaakov Dovid Lach, Feldheim Publishers

===Shiurim===
* [https://www.yutorah.org/lectures/lecture.cfm/1007787/rabbi-avidan-elkin/hilchos-shechita-in-modern-meat-industry/ Hilchos Shechita in Modern Meat Industry (Rabbi Avidan Elkin)]
* [https://www.yutorah.org/search/?teacher=83296&category=0,234653 Rabbi Avraham Moshe's classes]
* [https://www.yutorah.org/lectures/lecture.cfm/1062724/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-chicken-shechita/ IBC Experiential Halacha: Chicken Shechita]

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Shechitah (Kosher Slaughter)

2023-11-24T07:18:57Z

MordechaiD: /* The Mitzvot */ makor, chagav kill

==The Basics==
The Torah prohibits the consumption of meat and fowl without prior ritual slaughter, known as ''Shechitah''.
===What is Shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.'''
: Shechita is the Jewish religious and humane method of slaughtering permitted animals and poultry for food. It is the only method of producing kosher meat and poultry allowed by Jewish law. It is a most humane method as explained below.
: There is no ritual involved in shechita. It is a cardinal tenet of the Jewish faith that the laws of shechita were divinely given to Moses at Mount Sinai (Deuteronomy XII, 21); the rules governing shechita are codified and defined and are as binding and valued today as ever and they ensure a swift and painless dispatch of the animal. Infringing the laws of shechita renders the meat unconditionally forbidden as food to Jews. The time allowed practice of shechita, marked as it is by compassion and consideration for the welfare of the animal, has been a central pillar in the sustaining of Jewish life for millennia.
: Shechita is performed by a highly trained shochet. The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and immediately results in the irreversible cessation of consciousness. Thus, shechita renders the animal insensible to pain, dispatches and exsanguinates in a swift action, and fulfils all the requirements of humaneness and compassion.

===The Mitzvot===
There is one positive commandment to perform Shechitah, "''VeZavachta... Ka'asher Tziviticha''" (''Devarim'' 12:21) and four negative prohibitions involved - Ever Min HaChai, Nevelah, Terefah, and Dam.
"Nevelah" refers to an animal that was not slaughtered properly. "Terefah" refers to an animal that for one medical reason or another would not have lived out the year and is such prohibited from consumption even though it was slaughtered properly. Nevelot emit Tumat Nevelah (ritual impurity of Nevelah), whereas Terefot are Tehorot (pure).

{| class="wikitable"
|+ Fact Sheet<ref>Simla Chadasha 13:1</ref>
|-
! Hebrew Term !! English Term !! Requires Shechitah !! Requires [[Kisui HaDam]] !! Details !! Examples
|-
| Behemot Gassot || Large Mammals || Yes || No || Majority of two simanim || Cows
|-
| Behemot Dakkot || Small Mammals || Yes || No || Majority of two simanim || Goats
|-
| Chayot || Wild Animals || Yes || Yes || Majority of two simanim || Deer
|-
| Ofot || Birds || Yes || Yes || Majority of one siman || Chicken
|-
| Chagavim || Locusts || No || No || Just kill first ||
|-
| Dagim || Fish || No || No || Just kill first || Salmon
|}

==When and Where to Shecht==
See ''[[Timing and Location of Shechitah]]'' for more details.
# One may only slaughter during the day and/or with sufficient light.
# The Chachamim forbade slaughtering in a number of venues given their resemblance to pagan practices, specifically on the water and in a pit.

==Who Can Be a Shochet==
''For more details, see [[Who Can Be a Shochet]]''

In order to be a shochet, one must be an adult, God-fearing, Jewish male knowledgeable of the laws of Shechitah, skilled in the act of Shechitah, and certified with a "Kabbalah" from a Halachic authority. Special training is needed from a teacher with a tradition; one cannot just learn this skill from books or on his own.

In addition to the actual slaughter, there are a number of specific roles and designations:
* Shochet Ofot - certified for slaughtering fowl
* Shochet Behemot Dakkot - certified for small mammals
* Shochet Behemot Gassot - certified for large animals
* Bodek Simanim - one who checks the neck to ensure the Shechitah was done properly
* Bodek Sakinim - one who checks the Shochet's knife to make sure it's sharp and smooth before allowing him to shecht again
* Bodek - one who checks the inner organs to determine whether or not the animal is a terefah
* Menaker - one who removes the forbidden fats from the animal ("trabering").

==The Knife==
[[File:Sussman ofos knife.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]
''See [[The Shechitah Knife]] for more details.''

One can perform shechitah with a variety of items, but nowadays everybody just uses a knife.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The knife must be sharp ("''Chad''")and smooth (''Chalak'') so that it can swiftly cut what it has to without tearing.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
Different knife lengths are required depending on the width of the neck being slaughtered.<ref>Shulchan Aruch, Yoreh Deah 9</ref>
Knives are sharpened and polished with special whetstones and checked before use.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The shochet checks it from top to bottom from the center, right, and left with his fingernail.<ref>Shulchan Aruch, Yoreh Deah 18</ref>
The knife is commonly rectangular and not pointed, to avoid chaladah.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
[[File:Sussman ofos knife 2.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]

==The Five Laws of Shechitah Every Shochet Must Know==
''See [[The Five Laws of Shechitah]] for more details.''

There are five Halachot leMoshe MiSinai regarding Shechitah. One may not eat from the slaughter of a shochet who does not know them.<ref>Shulchan Aruch Yoreh De’ah 23:1</ref>
# ''Shehiyah'' (Pausing): A pause during the incision renders an animal’s meat non kosher. The knife must move in an uninterrupted motion and never be removed and then reapplied. This occurs if the shochet stops cutting, lifts the knife and then begins cutting again, but we are careful not to allow any pause, even if the knife is not removed from the neck. Such cases include a shochet banging his arm, elbow, or knife into an object, cutting himself; the animal jumping and causing a pause; or if there was something hard or stiff in the veshet during shechita.<ref>Shulchan Aruch, Yoreh Deah 23</ref>
# ''Chaladah'' (Covering/Digging): The knife must be visibly drawn over the throat during slaughter. No covering or blocking it from the flesh by fur, feathers, or other objects. It must not be stabbed into the neck and cut backwards. To avoid this, sheep are sheered and other animal necks are hosed down beforehand.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Derasa'' (Chopping): The cut must be made using a back and forth sawing motion across the throat, not by chopping in a solely downward motion as one cuts a pumpkin or turnip. In order to ensure we do not come to chop, we’re careful not to push down with the index finger, use a heavier than necessary knife, decapitate, or hack at the neck.].<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Hagrama'' (missing): The shechita cut must be made within a defined portion of the esophagus and trachea, this area is called the Makom Ha-Shechita. Cutting anywhere below or above this area would render the animal to be a nevelah. The makom ha shechita is located at the:
#* Upper Kaneh (all animals): Today all are machmir to shecht below the large upper ring of the trachea
#* Upper Veshet (all animals): below the turbatz ha-veshet (the area where the esophagus condenses)
#* Lower Veshet & Kaneh (ofos): birds with crops at the top of the crop, birds without crops at the place where the wings connect to the neck
#* Lower Kaneh (chayos/behemos): the top of the upper lobe of the lung when it is inflated
#* Lower Veshet (chayos/behemos): the place where the esophagus begins to develop little hair like follicles as are present in the stomach.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Ikkur'' (Tearing): If either the esophagus or trachea is torn during shechita, the animal is rendered unkosher. Tearing usually occurs as a result of a nicked or improperly sharpened knife, but may also occur by tearing the esophagus or trachea by hand (usually only a concern in chickens, quail, or other small birds).<ref>Based on [https://www.grandin.com/ritual/rules.shechita.proper.cut.html The rules of Shechita for performing a proper cut during kosher slaughter] and [https://thekoshercut.com/blog/the-five-disqualifying-acts/ The Five Disqualifying Acts - The Kosher Cut]</ref>

==How to Shecht==
''For more information, see [[The Shechitah Process]], [[Intention During Shechitah]], and [[Birkat HaShechitah]]''

The Gemara requires checking the knife before and after every shechita in order to catch a pegima as soon as it happens. Chazal were concerned that the knife might contact dirt on the animal’s skin or hit a bone during shechita and receive a nick and become invalid.<ref>Chullin 10b</ref>
===Before===
# Check the knife
# Tefisah: Locate and grab the Simanim (trachea and esophagus)
# Recite the Beracha ("'[[Birkat HaShechitah|Al HaShechitah]]'")<ref>Shulchan Aruch, Yoreh Deah 19</ref>
===During===
# Severing the trachea, esophagus, carotid arteries, jugular veins and vagus nerve in a swift '''sawing''' action that immediately renders the chicken insensible to pain.
# Let blood drain out.

===After===
# Check the Simanim<ref>Shulchan Aruch, Yoreh Deah 25</ref>
# Check the knife

==Terefot (Treifos) ==
The eight basic issues in terefot are:
# ''Derusah'': clawed at on specific parts of its body.
# ''Nequvah'': a puncture on specific membranes in its body.
# ''Haserah'': missing specific organs.
# ''Nitulah'': a specific organ removed.
# ''Qiruah'': a specific areas on its body torn.
# ''Nifulah'': fallen from a high place.
# ''Pesuqah'': specific body parts severed.
# ''Shiburah'': specific body parts broken.

Nowadays, the lungs are the primary focus of Terefot checking. See [[Glatt Kosher Meat]] for more details.

==Modern Day Industrial Shechitah==
The details of Shechitah are numerous, but nowadays the process is much more standardized, streamlined, and audited by Kashrut agencies. See [[Modern Day Industrial Shechitah | this page]] for more information.

==Where to Learn==
Every Talmid Chacham must be fluent in the laws of Shechitah.<ref>Chullin 9a</ref>
===Classes===
* [https://thekoshercut.com/ The Kosher Cut]
* [https://docs.google.com/document/d/1uVGC7X48OMx2duTlLUyIgc36KtAjw0oQzjQDf6Yg00I/edit Rabbi Avidan Elkin]

===Important Sefarim===
* ''Shulchan Aruch, Yoreh Deah 1-28''
* ''Tevuot Shor'', a commentary on Shulchan Aruch Hilchot Shechitah by Rabbi Alexander Sender Shor. (see this edition on [https://www.hebrewbooks.org/59596 HebrewBooks.org])
* ''Simla Chadasha'', a classic handbook for Shochetim, Rabbi Shor's condensed version of his Tevuot Shor. Available in stores and on [https://www.sefaria.org.il/Simlah%20Chadashah?tab=contents Sefaria]. [https://www.lulu.com/shop/chaim-loike/soft-cover-simlah-translated/paperback/product-125pwmee.html?page=1&pageSize=4 Translated into English by Rabbi Chaim Loike].
* ''Beis Dovid'', the Ashkenazi classic on Hilchos Treifos.
* ''Zivchei Tzedek'', the Sephardi classic on all matters Shechita and Terefot.
* ''[https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita]'' by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here].
* ''Chullin Illuminated, Color Guide To Animal Anatomy With Halachic And Scientific Discussion'', Rabbi Yaakov Dovid Lach, Feldheim Publishers

===Shiurim===
* [https://www.yutorah.org/lectures/lecture.cfm/1007787/rabbi-avidan-elkin/hilchos-shechita-in-modern-meat-industry/ Hilchos Shechita in Modern Meat Industry (Rabbi Avidan Elkin)]
* [https://www.yutorah.org/search/?teacher=83296&category=0,234653 Rabbi Avraham Moshe's classes]
* [https://www.yutorah.org/lectures/lecture.cfm/1062724/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-chicken-shechita/ IBC Experiential Halacha: Chicken Shechita]

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Timing and Location of Shechitah

2023-10-29T18:48:42Z

MordechaiD: /* Where */

==When==
===Night Lights===
# Shechitah may only be performed by daylight or torchlight, not during the day in a dark room or at night with just candles. Bediavad, though, the shechitah would be kosher if it was during the day and he checked the simanim or, according to some, even at night by candlelight and he cut the majority of simanim without hagrama.<ref>Simla Chadasha 11:1</ref>
# Moonlight and starlight are also insufficient for shechitah, but some say they can be sufficient for checking simanim.<ref>Simla Chadasha 11:1. See Yoreh Deah Siman 25 regarding delays between shechitah and checking simanim.</ref>
# Two candles held together with at least the flames touching count as a torch, as does wood smeared with oil.<ref>Simla Chadasha 11:2</ref>
# If one started shechting by torchlight but it was extinguished or he forgot to light one altogether and only realized mid-shechitah, he may complete the shechitah to avoid making the animal a nevelah.<ref>Simla Chadasha 11:2</ref>
===Shabbat and Yom Kippur===
# Strictly speaking, an animal shechted on Shabbat or Yom Kippur beshogeg (or bemezid in private) is permissible from a shechitah perspective, but one still has to overcome the penalty imposed on benefiting from Melacha performed unjustifiably on Shabbat.<ref>Simla Chadasha 11:3. See Shulchan Aruch Orach Chaim 318.</ref>
# Shechting in front of ten Jewish people in public brings one to the status of Mumar Mechallel Shabbat Befarhesia, so there is little room to permit the meat and a rabbi should be consulted.<ref>Simla Chadasha 11:3</ref>

==Where==
===Marit Ayin===
====On the Water====
Given pagan practices to slaughter animals (not birds or chayot<ref>Simla Chadasha 11:8</ref>) for their water deity, the Chachamim prohibited certain venues for slaughter to avoid perception of following those practices.
# One may shecht at the top of a boat or roof but not into a rivers or large bodies of water, which gives the impression (''Marit Ayin'') one is shechting to deity in charge of the waters, a manner of idolatry once more common. One may, however, shecht into a filled pit or spring, as long as the water is too dirty to reflect his image. Some say they have to be filled to the top to not be categorized as a "pit."<ref>Simla Chadasha 11:4. Opaqueness does not permit shechting into large bodies of water.</ref>
# One may not shecht into a keli, which would give the impression one is collecting the blood for idolatrous purposes, but shechting on top of a vessel is permissible. If the vessel has even a little clear water in it, then it is prohibited. If the water is dirty or there is no water but the vessel is dirty, then it's fine.<ref>Simla Chadasha 11:5</ref>
# If one is on a boat or any similar venue where it's too difficult to secure a clean location to shecht, it's best to not shecht. If that's not possible one can shecht over the back of a keli and let the blood spill into the water or a different keli. If one can shecht properly without this bootstrapped set up, he must do so.<ref>Simla Chadasha 11:6-7. See there fore more details.</ref>
# These details of Marit Ayin apply regardless of the presence of onlookers and of purpose for shechitah.<ref>Simla Chadasha 11:8</ref>
# It remains problematic to catch the blood according to some after the Shechitah, as well. Therefore, a Jew may not to catch the blood in a container after the shechitah to sell it to a non-Jew due to Marit Ayin, as well as the regular prohibition to engage in commercial trade of prohibited foods (depending on the quantity).<ref>Simla Chadasha 11:9</ref>
====In the Pits====
Due to pagan practices to slaughter animals into a pit and drink the blood for ritual purposes, the Chachamim forbade shechting into a pit to avoid resembling their ritual.
# It is forbidden to shecht animals into a pit, even if one's intention is to avoid dirtying the vicinity, as it may be perceived as pagan worship. Instead, inside one's home, he may make an incline (either in the dirt or via a keli) into the pit and shecht at the top of the incline. Outside, however, where people are not generally as concerned about cleanliness, there is no room for leniency.<ref>Simla Chadasha 12:1. He permits doing this inside even if one has other options.</ref>
# Meat slaughtered in violation of this prohibition is forbidden from consumption until the intentions of the shochet are investigated. If it is revealed that he was of pagan conviction during this investigation of subsequent observation, all of his slaughter should be considered prohibited from benefit. Otherwise, one may eat of his slaughter. Nowadays, none of these Halachot are really relevant, so no major investigation is necessary, only a simple request for explanation will suffice.<ref>Simla Chadasha 12:2</ref>
# The contents of the pit are irrelevant, unless it's filled to the top with water, in which case, there would be no issue.<ref>Simla Chadasha 12:3</ref>

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Shechitah (Kosher Slaughter)

2023-10-29T18:16:31Z

MordechaiD: /* When and Where to Shecht */

==The Basics==
The Torah prohibits the consumption of meat and fowl without prior ritual slaughter, known as ''Shechitah''.
===What is Shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.'''
: Shechita is the Jewish religious and humane method of slaughtering permitted animals and poultry for food. It is the only method of producing kosher meat and poultry allowed by Jewish law. It is a most humane method as explained below.
: There is no ritual involved in shechita. It is a cardinal tenet of the Jewish faith that the laws of shechita were divinely given to Moses at Mount Sinai (Deuteronomy XII, 21); the rules governing shechita are codified and defined and are as binding and valued today as ever and they ensure a swift and painless dispatch of the animal. Infringing the laws of shechita renders the meat unconditionally forbidden as food to Jews. The time allowed practice of shechita, marked as it is by compassion and consideration for the welfare of the animal, has been a central pillar in the sustaining of Jewish life for millennia.
: Shechita is performed by a highly trained shochet. The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and immediately results in the irreversible cessation of consciousness. Thus, shechita renders the animal insensible to pain, dispatches and exsanguinates in a swift action, and fulfils all the requirements of humaneness and compassion.

===The Mitzvot===
There is one positive commandment to perform Shechitah, "''VeZavachta... Ka'asher Tziviticha''" (''Devarim'' 12:21) and four negative prohibitions involved - Ever Min HaChai, Nevelah, Terefah, and Dam.
"Nevelah" refers to an animal that was not slaughtered properly. "Terefah" refers to an animal that for one medical reason or another would not have lived out the year and is such prohibited from consumption even though it was slaughtered properly. Nevelot emit Tumat Nevelah (ritual impurity of Nevelah), whereas Terefot are Tehorot (pure).

{| class="wikitable"
|+ Fact Sheet
|-
! Hebrew Term !! English Term !! Requires Shechitah !! Requires [[Kisui HaDam]] !! Details !! Examples
|-
| Behemot Gassot || Large Mammals || Yes || No || Majority of two simanim || Cows
|-
| Behemot Dakkot || Small Mammals || Yes || No || Majority of two simanim || Goats
|-
| Chayot || Wild Animals || Yes || Yes || Majority of two simanim || Deer
|-
| Ofot || Birds || Yes || Yes || Majority of one siman || Chicken
|-
| Chagavim || Locusts || No || No || ||
|-
| Dagim || Fish || No || No || Just kill first || Salmon
|}

==When and Where to Shecht==
See ''[[Timing and Location of Shechitah]]'' for more details.
# One may only slaughter during the day and/or with sufficient light.
# The Chachamim forbade slaughtering in a number of venues given their resemblance to pagan practices, specifically on the water and in a pit.

==Who Can Be a Shochet==
''For more details, see [[Who Can Be a Shochet]]''

In order to be a shochet, one must be an adult, God-fearing, Jewish male knowledgeable of the laws of Shechitah, skilled in the act of Shechitah, and certified with a "Kabbalah" from a Halachic authority. Special training is needed from a teacher with a tradition; one cannot just learn this skill from books or on his own.

In addition to the actual slaughter, there are a number of specific roles and designations:
* Shochet Ofot - certified for slaughtering fowl
* Shochet Behemot Dakkot - certified for small mammals
* Shochet Behemot Gassot - certified for large animals
* Bodek Simanim - one who checks the neck to ensure the Shechitah was done properly
* Bodek Sakinim - one who checks the Shochet's knife to make sure it's sharp and smooth before allowing him to shecht again
* Bodek - one who checks the inner organs to determine whether or not the animal is a terefah
* Menaker - one who removes the forbidden fats from the animal ("trabering").

==The Knife==
[[File:Sussman ofos knife.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]
''See [[The Shechitah Knife]] for more details.''

One can perform shechitah with a variety of items, but nowadays everybody just uses a knife.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The knife must be sharp ("''Chad''")and smooth (''Chalak'') so that it can swiftly cut what it has to without tearing.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
Different knife lengths are required depending on the width of the neck being slaughtered.<ref>Shulchan Aruch, Yoreh Deah 9</ref>
Knives are sharpened and polished with special whetstones and checked before use.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The shochet checks it from top to bottom from the center, right, and left with his fingernail.<ref>Shulchan Aruch, Yoreh Deah 18</ref>
The knife is commonly rectangular and not pointed, to avoid chaladah.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
[[File:Sussman ofos knife 2.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]

==The Five Laws of Shechitah Every Shochet Must Know==
''See [[The Five Laws of Shechitah]] for more details.''

There are five Halachot leMoshe MiSinai regarding Shechitah. One may not eat from the slaughter of a shochet who does not know them.<ref>Shulchan Aruch Yoreh De’ah 23:1</ref>
# ''Shehiyah'' (Pausing): A pause during the incision renders an animal’s meat non kosher. The knife must move in an uninterrupted motion and never be removed and then reapplied. This occurs if the shochet stops cutting, lifts the knife and then begins cutting again, but we are careful not to allow any pause, even if the knife is not removed from the neck. Such cases include a shochet banging his arm, elbow, or knife into an object, cutting himself; the animal jumping and causing a pause; or if there was something hard or stiff in the veshet during shechita.<ref>Shulchan Aruch, Yoreh Deah 23</ref>
# ''Chaladah'' (Covering/Digging): The knife must be visibly drawn over the throat during slaughter. No covering or blocking it from the flesh by fur, feathers, or other objects. It must not be stabbed into the neck and cut backwards. To avoid this, sheep are sheered and other animal necks are hosed down beforehand.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Derasa'' (Chopping): The cut must be made using a back and forth sawing motion across the throat, not by chopping in a solely downward motion as one cuts a pumpkin or turnip. In order to ensure we do not come to chop, we’re careful not to push down with the index finger, use a heavier than necessary knife, decapitate, or hack at the neck.].<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Hagrama'' (missing): The shechita cut must be made within a defined portion of the esophagus and trachea, this area is called the Makom Ha-Shechita. Cutting anywhere below or above this area would render the animal to be a nevelah. The makom ha shechita is located at the:
#* Upper Kaneh (all animals): Today all are machmir to shecht below the large upper ring of the trachea
#* Upper Veshet (all animals): below the turbatz ha-veshet (the area where the esophagus condenses)
#* Lower Veshet & Kaneh (ofos): birds with crops at the top of the crop, birds without crops at the place where the wings connect to the neck
#* Lower Kaneh (chayos/behemos): the top of the upper lobe of the lung when it is inflated
#* Lower Veshet (chayos/behemos): the place where the esophagus begins to develop little hair like follicles as are present in the stomach.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Ikkur'' (Tearing): If either the esophagus or trachea is torn during shechita, the animal is rendered unkosher. Tearing usually occurs as a result of a nicked or improperly sharpened knife, but may also occur by tearing the esophagus or trachea by hand (usually only a concern in chickens, quail, or other small birds).<ref>Based on [https://www.grandin.com/ritual/rules.shechita.proper.cut.html The rules of Shechita for performing a proper cut during kosher slaughter] and [https://thekoshercut.com/blog/the-five-disqualifying-acts/ The Five Disqualifying Acts - The Kosher Cut]</ref>

==How to Shecht==
''For more information, see [[The Shechitah Process]], [[Intention During Shechitah]], and [[Birkat HaShechitah]]''

The Gemara requires checking the knife before and after every shechita in order to catch a pegima as soon as it happens. Chazal were concerned that the knife might contact dirt on the animal’s skin or hit a bone during shechita and receive a nick and become invalid.<ref>Chullin 10b</ref>
===Before===
# Check the knife
# Tefisah: Locate and grab the Simanim (trachea and esophagus)
# Recite the Beracha ("'[[Birkat HaShechitah|Al HaShechitah]]'")<ref>Shulchan Aruch, Yoreh Deah 19</ref>
===During===
# Severing the trachea, esophagus, carotid arteries, jugular veins and vagus nerve in a swift '''sawing''' action that immediately renders the chicken insensible to pain.
# Let blood drain out.

===After===
# Check the Simanim<ref>Shulchan Aruch, Yoreh Deah 25</ref>
# Check the knife

==Terefot (Treifos) ==
The eight basic issues in terefot are:
# ''Derusah'': clawed at on specific parts of its body.
# ''Nequvah'': a puncture on specific membranes in its body.
# ''Haserah'': missing specific organs.
# ''Nitulah'': a specific organ removed.
# ''Qiruah'': a specific areas on its body torn.
# ''Nifulah'': fallen from a high place.
# ''Pesuqah'': specific body parts severed.
# ''Shiburah'': specific body parts broken.

Nowadays, the lungs are the primary focus of Terefot checking. See [[Glatt Kosher Meat]] for more details.

==Modern Day Industrial Shechitah==
The details of Shechitah are numerous, but nowadays the process is much more standardized, streamlined, and audited by Kashrut agencies. See [[Modern Day Industrial Shechitah | this page]] for more information.

==Where to Learn==
Every Talmid Chacham must be fluent in the laws of Shechitah.<ref>Chullin 9a</ref>
===Classes===
* [https://thekoshercut.com/ The Kosher Cut]
* [https://docs.google.com/document/d/1uVGC7X48OMx2duTlLUyIgc36KtAjw0oQzjQDf6Yg00I/edit Rabbi Avidan Elkin]

===Important Sefarim===
* ''Shulchan Aruch, Yoreh Deah 1-28''
* ''Tevuot Shor'', a commentary on Shulchan Aruch Hilchot Shechitah by Rabbi Alexander Sender Shor. (see this edition on [https://www.hebrewbooks.org/59596 HebrewBooks.org])
* ''Simla Chadasha'', a classic handbook for Shochetim, Rabbi Shor's condensed version of his Tevuot Shor. Available in stores and on [https://www.sefaria.org.il/Simlah%20Chadashah?tab=contents Sefaria]. [https://www.lulu.com/shop/chaim-loike/soft-cover-simlah-translated/paperback/product-125pwmee.html?page=1&pageSize=4 Translated into English by Rabbi Chaim Loike].
* ''Beis Dovid'', the Ashkenazi classic on Hilchos Treifos.
* ''Zivchei Tzedek'', the Sephardi classic on all matters Shechita and Terefot.
* ''[https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita]'' by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here].
* ''Chullin Illuminated, Color Guide To Animal Anatomy With Halachic And Scientific Discussion'', Rabbi Yaakov Dovid Lach, Feldheim Publishers

===Shiurim===
* [https://www.yutorah.org/lectures/lecture.cfm/1007787/rabbi-avidan-elkin/hilchos-shechita-in-modern-meat-industry/ Hilchos Shechita in Modern Meat Industry (Rabbi Avidan Elkin)]
* [https://www.yutorah.org/search/?teacher=83296&category=0,234653 Rabbi Avraham Moshe's classes]
* [https://www.yutorah.org/lectures/lecture.cfm/1062724/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-chicken-shechita/ IBC Experiential Halacha: Chicken Shechita]

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Timing and Location of Shechitah

2023-10-29T17:14:23Z

MordechaiD: /* Where */ 11-7

Mordechai

2023-10-29T16:30:14Z

MordechaiD:

=Klalim=
# Rabbeinu [[Mordechai ben Hillel]] was a student of [[Maharam Rotenberg]], descendant of [[Ra'avan]], son in law of Rabbenu Yechiel MiParis, and brother-in-law of the [[Sefer Mitzvot Kattan]] and [[Hagahot Maimoniot]].<ref>Shem HaGedolim (Gedolim, Mem 80)</ref>
# Most of the Mordechai commentary on the [[Rif]] is based on [[Tosafot]],<ref>Yad Malachi (Klalei She'ar Mechabrim 4)</ref> primarily that of the [[Rash MiShantz]]<ref>Shem HaGedolim (Gedolim, Mem 80)</ref>
# Unfortunately, the text of the Mordechai is home to many copyist errors and omissions,<ref>See [https://www.sefaria.org/Beit_Yosef%2C_Orach_Chaim.382.20.1?lang=bi&with=all Beit Yosef Orach Chaim Siman 382] at the end.</ref> so the [[Rama]] calls it "Megumgam uMelukat." Sometimes, we're missing statements attributed to him by other Rishonim from the text of the Sefer. Therefore, the [[Bach]] warns one cannot deduce much from his challenging articulations.<ref>Yad Malachi (Klalei She'ar Mechabrim 5)</ref>
# Even though they were colleagues, the "Rosh" quoted by the Mordechai does not refer to the [[Rosh]], R' Asher ben Yechiel, but rather the Rosh MiFalise or MiLunelle.<ref>Yad Malachi (Klalei She'ar Mechabrim 3)</ref>
# Some say the Hagahot Mordechai are not by the Mordechai.<ref>Shem HaGedolim (Sefarim, Heh 24)</ref>
# Some say that the Mordechai on the Masechtot Ketanot (printed in the back of tractate Menachot) are not actually authored by the Mordechai.<ref>Shem HaGedolim (Sefarim, Mem 223)</ref>

=Sources=
{{Reflist}}
[[Category:Klalei Haposkim]]

Timing and Location of Shechitah

2023-10-24T19:30:13Z

MordechaiD: /* Where= */

Timing and Location of Shechitah

2023-10-24T19:30:05Z

MordechaiD: /* When */

Timing and Location of Shechitah

2023-10-23T04:59:44Z

MordechaiD: starrt

==When==
# Shechitah may only be performed by daylight or torchlight, not during the day in a dark room or at night without a torch. Bediavad, though, the shechitah would be kosher.<ref>Simla Chadasha 11:1</ref>
==Where===
==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Shechitah (Kosher Slaughter)

2023-10-23T04:35:21Z

MordechaiD: /* When Can Shechitah be Performed */

==The Basics==
The Torah prohibits the consumption of meat and fowl without prior ritual slaughter, known as ''Shechitah''.
===What is Shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.'''
: Shechita is the Jewish religious and humane method of slaughtering permitted animals and poultry for food. It is the only method of producing kosher meat and poultry allowed by Jewish law. It is a most humane method as explained below.
: There is no ritual involved in shechita. It is a cardinal tenet of the Jewish faith that the laws of shechita were divinely given to Moses at Mount Sinai (Deuteronomy XII, 21); the rules governing shechita are codified and defined and are as binding and valued today as ever and they ensure a swift and painless dispatch of the animal. Infringing the laws of shechita renders the meat unconditionally forbidden as food to Jews. The time allowed practice of shechita, marked as it is by compassion and consideration for the welfare of the animal, has been a central pillar in the sustaining of Jewish life for millennia.
: Shechita is performed by a highly trained shochet. The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and immediately results in the irreversible cessation of consciousness. Thus, shechita renders the animal insensible to pain, dispatches and exsanguinates in a swift action, and fulfils all the requirements of humaneness and compassion.

===The Mitzvot===
There is one positive commandment to perform Shechitah, "''VeZavachta... Ka'asher Tziviticha''" (''Devarim'' 12:21) and four negative prohibitions involved - Ever Min HaChai, Nevelah, Terefah, and Dam.
"Nevelah" refers to an animal that was not slaughtered properly. "Terefah" refers to an animal that for one medical reason or another would not have lived out the year and is such prohibited from consumption even though it was slaughtered properly. Nevelot emit Tumat Nevelah (ritual impurity of Nevelah), whereas Terefot are Tehorot (pure).

{| class="wikitable"
|+ Fact Sheet
|-
! Hebrew Term !! English Term !! Requires Shechitah !! Requires [[Kisui HaDam]] !! Details !! Examples
|-
| Behemot Gassot || Large Mammals || Yes || No || Majority of two simanim || Cows
|-
| Behemot Dakkot || Small Mammals || Yes || No || Majority of two simanim || Goats
|-
| Chayot || Wild Animals || Yes || Yes || Majority of two simanim || Deer
|-
| Ofot || Birds || Yes || Yes || Majority of one siman || Chicken
|-
| Chagavim || Locusts || No || No || ||
|-
| Dagim || Fish || No || No || Just kill first || Salmon
|}

==When and Where to Shecht==
See ''[[Timing and Location of Shechitah]]'' for more details.

==Who Can Be a Shochet==
''For more details, see [[Who Can Be a Shochet]]''

In order to be a shochet, one must be an adult, God-fearing, Jewish male knowledgeable of the laws of Shechitah, skilled in the act of Shechitah, and certified with a "Kabbalah" from a Halachic authority. Special training is needed from a teacher with a tradition; one cannot just learn this skill from books or on his own.

In addition to the actual slaughter, there are a number of specific roles and designations:
* Shochet Ofot - certified for slaughtering fowl
* Shochet Behemot Dakkot - certified for small mammals
* Shochet Behemot Gassot - certified for large animals
* Bodek Simanim - one who checks the neck to ensure the Shechitah was done properly
* Bodek Sakinim - one who checks the Shochet's knife to make sure it's sharp and smooth before allowing him to shecht again
* Bodek - one who checks the inner organs to determine whether or not the animal is a terefah
* Menaker - one who removes the forbidden fats from the animal ("trabering").

==The Knife==
[[File:Sussman ofos knife.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]
''See [[The Shechitah Knife]] for more details.''

One can perform shechitah with a variety of items, but nowadays everybody just uses a knife.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The knife must be sharp ("''Chad''")and smooth (''Chalak'') so that it can swiftly cut what it has to without tearing.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
Different knife lengths are required depending on the width of the neck being slaughtered.<ref>Shulchan Aruch, Yoreh Deah 9</ref>
Knives are sharpened and polished with special whetstones and checked before use.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The shochet checks it from top to bottom from the center, right, and left with his fingernail.<ref>Shulchan Aruch, Yoreh Deah 18</ref>
The knife is commonly rectangular and not pointed, to avoid chaladah.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
[[File:Sussman ofos knife 2.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]

==The Five Laws of Shechitah Every Shochet Must Know==
''See [[The Five Laws of Shechitah]] for more details.''

There are five Halachot leMoshe MiSinai regarding Shechitah. One may not eat from the slaughter of a shochet who does not know them.<ref>Shulchan Aruch Yoreh De’ah 23:1</ref>
# ''Shehiyah'' (Pausing): A pause during the incision renders an animal’s meat non kosher. The knife must move in an uninterrupted motion and never be removed and then reapplied. This occurs if the shochet stops cutting, lifts the knife and then begins cutting again, but we are careful not to allow any pause, even if the knife is not removed from the neck. Such cases include a shochet banging his arm, elbow, or knife into an object, cutting himself; the animal jumping and causing a pause; or if there was something hard or stiff in the veshet during shechita.<ref>Shulchan Aruch, Yoreh Deah 23</ref>
# ''Chaladah'' (Covering/Digging): The knife must be visibly drawn over the throat during slaughter. No covering or blocking it from the flesh by fur, feathers, or other objects. It must not be stabbed into the neck and cut backwards. To avoid this, sheep are sheered and other animal necks are hosed down beforehand.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Derasa'' (Chopping): The cut must be made using a back and forth sawing motion across the throat, not by chopping in a solely downward motion as one cuts a pumpkin or turnip. In order to ensure we do not come to chop, we’re careful not to push down with the index finger, use a heavier than necessary knife, decapitate, or hack at the neck.].<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Hagrama'' (missing): The shechita cut must be made within a defined portion of the esophagus and trachea, this area is called the Makom Ha-Shechita. Cutting anywhere below or above this area would render the animal to be a nevelah. The makom ha shechita is located at the:
#* Upper Kaneh (all animals): Today all are machmir to shecht below the large upper ring of the trachea
#* Upper Veshet (all animals): below the turbatz ha-veshet (the area where the esophagus condenses)
#* Lower Veshet & Kaneh (ofos): birds with crops at the top of the crop, birds without crops at the place where the wings connect to the neck
#* Lower Kaneh (chayos/behemos): the top of the upper lobe of the lung when it is inflated
#* Lower Veshet (chayos/behemos): the place where the esophagus begins to develop little hair like follicles as are present in the stomach.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Ikkur'' (Tearing): If either the esophagus or trachea is torn during shechita, the animal is rendered unkosher. Tearing usually occurs as a result of a nicked or improperly sharpened knife, but may also occur by tearing the esophagus or trachea by hand (usually only a concern in chickens, quail, or other small birds).<ref>Based on [https://www.grandin.com/ritual/rules.shechita.proper.cut.html The rules of Shechita for performing a proper cut during kosher slaughter] and [https://thekoshercut.com/blog/the-five-disqualifying-acts/ The Five Disqualifying Acts - The Kosher Cut]</ref>

==How to Shecht==
''For more information, see [[The Shechitah Process]], [[Intention During Shechitah]], and [[Birkat HaShechitah]]''

The Gemara requires checking the knife before and after every shechita in order to catch a pegima as soon as it happens. Chazal were concerned that the knife might contact dirt on the animal’s skin or hit a bone during shechita and receive a nick and become invalid.<ref>Chullin 10b</ref>
===Before===
# Check the knife
# Tefisah: Locate and grab the Simanim (trachea and esophagus)
# Recite the Beracha ("'[[Birkat HaShechitah|Al HaShechitah]]'")<ref>Shulchan Aruch, Yoreh Deah 19</ref>
===During===
# Severing the trachea, esophagus, carotid arteries, jugular veins and vagus nerve in a swift '''sawing''' action that immediately renders the chicken insensible to pain.
# Let blood drain out.

===After===
# Check the Simanim<ref>Shulchan Aruch, Yoreh Deah 25</ref>
# Check the knife

==Terefot (Treifos) ==
The eight basic issues in terefot are:
# ''Derusah'': clawed at on specific parts of its body.
# ''Nequvah'': a puncture on specific membranes in its body.
# ''Haserah'': missing specific organs.
# ''Nitulah'': a specific organ removed.
# ''Qiruah'': a specific areas on its body torn.
# ''Nifulah'': fallen from a high place.
# ''Pesuqah'': specific body parts severed.
# ''Shiburah'': specific body parts broken.

Nowadays, the lungs are the primary focus of Terefot checking. See [[Glatt Kosher Meat]] for more details.

==Modern Day Industrial Shechitah==
The details of Shechitah are numerous, but nowadays the process is much more standardized, streamlined, and audited by Kashrut agencies. See [[Modern Day Industrial Shechitah | this page]] for more information.

==Where to Learn==
Every Talmid Chacham must be fluent in the laws of Shechitah.<ref>Chullin 9a</ref>
===Classes===
* [https://thekoshercut.com/ The Kosher Cut]
* [https://docs.google.com/document/d/1uVGC7X48OMx2duTlLUyIgc36KtAjw0oQzjQDf6Yg00I/edit Rabbi Avidan Elkin]

===Important Sefarim===
* ''Shulchan Aruch, Yoreh Deah 1-28''
* ''Tevuot Shor'', a commentary on Shulchan Aruch Hilchot Shechitah by Rabbi Alexander Sender Shor. (see this edition on [https://www.hebrewbooks.org/59596 HebrewBooks.org])
* ''Simla Chadasha'', a classic handbook for Shochetim, Rabbi Shor's condensed version of his Tevuot Shor. Available in stores and on [https://www.sefaria.org.il/Simlah%20Chadashah?tab=contents Sefaria]. [https://www.lulu.com/shop/chaim-loike/soft-cover-simlah-translated/paperback/product-125pwmee.html?page=1&pageSize=4 Translated into English by Rabbi Chaim Loike].
* ''Beis Dovid'', the Ashkenazi classic on Hilchos Treifos.
* ''Zivchei Tzedek'', the Sephardi classic on all matters Shechita and Terefot.
* ''[https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita]'' by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here].
* ''Chullin Illuminated, Color Guide To Animal Anatomy With Halachic And Scientific Discussion'', Rabbi Yaakov Dovid Lach, Feldheim Publishers

===Shiurim===
* [https://www.yutorah.org/lectures/lecture.cfm/1007787/rabbi-avidan-elkin/hilchos-shechita-in-modern-meat-industry/ Hilchos Shechita in Modern Meat Industry (Rabbi Avidan Elkin)]
* [https://www.yutorah.org/search/?teacher=83296&category=0,234653 Rabbi Avraham Moshe's classes]
* [https://www.yutorah.org/lectures/lecture.cfm/1062724/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-chicken-shechita/ IBC Experiential Halacha: Chicken Shechita]

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Shechitah (Kosher Slaughter)

2023-08-17T22:01:47Z

MordechaiD: /* Who Can Be a Shochet */ timing

==The Basics==
The Torah prohibits the consumption of meat and fowl without prior ritual slaughter, known as ''Shechitah''.
===What is Shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.'''
: Shechita is the Jewish religious and humane method of slaughtering permitted animals and poultry for food. It is the only method of producing kosher meat and poultry allowed by Jewish law. It is a most humane method as explained below.
: There is no ritual involved in shechita. It is a cardinal tenet of the Jewish faith that the laws of shechita were divinely given to Moses at Mount Sinai (Deuteronomy XII, 21); the rules governing shechita are codified and defined and are as binding and valued today as ever and they ensure a swift and painless dispatch of the animal. Infringing the laws of shechita renders the meat unconditionally forbidden as food to Jews. The time allowed practice of shechita, marked as it is by compassion and consideration for the welfare of the animal, has been a central pillar in the sustaining of Jewish life for millennia.
: Shechita is performed by a highly trained shochet. The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and immediately results in the irreversible cessation of consciousness. Thus, shechita renders the animal insensible to pain, dispatches and exsanguinates in a swift action, and fulfils all the requirements of humaneness and compassion.

===The Mitzvot===
There is one positive commandment to perform Shechitah, "''VeZavachta... Ka'asher Tziviticha''" (''Devarim'' 12:21) and four negative prohibitions involved - Ever Min HaChai, Nevelah, Terefah, and Dam.
"Nevelah" refers to an animal that was not slaughtered properly. "Terefah" refers to an animal that for one medical reason or another would not have lived out the year and is such prohibited from consumption even though it was slaughtered properly. Nevelot emit Tumat Nevelah (ritual impurity of Nevelah), whereas Terefot are Tehorot (pure).

{| class="wikitable"
|+ Fact Sheet
|-
! Hebrew Term !! English Term !! Requires Shechitah !! Requires [[Kisui HaDam]] !! Details !! Examples
|-
| Behemot Gassot || Large Mammals || Yes || No || Majority of two simanim || Cows
|-
| Behemot Dakkot || Small Mammals || Yes || No || Majority of two simanim || Goats
|-
| Chayot || Wild Animals || Yes || Yes || Majority of two simanim || Deer
|-
| Ofot || Birds || Yes || Yes || Majority of one siman || Chicken
|-
| Chagavim || Locusts || No || No || ||
|-
| Dagim || Fish || No || No || Just kill first || Salmon
|}

==When Can Shechitah be Performed==

==Who Can Be a Shochet==
''For more details, see [[Who Can Be a Shochet]]''

In order to be a shochet, one must be an adult, God-fearing, Jewish male knowledgeable of the laws of Shechitah, skilled in the act of Shechitah, and certified with a "Kabbalah" from a Halachic authority. Special training is needed from a teacher with a tradition; one cannot just learn this skill from books or on his own.

In addition to the actual slaughter, there are a number of specific roles and designations:
* Shochet Ofot - certified for slaughtering fowl
* Shochet Behemot Dakkot - certified for small mammals
* Shochet Behemot Gassot - certified for large animals
* Bodek Simanim - one who checks the neck to ensure the Shechitah was done properly
* Bodek Sakinim - one who checks the Shochet's knife to make sure it's sharp and smooth before allowing him to shecht again
* Bodek - one who checks the inner organs to determine whether or not the animal is a terefah
* Menaker - one who removes the forbidden fats from the animal ("trabering").

==The Knife==
[[File:Sussman ofos knife.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]
''See [[The Shechitah Knife]] for more details.''

One can perform shechitah with a variety of items, but nowadays everybody just uses a knife.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The knife must be sharp ("''Chad''")and smooth (''Chalak'') so that it can swiftly cut what it has to without tearing.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
Different knife lengths are required depending on the width of the neck being slaughtered.<ref>Shulchan Aruch, Yoreh Deah 9</ref>
Knives are sharpened and polished with special whetstones and checked before use.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The shochet checks it from top to bottom from the center, right, and left with his fingernail.<ref>Shulchan Aruch, Yoreh Deah 18</ref>
The knife is commonly rectangular and not pointed, to avoid chaladah.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
[[File:Sussman ofos knife 2.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]

==The Five Laws of Shechitah Every Shochet Must Know==
''See [[The Five Laws of Shechitah]] for more details.''

There are five Halachot leMoshe MiSinai regarding Shechitah. One may not eat from the slaughter of a shochet who does not know them.<ref>Shulchan Aruch Yoreh De’ah 23:1</ref>
# ''Shehiyah'' (Pausing): A pause during the incision renders an animal’s meat non kosher. The knife must move in an uninterrupted motion and never be removed and then reapplied. This occurs if the shochet stops cutting, lifts the knife and then begins cutting again, but we are careful not to allow any pause, even if the knife is not removed from the neck. Such cases include a shochet banging his arm, elbow, or knife into an object, cutting himself; the animal jumping and causing a pause; or if there was something hard or stiff in the veshet during shechita.<ref>Shulchan Aruch, Yoreh Deah 23</ref>
# ''Chaladah'' (Covering/Digging): The knife must be visibly drawn over the throat during slaughter. No covering or blocking it from the flesh by fur, feathers, or other objects. It must not be stabbed into the neck and cut backwards. To avoid this, sheep are sheered and other animal necks are hosed down beforehand.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Derasa'' (Chopping): The cut must be made using a back and forth sawing motion across the throat, not by chopping in a solely downward motion as one cuts a pumpkin or turnip. In order to ensure we do not come to chop, we’re careful not to push down with the index finger, use a heavier than necessary knife, decapitate, or hack at the neck.].<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Hagrama'' (missing): The shechita cut must be made within a defined portion of the esophagus and trachea, this area is called the Makom Ha-Shechita. Cutting anywhere below or above this area would render the animal to be a nevelah. The makom ha shechita is located at the:
#* Upper Kaneh (all animals): Today all are machmir to shecht below the large upper ring of the trachea
#* Upper Veshet (all animals): below the turbatz ha-veshet (the area where the esophagus condenses)
#* Lower Veshet & Kaneh (ofos): birds with crops at the top of the crop, birds without crops at the place where the wings connect to the neck
#* Lower Kaneh (chayos/behemos): the top of the upper lobe of the lung when it is inflated
#* Lower Veshet (chayos/behemos): the place where the esophagus begins to develop little hair like follicles as are present in the stomach.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Ikkur'' (Tearing): If either the esophagus or trachea is torn during shechita, the animal is rendered unkosher. Tearing usually occurs as a result of a nicked or improperly sharpened knife, but may also occur by tearing the esophagus or trachea by hand (usually only a concern in chickens, quail, or other small birds).<ref>Based on [https://www.grandin.com/ritual/rules.shechita.proper.cut.html The rules of Shechita for performing a proper cut during kosher slaughter] and [https://thekoshercut.com/blog/the-five-disqualifying-acts/ The Five Disqualifying Acts - The Kosher Cut]</ref>

==How to Shecht==
''For more information, see [[The Shechitah Process]], [[Intention During Shechitah]], and [[Birkat HaShechitah]]''

The Gemara requires checking the knife before and after every shechita in order to catch a pegima as soon as it happens. Chazal were concerned that the knife might contact dirt on the animal’s skin or hit a bone during shechita and receive a nick and become invalid.<ref>Chullin 10b</ref>
===Before===
# Check the knife
# Tefisah: Locate and grab the Simanim (trachea and esophagus)
# Recite the Beracha ("'[[Birkat HaShechitah|Al HaShechitah]]'")<ref>Shulchan Aruch, Yoreh Deah 19</ref>
===During===
# Severing the trachea, esophagus, carotid arteries, jugular veins and vagus nerve in a swift '''sawing''' action that immediately renders the chicken insensible to pain.
# Let blood drain out.

===After===
# Check the Simanim<ref>Shulchan Aruch, Yoreh Deah 25</ref>
# Check the knife

==Terefot (Treifos) ==
The eight basic issues in terefot are:
# ''Derusah'': clawed at on specific parts of its body.
# ''Nequvah'': a puncture on specific membranes in its body.
# ''Haserah'': missing specific organs.
# ''Nitulah'': a specific organ removed.
# ''Qiruah'': a specific areas on its body torn.
# ''Nifulah'': fallen from a high place.
# ''Pesuqah'': specific body parts severed.
# ''Shiburah'': specific body parts broken.

Nowadays, the lungs are the primary focus of Terefot checking. See [[Glatt Kosher Meat]] for more details.

==Modern Day Industrial Shechitah==
The details of Shechitah are numerous, but nowadays the process is much more standardized, streamlined, and audited by Kashrut agencies. See [[Modern Day Industrial Shechitah | this page]] for more information.

==Where to Learn==
Every Talmid Chacham must be fluent in the laws of Shechitah.<ref>Chullin 9a</ref>
===Classes===
* [https://thekoshercut.com/ The Kosher Cut]
* [https://docs.google.com/document/d/1uVGC7X48OMx2duTlLUyIgc36KtAjw0oQzjQDf6Yg00I/edit Rabbi Avidan Elkin]

===Important Sefarim===
* ''Shulchan Aruch, Yoreh Deah 1-28''
* ''Tevuot Shor'', a commentary on Shulchan Aruch Hilchot Shechitah by Rabbi Alexander Sender Shor. (see this edition on [https://www.hebrewbooks.org/59596 HebrewBooks.org])
* ''Simla Chadasha'', a classic handbook for Shochetim, Rabbi Shor's condensed version of his Tevuot Shor. Available in stores and on [https://www.sefaria.org.il/Simlah%20Chadashah?tab=contents Sefaria]. [https://www.lulu.com/shop/chaim-loike/soft-cover-simlah-translated/paperback/product-125pwmee.html?page=1&pageSize=4 Translated into English by Rabbi Chaim Loike].
* ''Beis Dovid'', the Ashkenazi classic on Hilchos Treifos.
* ''Zivchei Tzedek'', the Sephardi classic on all matters Shechita and Terefot.
* ''[https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita]'' by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here].
* ''Chullin Illuminated, Color Guide To Animal Anatomy With Halachic And Scientific Discussion'', Rabbi Yaakov Dovid Lach, Feldheim Publishers

===Shiurim===
* [https://www.yutorah.org/lectures/lecture.cfm/1007787/rabbi-avidan-elkin/hilchos-shechita-in-modern-meat-industry/ Hilchos Shechita in Modern Meat Industry (Rabbi Avidan Elkin)]
* [https://www.yutorah.org/search/?teacher=83296&category=0,234653 Rabbi Avraham Moshe's classes]
* [https://www.yutorah.org/lectures/lecture.cfm/1062724/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-chicken-shechita/ IBC Experiential Halacha: Chicken Shechita]

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Knives That Cannot Be Used for Shechitah

2023-08-17T22:00:34Z

MordechaiD: /* Non-Kosher Knives */ blood and terefot

''For the more general knife ideas, see [[The Shechitah Knife]].''
==Invalid Knives==
===Pegimot===
# A knife with a pegima (nick) may not be used. Bediavad, if one used it and claims he didn't use that part of the blade, the meat is kosher, but if he didn't realize it was there until afterwards, he has no claim.<ref>Simla Chadasha 6:3</ref>
# Ideally even if one covers the pegimah, he might accidentally use the part with the pegimah.<ref>Simla Chadasha 6:3</ref>
# If the blade has two edges, one must make sure both are free of pegimot.<ref>Simla Chadasha 6:3</ref>
# On Yom Tov or in pressing circumstances, one can cover the pegima and shecht carefully, avoiding the pegimah, as long as there are two neck widths of length left of the knife from the pegimah in either direction and one shechts in a sawing motion. Some say the length is measured from the end of the cloth and not the pegimah. All this applies for two pegimot with enough blade length in between, as well.<ref>Simla Chadasha 6:3</ref>
===Glowing Hot Knife===
# A knife that is heated till it glows (incandescent) may not be used, as the heat from the sides of the blade burns the simanim before the blade finishes severing them, resulting in a piercing instead of a shechitah. The meat would be prohibited on a Torah level. Some are lenient bediavad if the shochet was aware and maneuvered the knife in a way that avoids the sides touching the simanim, but the halacha follows the strict view. Some say the minimum temperature of the metal is Yad Soledet Bo.<ref>Simla Chadasha 9:1</ref>
===Non-Kosher Knives===
''See [[Koshering a Kitchen]] for more details.''
# Due to the temperature of the animal neck and potentially also to the pressure of the knife, one may not use a non-Jew's knife before kashering it or sanding down a layer from both sides of the knife. Hagala is sufficient unless there are holes in the blade, which would then require libun.<ref>Simla Chadasha 10:4</ref>
# Although shochtim bring their own knives to the slaughterhouse, there is still an issue sterilizing their knives in the hot water "baths" the USDA requires slaughterhouse equipment be dipped into.<ref>Rabbi Dovid Cohen from the cRc in [https://crckosher.org/videos/cleaning-chalif-between-shechitos-meat-and-poultry-9/ Cleaning Chalif Between Shechitos (Meat and Poultry 9)]</ref>
====''Ben Yomo''====
# If it was definitely used for non-kosher in the past twenty-four hours (''ben yomo'') but not kashered, a layer must be sliced off (''kelipah'') from the neck, due to the potential for non-kosher substances on the blade to rub off and be absorbed in the neck and because generally these things are not absorbed deeper than a kelipah.<ref>Simla Chadasha 10:5-7</ref>
# Whereas if the blade was properly cleaned of surface substances with neitzah, one would think this halacha does not apply, some argue that even if so, there's still a concern for absorption of flavor facilitated by the heat of the animal neck and the pressure of the blade. Moreover, there may still be hard to see non-kosher substances still present on the blade.<ref>Simla Chadasha 10:5</ref>
# Without kelipah, cooking the meat would require measuring if the kelipah is less than one sixtieth of the rest of the meat and then kelipah.<ref>Simla Chadasha 10:6</ref>
# In circumstances where kelipah is required, one may not shecht with intention to afterwards do kelipah; if the kelipah would just be a stringency, then it is ok.<ref>Simla Chadasha 10:8, 12</ref>
# Washing the knife is insufficient to remove the adhering non-kosher substances.<ref>Simla Chadasha 10:9</ref>
====''Eino Ben Yomo''====
# If the animal was shechted with non-kosher knife that was not used for non-kosher food in the past twenty-four hours (''eino ben yomo''); although the knife should have ideally been kashered, the meat is kosher. The same is true if one is unsure if it was used in the past twenty-four hours. If there is any visible non-kosher substance on the blade, as knives are often not perfectly clean, then the rules of an actual ''ben yomo'' must be followed. Even if one thinks it was clean, there's room to be strict, unless one made sure to do a thorough job or it is a pressing situation.<ref>Simla Chadasha 10:7</ref>
# Regardless, one is not allowed to use an eino ben yomo lechatechilah unless he kashers it first. Bediavad with neitzah ten times (and no less) the meat is permissible, but, ultimately, in all circumstance, a scrupulous person should strive to do kelipah regardless.<ref>Simla Chadasha 10:7</ref>
====''Non-Jewish Workers Cutting''====
# If the non-Jews cut the veins in the neck with their own knives right after the shechitah, some say one can be lenient since it's hard to be careful about this, but it still needs to be thoroughly washed.<ref>Simla Chadasha 10:10</ref>
====Terefot====
# Due to residue leftover from shechitah on the knife, a knife that was used to shecht what turned out to be a ''terefah'' must be washed clean before it's used again. ''Hagala'' and ''neitzah'' are not necessary, since one time is not enough for the fatty substances to adhere to the blade so well, but a thorough washing and drying are necessary.<ref>Simla Chadasha 10:11</ref> After a number of ''terefot'' in a row, then ''neitzah'' would be in order, without which, further shechitot would require a kelipah to be removed. If they were alternating kosher and taref, then the ''neitzah'' would be recommended lechtechilah, but bediavad washing or drying the knife after each one would be enough to say that the meat only needs to be washed well.<ref>Simla Chadasha 10:13</ref>
====Bloody Knives====
# In general, one may shecht consecutive animals without cleaning the knife or being concerned for the blood to transfer flavor to each new animal, since there is so much blood exiting the neck, so we are not concerned that any blood will enter. In the absence of bleeding from the neck, then kelipah is recommended. Regardless, it is praiseworthy to wash any raw animal neck one gets from a fresh shechitah.<ref>Simla Chadasha 10:14-15</ref>
# A knife used for many consecutive shechitot has much blood absorbed into it and must be kashered via ''hagala'' or, at least, ''irui'' before cutting hot food with it; otherwise, ''kelipah'' or possibly even ''netilat makom'' would be required.<ref>Simla Chadasha 10:16</ref>
# Dipping the knife into a pot of hot soup prior to ''hagala'' would require ''shishim'' against the ''kelipah'' of the knife and whatever substances are stuck to the blade. The rules of ''Ben Yomo'' and ''Eino Ben Yomo'' also inform circumstances such as these.<ref>Simla Chadasha 10:17</ref>
# Even cutting something cold warrants washing the knife well first.<ref>Simla Chadasha 10:18</ref>
# See the end of Yoreh Deah Siman 10 for more details.

===Knives Used for Idolatry===
# One may not benefit from tools used to worship an idol, therefore, the knife used to slaughter animals for idolatrous sacrifices is prohibited from benefit. That said, killing a healthy animal is arguably more detrimental than it is beneficial, as the animal is no longer alive to grow or work. A dead animal is only good for its meat and entails a necessary loss. Similar arguments could be made for birds. As such, shechting a healthy animal or bird with a knife used for idolatrous activities is permissible, because causing a loss is not considered benefit. However, a sick animal may not be shechted with that knife, as that would be considered an improvement. Some argue the same is true for a very violent or high maintenance animal that comes at a loss to its owner or if the price of meat is higher than the price of the animal it comes from.<ref>Simla Chadasha 10:1</ref>
# If the knife was used to cut wood which was then used for idolatry, then it's permissible. It's only considered a knife of Meshamshei Avodah Zarah when the idol is finished with the knife or sacrifices are slaughtered with it.<ref>Simla Chadasha 10:2</ref>
# A sick animal slaughtered with a knife of Meshamshei Avodah Zarah is entirely prohibited from benefit until one throws away enough meat the value of which is equal to the cost of shechting with it. If there aren't any more knives avaialble, then the cost of shechting must go up.<ref>Simla Chadasha 10:3</ref>
==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

The Shechitah Knife

2023-08-15T21:18:47Z

MordechaiD: /* What Materials Can Be Used for Shechitah */

==What Materials Can Be Used for Shechitah==
# Technically, anything that is detached from the ground and sharp can be used for kosher slaughter, as long as it's free of imperfections. A reed membrane would be good if it doesn't have any splinters that would come out. Practically, however, this is exclusively done with a knife.<ref>Simla Chadasha 6:1</ref>
# One shouldn't use a scythe or even a double edged knife if one side of it is a scythe. Bediavad if he did it and knows he used the kosher side, it's ok, and if he smoothened out the scythe side then he can use it lechatechilah.<ref>Simla Chadasha 6:2</ref>
=== Invalidating Factors===
# A knife cannot have any nicks in it or be used previously with non-Kosher food or for idolatry. It must not be glowing hot or attached. ''See [[Knives That Cannot Be Used for Shechitah]] for details.''

===Detached From Its Source===
# Anything sharp attached to the ground or a body may not be used for shechitah until it is detached.<ref>Simla Chadasha 6:5</ref>
# If it was detached and then reattached, one still should not use it regardless of whether he plans to leave it there (which would render the meat prohibited due to the Gemara's uncertainty) or not (which would be invalid on a rabbinic level). If one's intention is unformulated, we can determine based on context.<ref>Simla Chadasha 6:5</ref>
# An animal's jaw with sharp teeth may not be used, as the gaps between teeth are the same as nicks in a knife, but a singly tooth attached to a jaw is fine. Even a single nail on a severed foot would be ok. Some argue that if it's still attached to a whole limb, such as a whole jaw or whole animal foot, that would be considered "attached" to its source of growth.<ref>Simla Chadasha 6:6</ref>

==Crafting a Shechitah Knife==
Modern day shechitah knives are commonly rectangularly shaped to facilitate shechitah without issues of chaladah and derasa and made with easy to sharpen steel that maintains its edge to minimize pegimot.
[[File:Bluebonecalef2 5000x.jpg|alt=Chalef with Blue Bone Handle, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/chalef-with-blue-bone-handle Chalef with Blue Bone Handle], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]
# One should use a knife that ends in a right angle, not a sharp point, in order to avoid chaladah. In pressing circumstances, can can cover the tip with something light and then shecht (a hard tip cover could lead to derasa).<ref>Simla Chadasha 6:4</ref>
# Some say the top of the knife should also be void of pegimot,<ref>Simla Chadasha 6:4</ref> in case one ends up cutting with the top, while others note how the rectangular knives we use today avoid this issue.<ref>Mateh Asher 6:5</ref>
# The ideal shechitah knife is twice as long as the neck of the target category;<ref>See Simla Chadasha 8:2 and [The Shechitah Process] for more details.</ref> therefore, bird (ofos) knives are usually about five inches long, sheep (dakos) knives are usually nine inches long, and cattle (gasos) knives are usually about sixteen inches long.<ref>See [https://www.yutorah.org/lectures/lecture.cfm/1062724 IBC Experiential Halacha: Chicken Shechita]</ref>
# The instrument used to shecht should preferably be as smooth as possible on both sides. Therefore, although engravings in the blade far from the edge do not render the shechitah invalid, but one should ideally use a knife free of any engravings. Anything sticking out of the side would be a problem even bediavad despite being far from the edge.<ref>Simla Chadasha 9:2</ref>

[[File:Chalefimsizes1 lys 5000x.jpg|alt=Examples of the different size shechitah knives for gasot, dakot, and ofot.
Stainless Steel Chalefim in Select Sizes, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/stainless-steel-chalefim-in-select-sizes Stainless Steel Chalefim in Select Sizes], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]

==Sharpening a Shechitah Knife==
Sharpening a knife is done by grinding the edge against coarse and then fine whetstones, back and forth, one side and then the other, until the knife is sharp and smooth.

==Checking a Shechitah Knife==

==Guides==
* [https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita] by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here]. (Book)
* [https://youtu.be/GUX6ZkoQ2ps Laevi Sussman's Video Guide] (Video)
* [https://www.yutorah.org/lectures/lecture.cfm/1049774/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-basics-of-shechita-knife-sharpening/ IBC Experiential Halacha: Basics of Shechita-Knife Sharpening] (Audio)
* [https://www.yutorah.org/lectures/lecture.cfm/1009887/avraham-moshe/guide-to-sharpening-a-shechita-knife/ Guide to Sharpening a Shechita Knife by Rabbi Avraham Moshe] (PDF)

==Purchasing a Knife==
* [https://thekoshercut.com/ The Kosher Cut]
* [https://jewishknives.com/ JewishKnives.com (Laevi Sussman)]
* [https://www.lublinsky.co.il/category/%D7%9B%D7%9C%D7%99-%D7%A9%D7%97%D7%99%D7%98%D7%94 Lublinsky]

==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

Shechitah (Kosher Slaughter)

2023-08-10T15:23:52Z

MordechaiD: /* Important Sefarim */ sefaria

==The Basics==
The Torah prohibits the consumption of meat and fowl without prior ritual slaughter, known as ''Shechitah''.
===What is Shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.'''
: Shechita is the Jewish religious and humane method of slaughtering permitted animals and poultry for food. It is the only method of producing kosher meat and poultry allowed by Jewish law. It is a most humane method as explained below.
: There is no ritual involved in shechita. It is a cardinal tenet of the Jewish faith that the laws of shechita were divinely given to Moses at Mount Sinai (Deuteronomy XII, 21); the rules governing shechita are codified and defined and are as binding and valued today as ever and they ensure a swift and painless dispatch of the animal. Infringing the laws of shechita renders the meat unconditionally forbidden as food to Jews. The time allowed practice of shechita, marked as it is by compassion and consideration for the welfare of the animal, has been a central pillar in the sustaining of Jewish life for millennia.
: Shechita is performed by a highly trained shochet. The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and immediately results in the irreversible cessation of consciousness. Thus, shechita renders the animal insensible to pain, dispatches and exsanguinates in a swift action, and fulfils all the requirements of humaneness and compassion.

===The Mitzvot===
There is one positive commandment to perform Shechitah, "''VeZavachta... Ka'asher Tziviticha''" (''Devarim'' 12:21) and four negative prohibitions involved - Ever Min HaChai, Nevelah, Terefah, and Dam.
"Nevelah" refers to an animal that was not slaughtered properly. "Terefah" refers to an animal that for one medical reason or another would not have lived out the year and is such prohibited from consumption even though it was slaughtered properly. Nevelot emit Tumat Nevelah (ritual impurity of Nevelah), whereas Terefot are Tehorot (pure).

{| class="wikitable"
|+ Fact Sheet
|-
! Hebrew Term !! English Term !! Requires Shechitah !! Requires [[Kisui HaDam]] !! Details !! Examples
|-
| Behemot Gassot || Large Mammals || Yes || No || Majority of two simanim || Cows
|-
| Behemot Dakkot || Small Mammals || Yes || No || Majority of two simanim || Goats
|-
| Chayot || Wild Animals || Yes || Yes || Majority of two simanim || Deer
|-
| Ofot || Birds || Yes || Yes || Majority of one siman || Chicken
|-
| Chagavim || Locusts || No || No || ||
|-
| Dagim || Fish || No || No || Just kill first || Salmon
|}

==Who Can Be a Shochet==
''For more details, see [[Who Can Be a Shochet]]''

In order to be a shochet, one must be an adult, God-fearing, Jewish male knowledgeable of the laws of Shechitah, skilled in the act of Shechitah, and certified with a "Kabbalah" from a Halachic authority. Special training is needed from a teacher with a tradition; one cannot just learn this skill from books or on his own.

In addition to the actual slaughter, there are a number of specific roles and designations:
* Shochet Ofot - certified for slaughtering fowl
* Shochet Behemot Dakkot - certified for small mammals
* Shochet Behemot Gassot - certified for large animals
* Bodek Simanim - one who checks the neck to ensure the Shechitah was done properly
* Bodek Sakinim - one who checks the Shochet's knife to make sure it's sharp and smooth before allowing him to shecht again
* Bodek - one who checks the inner organs to determine whether or not the animal is a terefah
* Menaker - one who removes the forbidden fats from the animal ("trabering").

==The Knife==
[[File:Sussman ofos knife.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]
''See [[The Shechitah Knife]] for more details.''

One can perform shechitah with a variety of items, but nowadays everybody just uses a knife.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The knife must be sharp ("''Chad''")and smooth (''Chalak'') so that it can swiftly cut what it has to without tearing.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
Different knife lengths are required depending on the width of the neck being slaughtered.<ref>Shulchan Aruch, Yoreh Deah 9</ref>
Knives are sharpened and polished with special whetstones and checked before use.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The shochet checks it from top to bottom from the center, right, and left with his fingernail.<ref>Shulchan Aruch, Yoreh Deah 18</ref>
The knife is commonly rectangular and not pointed, to avoid chaladah.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
[[File:Sussman ofos knife 2.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]

==The Five Laws of Shechitah Every Shochet Must Know==
''See [[The Five Laws of Shechitah]] for more details.''

There are five Halachot leMoshe MiSinai regarding Shechitah. One may not eat from the slaughter of a shochet who does not know them.<ref>Shulchan Aruch Yoreh De’ah 23:1</ref>
# ''Shehiyah'' (Pausing): A pause during the incision renders an animal’s meat non kosher. The knife must move in an uninterrupted motion and never be removed and then reapplied. This occurs if the shochet stops cutting, lifts the knife and then begins cutting again, but we are careful not to allow any pause, even if the knife is not removed from the neck. Such cases include a shochet banging his arm, elbow, or knife into an object, cutting himself; the animal jumping and causing a pause; or if there was something hard or stiff in the veshet during shechita.<ref>Shulchan Aruch, Yoreh Deah 23</ref>
# ''Chaladah'' (Covering/Digging): The knife must be visibly drawn over the throat during slaughter. No covering or blocking it from the flesh by fur, feathers, or other objects. It must not be stabbed into the neck and cut backwards. To avoid this, sheep are sheered and other animal necks are hosed down beforehand.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Derasa'' (Chopping): The cut must be made using a back and forth sawing motion across the throat, not by chopping in a solely downward motion as one cuts a pumpkin or turnip. In order to ensure we do not come to chop, we’re careful not to push down with the index finger, use a heavier than necessary knife, decapitate, or hack at the neck.].<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Hagrama'' (missing): The shechita cut must be made within a defined portion of the esophagus and trachea, this area is called the Makom Ha-Shechita. Cutting anywhere below or above this area would render the animal to be a nevelah. The makom ha shechita is located at the:
#* Upper Kaneh (all animals): Today all are machmir to shecht below the large upper ring of the trachea
#* Upper Veshet (all animals): below the turbatz ha-veshet (the area where the esophagus condenses)
#* Lower Veshet & Kaneh (ofos): birds with crops at the top of the crop, birds without crops at the place where the wings connect to the neck
#* Lower Kaneh (chayos/behemos): the top of the upper lobe of the lung when it is inflated
#* Lower Veshet (chayos/behemos): the place where the esophagus begins to develop little hair like follicles as are present in the stomach.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Ikkur'' (Tearing): If either the esophagus or trachea is torn during shechita, the animal is rendered unkosher. Tearing usually occurs as a result of a nicked or improperly sharpened knife, but may also occur by tearing the esophagus or trachea by hand (usually only a concern in chickens, quail, or other small birds).<ref>Based on [https://www.grandin.com/ritual/rules.shechita.proper.cut.html The rules of Shechita for performing a proper cut during kosher slaughter] and [https://thekoshercut.com/blog/the-five-disqualifying-acts/ The Five Disqualifying Acts - The Kosher Cut]</ref>

==How to Shecht==
''For more information, see [[The Shechitah Process]], [[Intention During Shechitah]], and [[Birkat HaShechitah]]''

The Gemara requires checking the knife before and after every shechita in order to catch a pegima as soon as it happens. Chazal were concerned that the knife might contact dirt on the animal’s skin or hit a bone during shechita and receive a nick and become invalid.<ref>Chullin 10b</ref>
===Before===
# Check the knife
# Tefisah: Locate and grab the Simanim (trachea and esophagus)
# Recite the Beracha ("'[[Birkat HaShechitah|Al HaShechitah]]'")<ref>Shulchan Aruch, Yoreh Deah 19</ref>
===During===
# Severing the trachea, esophagus, carotid arteries, jugular veins and vagus nerve in a swift '''sawing''' action that immediately renders the chicken insensible to pain.
# Let blood drain out.

===After===
# Check the Simanim<ref>Shulchan Aruch, Yoreh Deah 25</ref>
# Check the knife

==Terefot (Treifos) ==
The eight basic issues in terefot are:
# ''Derusah'': clawed at on specific parts of its body.
# ''Nequvah'': a puncture on specific membranes in its body.
# ''Haserah'': missing specific organs.
# ''Nitulah'': a specific organ removed.
# ''Qiruah'': a specific areas on its body torn.
# ''Nifulah'': fallen from a high place.
# ''Pesuqah'': specific body parts severed.
# ''Shiburah'': specific body parts broken.

Nowadays, the lungs are the primary focus of Terefot checking. See [[Glatt Kosher Meat]] for more details.

==Modern Day Industrial Shechitah==
The details of Shechitah are numerous, but nowadays the process is much more standardized, streamlined, and audited by Kashrut agencies. See [[Modern Day Industrial Shechitah | this page]] for more information.

==Where to Learn==
Every Talmid Chacham must be fluent in the laws of Shechitah.<ref>Chullin 9a</ref>
===Classes===
* [https://thekoshercut.com/ The Kosher Cut]
* [https://docs.google.com/document/d/1uVGC7X48OMx2duTlLUyIgc36KtAjw0oQzjQDf6Yg00I/edit Rabbi Avidan Elkin]

===Important Sefarim===
* ''Shulchan Aruch, Yoreh Deah 1-28''
* ''Tevuot Shor'', a commentary on Shulchan Aruch Hilchot Shechitah by Rabbi Alexander Sender Shor. (see this edition on [https://www.hebrewbooks.org/59596 HebrewBooks.org])
* ''Simla Chadasha'', a classic handbook for Shochetim, Rabbi Shor's condensed version of his Tevuot Shor. Available in stores and on [https://www.sefaria.org.il/Simlah%20Chadashah?tab=contents Sefaria]. [https://www.lulu.com/shop/chaim-loike/soft-cover-simlah-translated/paperback/product-125pwmee.html?page=1&pageSize=4 Translated into English by Rabbi Chaim Loike].
* ''Beis Dovid'', the Ashkenazi classic on Hilchos Treifos.
* ''Zivchei Tzedek'', the Sephardi classic on all matters Shechita and Terefot.
* ''[https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita]'' by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here].
* ''Chullin Illuminated, Color Guide To Animal Anatomy With Halachic And Scientific Discussion'', Rabbi Yaakov Dovid Lach, Feldheim Publishers

===Shiurim===
* [https://www.yutorah.org/lectures/lecture.cfm/1007787/rabbi-avidan-elkin/hilchos-shechita-in-modern-meat-industry/ Hilchos Shechita in Modern Meat Industry (Rabbi Avidan Elkin)]
* [https://www.yutorah.org/search/?teacher=83296&category=0,234653 Rabbi Avraham Moshe's classes]
* [https://www.yutorah.org/lectures/lecture.cfm/1062724/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-chicken-shechita/ IBC Experiential Halacha: Chicken Shechita]

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

Knives That Cannot Be Used for Shechitah

2023-08-08T18:15:03Z

MordechaiD: /* Non-Kosher Knives */

''For the more general knife ideas, see [[The Shechitah Knife]].''
==Invalid Knives==
===Pegimot===
# A knife with a pegima (nick) may not be used. Bediavad, if one used it and claims he didn't use that part of the blade, the meat is kosher, but if he didn't realize it was there until afterwards, he has no claim.<ref>Simla Chadasha 6:3</ref>
# Ideally even if one covers the pegimah, he might accidentally use the part with the pegimah.<ref>Simla Chadasha 6:3</ref>
# If the blade has two edges, one must make sure both are free of pegimot.<ref>Simla Chadasha 6:3</ref>
# On Yom Tov or in pressing circumstances, one can cover the pegima and shecht carefully, avoiding the pegimah, as long as there are two neck widths of length left of the knife from the pegimah in either direction and one shechts in a sawing motion. Some say the length is measured from the end of the cloth and not the pegimah. All this applies for two pegimot with enough blade length in between, as well.<ref>Simla Chadasha 6:3</ref>
===Glowing Hot Knife===
# A knife that is heated till it glows (incandescent) may not be used, as the heat from the sides of the blade burns the simanim before the blade finishes severing them, resulting in a piercing instead of a shechitah. The meat would be prohibited on a Torah level. Some are lenient bediavad if the shochet was aware and maneuvered the knife in a way that avoids the sides touching the simanim, but the halacha follows the strict view. Some say the minimum temperature of the metal is Yad Soledet Bo.<ref>Simla Chadasha 9:1</ref>
===Non-Kosher Knives===
''See [[Koshering a Kitchen]] for more details.''
# Due to the temperature of the animal neck and potentially also to the pressure of the knife, one may not use a non-Jew's knife before kashering it or sanding down a layer from both sides of the knife. Hagala is sufficient unless there are holes in the blade, which would then require libun.<ref>Simla Chadasha 10:4</ref>
# Although shochtim bring their own knives to the slaughterhouse, there is still an issue sterilizing their knives in the hot water "baths" the USDA requires slaughterhouse equipment be dipped into.<ref>Rabbi Dovid Cohen from the cRc in [https://crckosher.org/videos/cleaning-chalif-between-shechitos-meat-and-poultry-9/ Cleaning Chalif Between Shechitos (Meat and Poultry 9)]</ref>
====''Ben Yomo''====
# If it was definitely used for non-kosher in the past twenty-four hours (''ben yomo'') but not kashered, a layer must be sliced off (''kelipah'') from the neck, due to the potential for non-kosher substances on the blade to rub off and be absorbed in the neck and because generally these things are not absorbed deeper than a kelipah.<ref>Simla Chadasha 10:5-7</ref>
# Whereas if the blade was properly cleaned of surface substances with neitzah, one would think this halacha does not apply, some argue that even if so, there's still a concern for absorption of flavor facilitated by the heat of the animal neck and the pressure of the blade. Moreover, there may still be hard to see non-kosher substances still present on the blade.<ref>Simla Chadasha 10:5</ref>
# Without kelipah, cooking the meat would require measuring if the kelipah is less than one sixtieth of the rest of the meat and then kelipah.<ref>Simla Chadasha 10:6</ref>
# In circumstances where kelipah is required, one may not shecht with intention to afterwards do kelipah; if the kelipah would just be a stringency, then it is ok.<ref>Simla Chadasha 10:8</ref>
# Washing the knife is insufficient to remove the adhering non-kosher substances.<ref>Simla Chadasha 10:9</ref>
====''Eino Ben Yomo''====
# If the animal was shechted with non-kosher knife that was not used for non-kosher food in the past twenty-four hours (''eino ben yomo''); although the knife should have ideally been kashered, the meat is kosher. The same is true if one is unsure if it was used in the past twenty-four hours. If there is any visible non-kosher substance on the blade, as knives are often not perfectly clean, then the rules of an actual ''ben yomo'' must be followed. Even if one thinks it was clean, there's room to be strict, unless one made sure to do a thorough job or it is a pressing situation.<ref>Simla Chadasha 10:7</ref>
# Regardless, one is not allowed to use an eino ben yomo lechatechilah unless he kashers it first. Bediavad with neitzah ten times (and no less) the meat is permissible, but, ultimately, in all circumstance, a scrupulous person should strive to do kelipah regardless.<ref>Simla Chadasha 10:7</ref>

===Knives Used for Idolatry===
# One may not benefit from tools used to worship an idol, therefore, the knife used to slaughter animals for idolatrous sacrifices is prohibited from benefit. That said, killing a healthy animal is arguably more detrimental than it is beneficial, as the animal is no longer alive to grow or work. A dead animal is only good for its meat and entails a necessary loss. Similar arguments could be made for birds. As such, shechting a healthy animal or bird with a knife used for idolatrous activities is permissible, because causing a loss is not considered benefit. However, a sick animal may not be shechted with that knife, as that would be considered an improvement. Some argue the same is true for a very violent or high maintenance animal that comes at a loss to its owner or if the price of meat is higher than the price of the animal it comes from.<ref>Simla Chadasha 10:1</ref>
# If the knife was used to cut wood which was then used for idolatry, then it's permissible. It's only considered a knife of Meshamshei Avodah Zarah when the idol is finished with the knife or sacrifices are slaughtered with it.<ref>Simla Chadasha 10:2</ref>
# A sick animal slaughtered with a knife of Meshamshei Avodah Zarah is entirely prohibited from benefit until one throws away enough meat the value of which is equal to the cost of shechting with it. If there aren't any more knives avaialble, then the cost of shechting must go up.<ref>Simla Chadasha 10:3</ref>
==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

The Shechitah Knife

2023-08-07T04:19:53Z

MordechaiD: break knife invalidations into separate page

==What Materials Can Be Used for Shechitah==
# Technically, anything that is detached from the ground and sharp can be used for kosher slaughter, as long as it's free of imperfections. A reed membrane would be good if it doesn't have any splinters that would come out. Practically, however, this is exclusively done with a knife.<ref>Simla Chadasha 6:1</ref>
# One shouldn't use a scythe or even a double edged knife if one side of it is a scythe. Bediavad if he did it and knows he used the kosher side, it's ok, and if he smoothened out the scythe side then he can use it lechatechilah.<ref>Simla Chadasha 6:2</ref>
===Detached From Its Source===
# Anything sharp attached to the ground or a body may not be used for shechitah until it is detached.<ref>Simla Chadasha 6:5</ref>
# If it was detached and then reattached, one still should not use it regardless of whether he plans to leave it there (which would render the meat prohibited due to the Gemara's uncertainty) or not (which would be invalid on a rabbinic level). If one's intention is unformulated, we can determine based on context.<ref>Simla Chadasha 6:5</ref>
# An animal's jaw with sharp teeth may not be used, as the gaps between teeth are the same as nicks in a knife, but a singly tooth attached to a jaw is fine. Even a single nail on a severed foot would be ok. Some argue that if it's still attached to a whole limb, such as a whole jaw or whole animal foot, that would be considered "attached" to its source of growth.<ref>Simla Chadasha 6:6</ref>
===Other Invalidating Factors===
''See [[Knives That Cannot Be Used for Shechitah]] for details.
==Crafting a Shechitah Knife==
Modern day shechitah knives are commonly rectangularly shaped to facilitate shechitah without issues of chaladah and derasa and made with easy to sharpen steel that maintains its edge to minimize pegimot.
[[File:Bluebonecalef2 5000x.jpg|alt=Chalef with Blue Bone Handle, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/chalef-with-blue-bone-handle Chalef with Blue Bone Handle], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]
# One should use a knife that ends in a right angle, not a sharp point, in order to avoid chaladah. In pressing circumstances, can can cover the tip with something light and then shecht (a hard tip cover could lead to derasa).<ref>Simla Chadasha 6:4</ref>
# Some say the top of the knife should also be void of pegimot,<ref>Simla Chadasha 6:4</ref> in case one ends up cutting with the top, while others note how the rectangular knives we use today avoid this issue.<ref>Mateh Asher 6:5</ref>
# The ideal shechitah knife is twice as long as the neck of the target category;<ref>See Simla Chadasha 8:2 and [The Shechitah Process] for more details.</ref> therefore, bird (ofos) knives are usually about five inches long, sheep (dakos) knives are usually nine inches long, and cattle (gasos) knives are usually about sixteen inches long.<ref>See [https://www.yutorah.org/lectures/lecture.cfm/1062724 IBC Experiential Halacha: Chicken Shechita]</ref>
# The instrument used to shecht should preferably be as smooth as possible on both sides. Therefore, although engravings in the blade far from the edge do not render the shechitah invalid, but one should ideally use a knife free of any engravings. Anything sticking out of the side would be a problem even bediavad despite being far from the edge.<ref>Simla Chadasha 9:2</ref>

[[File:Chalefimsizes1 lys 5000x.jpg|alt=Examples of the different size shechitah knives for gasot, dakot, and ofot.
Stainless Steel Chalefim in Select Sizes, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/stainless-steel-chalefim-in-select-sizes Stainless Steel Chalefim in Select Sizes], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]

==Sharpening a Shechitah Knife==
Sharpening a knife is done by grinding the edge against coarse and then fine whetstones, back and forth, one side and then the other, until the knife is sharp and smooth.

==Checking a Shechitah Knife==

==Guides==
* [https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita] by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here]. (Book)
* [https://youtu.be/GUX6ZkoQ2ps Laevi Sussman's Video Guide] (Video)
* [https://www.yutorah.org/lectures/lecture.cfm/1049774/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-basics-of-shechita-knife-sharpening/ IBC Experiential Halacha: Basics of Shechita-Knife Sharpening] (Audio)
* [https://www.yutorah.org/lectures/lecture.cfm/1009887/avraham-moshe/guide-to-sharpening-a-shechita-knife/ Guide to Sharpening a Shechita Knife by Rabbi Avraham Moshe] (PDF)

==Purchasing a Knife==
* [https://thekoshercut.com/ The Kosher Cut]
* [https://jewishknives.com/ JewishKnives.com (Laevi Sussman)]
* [https://www.lublinsky.co.il/category/%D7%9B%D7%9C%D7%99-%D7%A9%D7%97%D7%99%D7%98%D7%94 Lublinsky]

==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

Knives That Cannot Be Used for Shechitah

2023-08-07T04:18:23Z

MordechaiD: move from crafting knives

The Shechitah Knife

2023-08-07T04:14:54Z

MordechaiD: /* Non-Kosher Knives */ more on ben yomo

==What Can Be Used for Shechitah==
# Technically, anything that is detached from the ground and sharp can be used for kosher slaughter, as long as it's free of imperfections. A reed membrane would be good if it doesn't have any splinters that would come out. Practically, however, this is exclusively done with a knife.<ref>Simla Chadasha 6:1</ref>
# One shouldn't use a scythe or even a double edged knife if one side of it is a scythe. Bediavad if he did it and knows he used the kosher side, it's ok, and if he smoothened out the scythe side then he can use it lechatechilah.<ref>Simla Chadasha 6:2</ref>
===Detached From Its Source===
# Anything sharp attached to the ground or a body may not be used for shechitah until it is detached.<ref>Simla Chadasha 6:5</ref>
# If it was detached and then reattached, one still should not use it regardless of whether he plans to leave it there (which would render the meat prohibited due to the Gemara's uncertainty) or not (which would be invalid on a rabbinic level). If one's intention is unformulated, we can determine based on context.<ref>Simla Chadasha 6:5</ref>
# An animal's jaw with sharp teeth may not be used, as the gaps between teeth are the same as nicks in a knife, but a singly tooth attached to a jaw is fine. Even a single nail on a severed foot would be ok. Some argue that if it's still attached to a whole limb, such as a whole jaw or whole animal foot, that would be considered "attached" to its source of growth.<ref>Simla Chadasha 6:6</ref>
===Pegimot===
# A knife with a pegima (nick) may not be used. Bediavad, if one used it and claims he didn't use that part of the blade, the meat is kosher, but if he didn't realize it was there until afterwards, he has no claim.<ref>Simla Chadasha 6:3</ref>
# Ideally even if one covers the pegimah, he might accidentally use the part with the pegimah.<ref>Simla Chadasha 6:3</ref>
# If the blade has two edges, one must make sure both are free of pegimot.<ref>Simla Chadasha 6:3</ref>
# On Yom Tov or in pressing circumstances, one can cover the pegima and shecht carefully, avoiding the pegimah, as long as there are two neck widths of length left of the knife from the pegimah in either direction and one shechts in a sawing motion. Some say the length is measured from the end of the cloth and not the pegimah. All this applies for two pegimot with enough blade length in between, as well.<ref>Simla Chadasha 6:3</ref>
===Glowing Hot Knife===
# A knife that is heated till it glows (incandescent) may not be used, as the heat from the sides of the blade burns the simanim before the blade finishes severing them, resulting in a piercing instead of a shechitah. The meat would be prohibited on a Torah level. Some are lenient bediavad if the shochet was aware and maneuvered the knife in a way that avoids the sides touching the simanim, but the halacha follows the strict view. Some say the minimum temperature of the metal is Yad Soledet Bo.<ref>Simla Chadasha 9:1</ref>
===Non-Kosher Knives===
''See [[Koshering a Kitchen]] for more details.''
# Due to the temperature of the animal neck and potentially also to the pressure of the knife, one may not use a non-Jew's knife before kashering it or sanding down a layer from both sides of the knife. Hagala is sufficient unless there are holes in the blade, which would then require libun.<ref>Simla Chadasha 10:4</ref>
====''Ben Yomo''====
# If it was definitely used for non-kosher in the past twenty-four hours (''ben yomo'') but not kashered, a layer must be sliced off (''kelipah'') from the neck, due to the potential for non-kosher substances on the blade to rub off and be absorbed in the neck and because generally these things are not absorbed deeper than a kelipah.<ref>Simla Chadasha 10:5-7</ref>
# Whereas if the blade was properly cleaned of surface substances with neitzah, one would think this halacha does not apply, some argue that even if so, there's still a concern for absorption of flavor facilitated by the heat of the animal neck and the pressure of the blade. Moreover, there may still be hard to see non-kosher substances still present on the blade.<ref>Simla Chadasha 10:5</ref>
# Without kelipah, cooking the meat would require measuring if the kelipah is less than one sixtieth of the rest of the meat and then kelipah.<ref>Simla Chadasha 10:6</ref>
# In circumstances where kelipah is required, one may not shecht with intention to afterwards do kelipah; if the kelipah would just be a stringency, then it is ok.<ref>Simla Chadasha 10:8</ref>
# Washing the knife is insufficient to remove the adhering non-kosher substances.<ref>Simla Chadasha 10:9</ref>
====''Eino Ben Yomo''====
# If the animal was shechted with non-kosher knife that was not used for non-kosher food in the past twenty-four hours (''eino ben yomo''); although the knife should have ideally been kashered, the meat is kosher. The same is true if one is unsure if it was used in the past twenty-four hours. If there is any visible non-kosher substance on the blade, as knives are often not perfectly clean, then the rules of an actual ''ben yomo'' must be followed. Even if one thinks it was clean, there's room to be strict, unless one made sure to do a thorough job or it is a pressing situation.<ref>Simla Chadasha 10:7</ref>
# Regardless, one is not allowed to use an eino ben yomo lechatechilah unless he kashers it first. Bediavad with neitzah ten times (and no less) the meat is permissible, but, ultimately, in all circumstance, a scrupulous person should strive to do kelipah regardless.<ref>Simla Chadasha 10:7</ref>

===Knives Used for Idolatry===
# One may not benefit from tools used to worship an idol, therefore, the knife used to slaughter animals for idolatrous sacrifices is prohibited from benefit. That said, killing a healthy animal is arguably more detrimental than it is beneficial, as the animal is no longer alive to grow or work. A dead animal is only good for its meat and entails a necessary loss. Similar arguments could be made for birds. As such, shechting a healthy animal or bird with a knife used for idolatrous activities is permissible, because causing a loss is not considered benefit. However, a sick animal may not be shechted with that knife, as that would be considered an improvement. Some argue the same is true for a very violent or high maintenance animal that comes at a loss to its owner or if the price of meat is higher than the price of the animal it comes from.<ref>Simla Chadasha 10:1</ref>
# If the knife was used to cut wood which was then used for idolatry, then it's permissible. It's only considered a knife of Meshamshei Avodah Zarah when the idol is finished with the knife or sacrifices are slaughtered with it.<ref>Simla Chadasha 10:2</ref>
# A sick animal slaughtered with a knife of Meshamshei Avodah Zarah is entirely prohibited from benefit until one throws away enough meat the value of which is equal to the cost of shechting with it. If there aren't any more knives avaialble, then the cost of shechting must go up.<ref>Simla Chadasha 10:3</ref>

==Crafting a Shechitah Knife==
Modern day shechitah knives are commonly rectangularly shaped to facilitate shechitah without issues of chaladah and derasa and made with easy to sharpen steel that maintains its edge to minimize pegimot.
[[File:Bluebonecalef2 5000x.jpg|alt=Chalef with Blue Bone Handle, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/chalef-with-blue-bone-handle Chalef with Blue Bone Handle], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]
# One should use a knife that ends in a right angle, not a sharp point, in order to avoid chaladah. In pressing circumstances, can can cover the tip with something light and then shecht (a hard tip cover could lead to derasa).<ref>Simla Chadasha 6:4</ref>
# Some say the top of the knife should also be void of pegimot,<ref>Simla Chadasha 6:4</ref> in case one ends up cutting with the top, while others note how the rectangular knives we use today avoid this issue.<ref>Mateh Asher 6:5</ref>
# The ideal shechitah knife is twice as long as the neck of the target category;<ref>See Simla Chadasha 8:2 and [The Shechitah Process] for more details.</ref> therefore, bird (ofos) knives are usually about five inches long, sheep (dakos) knives are usually nine inches long, and cattle (gasos) knives are usually about sixteen inches long.<ref>See [https://www.yutorah.org/lectures/lecture.cfm/1062724 IBC Experiential Halacha: Chicken Shechita]</ref>
# The instrument used to shecht should preferably be as smooth as possible on both sides. Therefore, although engravings in the blade far from the edge do not render the shechitah invalid, but one should ideally use a knife free of any engravings. Anything sticking out of the side would be a problem even bediavad despite being far from the edge.<ref>Simla Chadasha 9:2</ref>

[[File:Chalefimsizes1 lys 5000x.jpg|alt=Examples of the different size shechitah knives for gasot, dakot, and ofot.
Stainless Steel Chalefim in Select Sizes, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/stainless-steel-chalefim-in-select-sizes Stainless Steel Chalefim in Select Sizes], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]

==Sharpening a Shechitah Knife==
Sharpening a knife is done by grinding the edge against coarse and then fine whetstones, back and forth, one side and then the other, until the knife is sharp and smooth.

==Checking a Shechitah Knife==

==Guides==
* [https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita] by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here]. (Book)
* [https://youtu.be/GUX6ZkoQ2ps Laevi Sussman's Video Guide] (Video)
* [https://www.yutorah.org/lectures/lecture.cfm/1049774/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-basics-of-shechita-knife-sharpening/ IBC Experiential Halacha: Basics of Shechita-Knife Sharpening] (Audio)
* [https://www.yutorah.org/lectures/lecture.cfm/1009887/avraham-moshe/guide-to-sharpening-a-shechita-knife/ Guide to Sharpening a Shechita Knife by Rabbi Avraham Moshe] (PDF)

==Purchasing a Knife==
* [https://thekoshercut.com/ The Kosher Cut]
* [https://jewishknives.com/ JewishKnives.com (Laevi Sussman)]
* [https://www.lublinsky.co.il/category/%D7%9B%D7%9C%D7%99-%D7%A9%D7%97%D7%99%D7%98%D7%94 Lublinsky]

==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

The Shechitah Knife

2023-08-07T00:50:38Z

MordechaiD: /* Non-Kosher Knives */ restructure

==What Can Be Used for Shechitah==
# Technically, anything that is detached from the ground and sharp can be used for kosher slaughter, as long as it's free of imperfections. A reed membrane would be good if it doesn't have any splinters that would come out. Practically, however, this is exclusively done with a knife.<ref>Simla Chadasha 6:1</ref>
# One shouldn't use a scythe or even a double edged knife if one side of it is a scythe. Bediavad if he did it and knows he used the kosher side, it's ok, and if he smoothened out the scythe side then he can use it lechatechilah.<ref>Simla Chadasha 6:2</ref>
===Detached From Its Source===
# Anything sharp attached to the ground or a body may not be used for shechitah until it is detached.<ref>Simla Chadasha 6:5</ref>
# If it was detached and then reattached, one still should not use it regardless of whether he plans to leave it there (which would render the meat prohibited due to the Gemara's uncertainty) or not (which would be invalid on a rabbinic level). If one's intention is unformulated, we can determine based on context.<ref>Simla Chadasha 6:5</ref>
# An animal's jaw with sharp teeth may not be used, as the gaps between teeth are the same as nicks in a knife, but a singly tooth attached to a jaw is fine. Even a single nail on a severed foot would be ok. Some argue that if it's still attached to a whole limb, such as a whole jaw or whole animal foot, that would be considered "attached" to its source of growth.<ref>Simla Chadasha 6:6</ref>
===Pegimot===
# A knife with a pegima (nick) may not be used. Bediavad, if one used it and claims he didn't use that part of the blade, the meat is kosher, but if he didn't realize it was there until afterwards, he has no claim.<ref>Simla Chadasha 6:3</ref>
# Ideally even if one covers the pegimah, he might accidentally use the part with the pegimah.<ref>Simla Chadasha 6:3</ref>
# If the blade has two edges, one must make sure both are free of pegimot.<ref>Simla Chadasha 6:3</ref>
# On Yom Tov or in pressing circumstances, one can cover the pegima and shecht carefully, avoiding the pegimah, as long as there are two neck widths of length left of the knife from the pegimah in either direction and one shechts in a sawing motion. Some say the length is measured from the end of the cloth and not the pegimah. All this applies for two pegimot with enough blade length in between, as well.<ref>Simla Chadasha 6:3</ref>
===Glowing Hot Knife===
# A knife that is heated till it glows (incandescent) may not be used, as the heat from the sides of the blade burns the simanim before the blade finishes severing them, resulting in a piercing instead of a shechitah. The meat would be prohibited on a Torah level. Some are lenient bediavad if the shochet was aware and maneuvered the knife in a way that avoids the sides touching the simanim, but the halacha follows the strict view. Some say the minimum temperature of the metal is Yad Soledet Bo.<ref>Simla Chadasha 9:1</ref>
===Non-Kosher Knives===
''See [[Koshering a Kitchen]] for more details.''
# Due to the temperature of the animal neck and potentially also to the pressure of the knife, one may not use a non-Jew's knife before kashering it or sanding down a layer from both sides of the knife. Hagala is sufficient unless there are holes in the blade, which would then require libun.<ref>Simla Chadasha 10:4</ref>
====''Eino Ben Yomo''====
# If the animal was shechted with non-kosher knife that was not used for non-kosher food in the past twenty-four hours (''eino ben yomo''); although the knife should have ideally been kashered, the meat is kosher. The same is true if one is unsure if it was used in the past twenty-four hours. If there is any visible non-kosher substance on the blade, as knives are often not perfectly clean, then the rules of an actual ben yomo must be followed as below. Even if one thinks it was clean, there's room to be strict as below, unless one made sure to do a thorough job or it is a pressing situation.<ref>Simla Chadasha 10:7</ref>
====''Ben Yomo''====
# If it was definitely used for non-kosher in the past twenty-four hours (''ben yomo'') but not kashered, a layer must be sliced off (''kelipah'') from the neck, due to the potential for non-kosher substances on the blade to rub off and be absorbed in the neck and because generally these things are not absorbed deeper than a kelipah.<ref>Simla Chadasha 10:5-7</ref>
# Whereas if the blade was properly cleaned of surface substances with neitzah, one would think this halacha does not apply, some argue that even if so, there's still a concern for absorption of flavor facilitated by the heat of the animal neck and the pressure of the blade. Moreover, there may still be hard to see non-kosher substances still present on the blade.<ref>Simla Chadasha 10:5</ref>
# Without kelipah, cooking the meat would require measuring if the kelipah is less than one sixtieth of the rest of the meat and then kelipah.<ref>Simla Chadasha 10:6</ref>

===Knives Used for Idolatry===
# One may not benefit from tools used to worship an idol, therefore, the knife used to slaughter animals for idolatrous sacrifices is prohibited from benefit. That said, killing a healthy animal is arguably more detrimental than it is beneficial, as the animal is no longer alive to grow or work. A dead animal is only good for its meat and entails a necessary loss. Similar arguments could be made for birds. As such, shechting a healthy animal or bird with a knife used for idolatrous activities is permissible, because causing a loss is not considered benefit. However, a sick animal may not be shechted with that knife, as that would be considered an improvement. Some argue the same is true for a very violent or high maintenance animal that comes at a loss to its owner or if the price of meat is higher than the price of the animal it comes from.<ref>Simla Chadasha 10:1</ref>
# If the knife was used to cut wood which was then used for idolatry, then it's permissible. It's only considered a knife of Meshamshei Avodah Zarah when the idol is finished with the knife or sacrifices are slaughtered with it.<ref>Simla Chadasha 10:2</ref>
# A sick animal slaughtered with a knife of Meshamshei Avodah Zarah is entirely prohibited from benefit until one throws away enough meat the value of which is equal to the cost of shechting with it. If there aren't any more knives avaialble, then the cost of shechting must go up.<ref>Simla Chadasha 10:3</ref>

==Crafting a Shechitah Knife==
Modern day shechitah knives are commonly rectangularly shaped to facilitate shechitah without issues of chaladah and derasa and made with easy to sharpen steel that maintains its edge to minimize pegimot.
[[File:Bluebonecalef2 5000x.jpg|alt=Chalef with Blue Bone Handle, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/chalef-with-blue-bone-handle Chalef with Blue Bone Handle], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]
# One should use a knife that ends in a right angle, not a sharp point, in order to avoid chaladah. In pressing circumstances, can can cover the tip with something light and then shecht (a hard tip cover could lead to derasa).<ref>Simla Chadasha 6:4</ref>
# Some say the top of the knife should also be void of pegimot,<ref>Simla Chadasha 6:4</ref> in case one ends up cutting with the top, while others note how the rectangular knives we use today avoid this issue.<ref>Mateh Asher 6:5</ref>
# The ideal shechitah knife is twice as long as the neck of the target category;<ref>See Simla Chadasha 8:2 and [The Shechitah Process] for more details.</ref> therefore, bird (ofos) knives are usually about five inches long, sheep (dakos) knives are usually nine inches long, and cattle (gasos) knives are usually about sixteen inches long.<ref>See [https://www.yutorah.org/lectures/lecture.cfm/1062724 IBC Experiential Halacha: Chicken Shechita]</ref>
# The instrument used to shecht should preferably be as smooth as possible on both sides. Therefore, although engravings in the blade far from the edge do not render the shechitah invalid, but one should ideally use a knife free of any engravings. Anything sticking out of the side would be a problem even bediavad despite being far from the edge.<ref>Simla Chadasha 9:2</ref>

[[File:Chalefimsizes1 lys 5000x.jpg|alt=Examples of the different size shechitah knives for gasot, dakot, and ofot.
Stainless Steel Chalefim in Select Sizes, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/stainless-steel-chalefim-in-select-sizes Stainless Steel Chalefim in Select Sizes], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]

==Sharpening a Shechitah Knife==
Sharpening a knife is done by grinding the edge against coarse and then fine whetstones, back and forth, one side and then the other, until the knife is sharp and smooth.

==Checking a Shechitah Knife==

==Guides==
* [https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita] by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here]. (Book)
* [https://youtu.be/GUX6ZkoQ2ps Laevi Sussman's Video Guide] (Video)
* [https://www.yutorah.org/lectures/lecture.cfm/1049774/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-basics-of-shechita-knife-sharpening/ IBC Experiential Halacha: Basics of Shechita-Knife Sharpening] (Audio)
* [https://www.yutorah.org/lectures/lecture.cfm/1009887/avraham-moshe/guide-to-sharpening-a-shechita-knife/ Guide to Sharpening a Shechita Knife by Rabbi Avraham Moshe] (PDF)

==Purchasing a Knife==
* [https://thekoshercut.com/ The Kosher Cut]
* [https://jewishknives.com/ JewishKnives.com (Laevi Sussman)]
* [https://www.lublinsky.co.il/category/%D7%9B%D7%9C%D7%99-%D7%A9%D7%97%D7%99%D7%98%D7%94 Lublinsky]

==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

The Shechitah Knife

2023-07-23T16:13:15Z

MordechaiD: /* Non-Kosher Knives */

==What Can Be Used for Shechitah==
# Technically, anything that is detached from the ground and sharp can be used for kosher slaughter, as long as it's free of imperfections. A reed membrane would be good if it doesn't have any splinters that would come out. Practically, however, this is exclusively done with a knife.<ref>Simla Chadasha 6:1</ref>
# One shouldn't use a scythe or even a double edged knife if one side of it is a scythe. Bediavad if he did it and knows he used the kosher side, it's ok, and if he smoothened out the scythe side then he can use it lechatechilah.<ref>Simla Chadasha 6:2</ref>
===Detached From Its Source===
# Anything sharp attached to the ground or a body may not be used for shechitah until it is detached.<ref>Simla Chadasha 6:5</ref>
# If it was detached and then reattached, one still should not use it regardless of whether he plans to leave it there (which would render the meat prohibited due to the Gemara's uncertainty) or not (which would be invalid on a rabbinic level). If one's intention is unformulated, we can determine based on context.<ref>Simla Chadasha 6:5</ref>
# An animal's jaw with sharp teeth may not be used, as the gaps between teeth are the same as nicks in a knife, but a singly tooth attached to a jaw is fine. Even a single nail on a severed foot would be ok. Some argue that if it's still attached to a whole limb, such as a whole jaw or whole animal foot, that would be considered "attached" to its source of growth.<ref>Simla Chadasha 6:6</ref>
===Pegimot===
# A knife with a pegima (nick) may not be used. Bediavad, if one used it and claims he didn't use that part of the blade, the meat is kosher, but if he didn't realize it was there until afterwards, he has no claim.<ref>Simla Chadasha 6:3</ref>
# Ideally even if one covers the pegimah, he might accidentally use the part with the pegimah.<ref>Simla Chadasha 6:3</ref>
# If the blade has two edges, one must make sure both are free of pegimot.<ref>Simla Chadasha 6:3</ref>
# On Yom Tov or in pressing circumstances, one can cover the pegima and shecht carefully, avoiding the pegimah, as long as there are two neck widths of length left of the knife from the pegimah in either direction and one shechts in a sawing motion. Some say the length is measured from the end of the cloth and not the pegimah. All this applies for two pegimot with enough blade length in between, as well.<ref>Simla Chadasha 6:3</ref>
===Glowing Hot Knife===
# A knife that is heated till it glows (incandescent) may not be used, as the heat from the sides of the blade burns the simanim before the blade finishes severing them, resulting in a piercing instead of a shechitah. The meat would be prohibited on a Torah level. Some are lenient bediavad if the shochet was aware and maneuvered the knife in a way that avoids the sides touching the simanim, but the halacha follows the strict view. Some say the minimum temperature of the metal is Yad Soledet Bo.<ref>Simla Chadasha 9:1</ref>
===Non-Kosher Knives===
''See [[Koshering a Kitchen]] for more details.''
# Due to the temperature of the animal neck and potentially also to the pressure of the knife, one may not use a non-Jew's knife before kashering it or sanding down a layer from both sides of the knife. Hagala is sufficient unless there are holes in the blade, which would then require libun.<ref>Simla Chadasha 10:4</ref>
# If the animal was shechted with non-kosher knife that was not used for non-kosher food in the past twenty-four hours (eino ben yomo); although, the knife should have ideally been kashered, the meat is kosher. The same is true if one is unsure if it was used in the past twenty-four hours. If there is any visible non-kosher substance on the blade, as knives are often not perfectly clean, then the rules of an actual ben yomo must be followed as below. Even if one thinks it was clean, there's room to be strict as below, unless one made sure to do a thorough job or it is a pressing situation.<ref>Simla Chadasha 10:7</ref>
# If it was definitely used for non-kosher in the past twenty-four hours (ben yomo) but not kashered, a layer must be sliced off (kelipah) from the neck, due to the potential for non-kosher substances on the blade to rub off and be absorbed in the neck and generally these things are not absorbed deeper than a kelipah. Some argue that even if the knife was cleaned of surface substances properly with neitzah, there's still a concern for absorption of flavor facilitated by the heat of the animal neck and the pressure of the blade as well as non-kosher substances that are hard to see but still present on the blade. Without kelipah, cooking the meat would require measuring if the kelipah is less than one sixtieth of the rest of the meat and then kelipah.<ref>Simla Chadasha 10:5-7</ref>

===Knives Used for Idolatry===
# One may not benefit from tools used to worship an idol, therefore, the knife used to slaughter animals for idolatrous sacrifices is prohibited from benefit. That said, killing a healthy animal is arguably more detrimental than it is beneficial, as the animal is no longer alive to grow or work. A dead animal is only good for its meat and entails a necessary loss. Similar arguments could be made for birds. As such, shechting a healthy animal or bird with a knife used for idolatrous activities is permissible, because causing a loss is not considered benefit. However, a sick animal may not be shechted with that knife, as that would be considered an improvement. Some argue the same is true for a very violent or high maintenance animal that comes at a loss to its owner or if the price of meat is higher than the price of the animal it comes from.<ref>Simla Chadasha 10:1</ref>
# If the knife was used to cut wood which was then used for idolatry, then it's permissible. It's only considered a knife of Meshamshei Avodah Zarah when the idol is finished with the knife or sacrifices are slaughtered with it.<ref>Simla Chadasha 10:2</ref>
# A sick animal slaughtered with a knife of Meshamshei Avodah Zarah is entirely prohibited from benefit until one throws away enough meat the value of which is equal to the cost of shechting with it. If there aren't any more knives avaialble, then the cost of shechting must go up.<ref>Simla Chadasha 10:3</ref>

==Crafting a Shechitah Knife==
Modern day shechitah knives are commonly rectangularly shaped to facilitate shechitah without issues of chaladah and derasa and made with easy to sharpen steel that maintains its edge to minimize pegimot.
[[File:Bluebonecalef2 5000x.jpg|alt=Chalef with Blue Bone Handle, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/chalef-with-blue-bone-handle Chalef with Blue Bone Handle], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]
# One should use a knife that ends in a right angle, not a sharp point, in order to avoid chaladah. In pressing circumstances, can can cover the tip with something light and then shecht (a hard tip cover could lead to derasa).<ref>Simla Chadasha 6:4</ref>
# Some say the top of the knife should also be void of pegimot,<ref>Simla Chadasha 6:4</ref> in case one ends up cutting with the top, while others note how the rectangular knives we use today avoid this issue.<ref>Mateh Asher 6:5</ref>
# The ideal shechitah knife is twice as long as the neck of the target category;<ref>See Simla Chadasha 8:2 and [The Shechitah Process] for more details.</ref> therefore, bird (ofos) knives are usually about five inches long, sheep (dakos) knives are usually nine inches long, and cattle (gasos) knives are usually about sixteen inches long.<ref>See [https://www.yutorah.org/lectures/lecture.cfm/1062724 IBC Experiential Halacha: Chicken Shechita]</ref>
# The instrument used to shecht should preferably be as smooth as possible on both sides. Therefore, although engravings in the blade far from the edge do not render the shechitah invalid, but one should ideally use a knife free of any engravings. Anything sticking out of the side would be a problem even bediavad despite being far from the edge.<ref>Simla Chadasha 9:2</ref>

[[File:Chalefimsizes1 lys 5000x.jpg|alt=Examples of the different size shechitah knives for gasot, dakot, and ofot.
Stainless Steel Chalefim in Select Sizes, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/stainless-steel-chalefim-in-select-sizes Stainless Steel Chalefim in Select Sizes], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]

==Sharpening a Shechitah Knife==
Sharpening a knife is done by grinding the edge against coarse and then fine whetstones, back and forth, one side and then the other, until the knife is sharp and smooth.

==Checking a Shechitah Knife==

==Guides==
* [https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita] by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here]. (Book)
* [https://youtu.be/GUX6ZkoQ2ps Laevi Sussman's Video Guide] (Video)
* [https://www.yutorah.org/lectures/lecture.cfm/1049774/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-basics-of-shechita-knife-sharpening/ IBC Experiential Halacha: Basics of Shechita-Knife Sharpening] (Audio)
* [https://www.yutorah.org/lectures/lecture.cfm/1009887/avraham-moshe/guide-to-sharpening-a-shechita-knife/ Guide to Sharpening a Shechita Knife by Rabbi Avraham Moshe] (PDF)

==Purchasing a Knife==
* [https://thekoshercut.com/ The Kosher Cut]
* [https://jewishknives.com/ JewishKnives.com (Laevi Sussman)]
* [https://www.lublinsky.co.il/category/%D7%9B%D7%9C%D7%99-%D7%A9%D7%97%D7%99%D7%98%D7%94 Lublinsky]

==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

The Shechitah Knife

2023-07-23T16:13:03Z

MordechaiD: /* Non-Kosher Knives */

==What Can Be Used for Shechitah==
# Technically, anything that is detached from the ground and sharp can be used for kosher slaughter, as long as it's free of imperfections. A reed membrane would be good if it doesn't have any splinters that would come out. Practically, however, this is exclusively done with a knife.<ref>Simla Chadasha 6:1</ref>
# One shouldn't use a scythe or even a double edged knife if one side of it is a scythe. Bediavad if he did it and knows he used the kosher side, it's ok, and if he smoothened out the scythe side then he can use it lechatechilah.<ref>Simla Chadasha 6:2</ref>
===Detached From Its Source===
# Anything sharp attached to the ground or a body may not be used for shechitah until it is detached.<ref>Simla Chadasha 6:5</ref>
# If it was detached and then reattached, one still should not use it regardless of whether he plans to leave it there (which would render the meat prohibited due to the Gemara's uncertainty) or not (which would be invalid on a rabbinic level). If one's intention is unformulated, we can determine based on context.<ref>Simla Chadasha 6:5</ref>
# An animal's jaw with sharp teeth may not be used, as the gaps between teeth are the same as nicks in a knife, but a singly tooth attached to a jaw is fine. Even a single nail on a severed foot would be ok. Some argue that if it's still attached to a whole limb, such as a whole jaw or whole animal foot, that would be considered "attached" to its source of growth.<ref>Simla Chadasha 6:6</ref>
===Pegimot===
# A knife with a pegima (nick) may not be used. Bediavad, if one used it and claims he didn't use that part of the blade, the meat is kosher, but if he didn't realize it was there until afterwards, he has no claim.<ref>Simla Chadasha 6:3</ref>
# Ideally even if one covers the pegimah, he might accidentally use the part with the pegimah.<ref>Simla Chadasha 6:3</ref>
# If the blade has two edges, one must make sure both are free of pegimot.<ref>Simla Chadasha 6:3</ref>
# On Yom Tov or in pressing circumstances, one can cover the pegima and shecht carefully, avoiding the pegimah, as long as there are two neck widths of length left of the knife from the pegimah in either direction and one shechts in a sawing motion. Some say the length is measured from the end of the cloth and not the pegimah. All this applies for two pegimot with enough blade length in between, as well.<ref>Simla Chadasha 6:3</ref>
===Glowing Hot Knife===
# A knife that is heated till it glows (incandescent) may not be used, as the heat from the sides of the blade burns the simanim before the blade finishes severing them, resulting in a piercing instead of a shechitah. The meat would be prohibited on a Torah level. Some are lenient bediavad if the shochet was aware and maneuvered the knife in a way that avoids the sides touching the simanim, but the halacha follows the strict view. Some say the minimum temperature of the metal is Yad Soledet Bo.<ref>Simla Chadasha 9:1</ref>
===Non-Kosher Knives===
''See [Koshering a Kitchen] for more details.''
# Due to the temperature of the animal neck and potentially also to the pressure of the knife, one may not use a non-Jew's knife before kashering it or sanding down a layer from both sides of the knife. Hagala is sufficient unless there are holes in the blade, which would then require libun.<ref>Simla Chadasha 10:4</ref>
# If the animal was shechted with non-kosher knife that was not used for non-kosher food in the past twenty-four hours (eino ben yomo); although, the knife should have ideally been kashered, the meat is kosher. The same is true if one is unsure if it was used in the past twenty-four hours. If there is any visible non-kosher substance on the blade, as knives are often not perfectly clean, then the rules of an actual ben yomo must be followed as below. Even if one thinks it was clean, there's room to be strict as below, unless one made sure to do a thorough job or it is a pressing situation.<ref>Simla Chadasha 10:7</ref>
# If it was definitely used for non-kosher in the past twenty-four hours (ben yomo) but not kashered, a layer must be sliced off (kelipah) from the neck, due to the potential for non-kosher substances on the blade to rub off and be absorbed in the neck and generally these things are not absorbed deeper than a kelipah. Some argue that even if the knife was cleaned of surface substances properly with neitzah, there's still a concern for absorption of flavor facilitated by the heat of the animal neck and the pressure of the blade as well as non-kosher substances that are hard to see but still present on the blade. Without kelipah, cooking the meat would require measuring if the kelipah is less than one sixtieth of the rest of the meat and then kelipah.<ref>Simla Chadasha 10:5-7</ref>

===Knives Used for Idolatry===
# One may not benefit from tools used to worship an idol, therefore, the knife used to slaughter animals for idolatrous sacrifices is prohibited from benefit. That said, killing a healthy animal is arguably more detrimental than it is beneficial, as the animal is no longer alive to grow or work. A dead animal is only good for its meat and entails a necessary loss. Similar arguments could be made for birds. As such, shechting a healthy animal or bird with a knife used for idolatrous activities is permissible, because causing a loss is not considered benefit. However, a sick animal may not be shechted with that knife, as that would be considered an improvement. Some argue the same is true for a very violent or high maintenance animal that comes at a loss to its owner or if the price of meat is higher than the price of the animal it comes from.<ref>Simla Chadasha 10:1</ref>
# If the knife was used to cut wood which was then used for idolatry, then it's permissible. It's only considered a knife of Meshamshei Avodah Zarah when the idol is finished with the knife or sacrifices are slaughtered with it.<ref>Simla Chadasha 10:2</ref>
# A sick animal slaughtered with a knife of Meshamshei Avodah Zarah is entirely prohibited from benefit until one throws away enough meat the value of which is equal to the cost of shechting with it. If there aren't any more knives avaialble, then the cost of shechting must go up.<ref>Simla Chadasha 10:3</ref>

==Crafting a Shechitah Knife==
Modern day shechitah knives are commonly rectangularly shaped to facilitate shechitah without issues of chaladah and derasa and made with easy to sharpen steel that maintains its edge to minimize pegimot.
[[File:Bluebonecalef2 5000x.jpg|alt=Chalef with Blue Bone Handle, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/chalef-with-blue-bone-handle Chalef with Blue Bone Handle], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]
# One should use a knife that ends in a right angle, not a sharp point, in order to avoid chaladah. In pressing circumstances, can can cover the tip with something light and then shecht (a hard tip cover could lead to derasa).<ref>Simla Chadasha 6:4</ref>
# Some say the top of the knife should also be void of pegimot,<ref>Simla Chadasha 6:4</ref> in case one ends up cutting with the top, while others note how the rectangular knives we use today avoid this issue.<ref>Mateh Asher 6:5</ref>
# The ideal shechitah knife is twice as long as the neck of the target category;<ref>See Simla Chadasha 8:2 and [The Shechitah Process] for more details.</ref> therefore, bird (ofos) knives are usually about five inches long, sheep (dakos) knives are usually nine inches long, and cattle (gasos) knives are usually about sixteen inches long.<ref>See [https://www.yutorah.org/lectures/lecture.cfm/1062724 IBC Experiential Halacha: Chicken Shechita]</ref>
# The instrument used to shecht should preferably be as smooth as possible on both sides. Therefore, although engravings in the blade far from the edge do not render the shechitah invalid, but one should ideally use a knife free of any engravings. Anything sticking out of the side would be a problem even bediavad despite being far from the edge.<ref>Simla Chadasha 9:2</ref>

[[File:Chalefimsizes1 lys 5000x.jpg|alt=Examples of the different size shechitah knives for gasot, dakot, and ofot.
Stainless Steel Chalefim in Select Sizes, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/stainless-steel-chalefim-in-select-sizes Stainless Steel Chalefim in Select Sizes], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]

==Sharpening a Shechitah Knife==
Sharpening a knife is done by grinding the edge against coarse and then fine whetstones, back and forth, one side and then the other, until the knife is sharp and smooth.

==Checking a Shechitah Knife==

==Guides==
* [https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita] by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here]. (Book)
* [https://youtu.be/GUX6ZkoQ2ps Laevi Sussman's Video Guide] (Video)
* [https://www.yutorah.org/lectures/lecture.cfm/1049774/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-basics-of-shechita-knife-sharpening/ IBC Experiential Halacha: Basics of Shechita-Knife Sharpening] (Audio)
* [https://www.yutorah.org/lectures/lecture.cfm/1009887/avraham-moshe/guide-to-sharpening-a-shechita-knife/ Guide to Sharpening a Shechita Knife by Rabbi Avraham Moshe] (PDF)

==Purchasing a Knife==
* [https://thekoshercut.com/ The Kosher Cut]
* [https://jewishknives.com/ JewishKnives.com (Laevi Sussman)]
* [https://www.lublinsky.co.il/category/%D7%9B%D7%9C%D7%99-%D7%A9%D7%97%D7%99%D7%98%D7%94 Lublinsky]

==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

Shechitah (Kosher Slaughter)

2023-07-21T20:01:36Z

MordechaiD: /* Important Sefarim */

==The Basics==
The Torah prohibits the consumption of meat and fowl without prior ritual slaughter, known as ''Shechitah''.
===What is Shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.'''
: Shechita is the Jewish religious and humane method of slaughtering permitted animals and poultry for food. It is the only method of producing kosher meat and poultry allowed by Jewish law. It is a most humane method as explained below.
: There is no ritual involved in shechita. It is a cardinal tenet of the Jewish faith that the laws of shechita were divinely given to Moses at Mount Sinai (Deuteronomy XII, 21); the rules governing shechita are codified and defined and are as binding and valued today as ever and they ensure a swift and painless dispatch of the animal. Infringing the laws of shechita renders the meat unconditionally forbidden as food to Jews. The time allowed practice of shechita, marked as it is by compassion and consideration for the welfare of the animal, has been a central pillar in the sustaining of Jewish life for millennia.
: Shechita is performed by a highly trained shochet. The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and immediately results in the irreversible cessation of consciousness. Thus, shechita renders the animal insensible to pain, dispatches and exsanguinates in a swift action, and fulfils all the requirements of humaneness and compassion.

===The Mitzvot===
There is one positive commandment to perform Shechitah, "''VeZavachta... Ka'asher Tziviticha''" (''Devarim'' 12:21) and four negative prohibitions involved - Ever Min HaChai, Nevelah, Terefah, and Dam.
"Nevelah" refers to an animal that was not slaughtered properly. "Terefah" refers to an animal that for one medical reason or another would not have lived out the year and is such prohibited from consumption even though it was slaughtered properly. Nevelot emit Tumat Nevelah (ritual impurity of Nevelah), whereas Terefot are Tehorot (pure).

{| class="wikitable"
|+ Fact Sheet
|-
! Hebrew Term !! English Term !! Requires Shechitah !! Requires [[Kisui HaDam]] !! Details !! Examples
|-
| Behemot Gassot || Large Mammals || Yes || No || Majority of two simanim || Cows
|-
| Behemot Dakkot || Small Mammals || Yes || No || Majority of two simanim || Goats
|-
| Chayot || Wild Animals || Yes || Yes || Majority of two simanim || Deer
|-
| Ofot || Birds || Yes || Yes || Majority of one siman || Chicken
|-
| Chagavim || Locusts || No || No || ||
|-
| Dagim || Fish || No || No || Just kill first || Salmon
|}

==Who Can Be a Shochet==
''For more details, see [[Who Can Be a Shochet]]''

In order to be a shochet, one must be an adult, God-fearing, Jewish male knowledgeable of the laws of Shechitah, skilled in the act of Shechitah, and certified with a "Kabbalah" from a Halachic authority. Special training is needed from a teacher with a tradition; one cannot just learn this skill from books or on his own.

In addition to the actual slaughter, there are a number of specific roles and designations:
* Shochet Ofot - certified for slaughtering fowl
* Shochet Behemot Dakkot - certified for small mammals
* Shochet Behemot Gassot - certified for large animals
* Bodek Simanim - one who checks the neck to ensure the Shechitah was done properly
* Bodek Sakinim - one who checks the Shochet's knife to make sure it's sharp and smooth before allowing him to shecht again
* Bodek - one who checks the inner organs to determine whether or not the animal is a terefah
* Menaker - one who removes the forbidden fats from the animal ("trabering").

==The Knife==
[[File:Sussman ofos knife.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]
''See [[The Shechitah Knife]] for more details.''

One can perform shechitah with a variety of items, but nowadays everybody just uses a knife.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The knife must be sharp ("''Chad''")and smooth (''Chalak'') so that it can swiftly cut what it has to without tearing.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
Different knife lengths are required depending on the width of the neck being slaughtered.<ref>Shulchan Aruch, Yoreh Deah 9</ref>
Knives are sharpened and polished with special whetstones and checked before use.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The shochet checks it from top to bottom from the center, right, and left with his fingernail.<ref>Shulchan Aruch, Yoreh Deah 18</ref>
The knife is commonly rectangular and not pointed, to avoid chaladah.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
[[File:Sussman ofos knife 2.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]

==The Five Laws of Shechitah Every Shochet Must Know==
''See [[The Five Laws of Shechitah]] for more details.''

There are five Halachot leMoshe MiSinai regarding Shechitah. One may not eat from the slaughter of a shochet who does not know them.<ref>Shulchan Aruch Yoreh De’ah 23:1</ref>
# ''Shehiyah'' (Pausing): A pause during the incision renders an animal’s meat non kosher. The knife must move in an uninterrupted motion and never be removed and then reapplied. This occurs if the shochet stops cutting, lifts the knife and then begins cutting again, but we are careful not to allow any pause, even if the knife is not removed from the neck. Such cases include a shochet banging his arm, elbow, or knife into an object, cutting himself; the animal jumping and causing a pause; or if there was something hard or stiff in the veshet during shechita.<ref>Shulchan Aruch, Yoreh Deah 23</ref>
# ''Chaladah'' (Covering/Digging): The knife must be visibly drawn over the throat during slaughter. No covering or blocking it from the flesh by fur, feathers, or other objects. It must not be stabbed into the neck and cut backwards. To avoid this, sheep are sheered and other animal necks are hosed down beforehand.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Derasa'' (Chopping): The cut must be made using a back and forth sawing motion across the throat, not by chopping in a solely downward motion as one cuts a pumpkin or turnip. In order to ensure we do not come to chop, we’re careful not to push down with the index finger, use a heavier than necessary knife, decapitate, or hack at the neck.].<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Hagrama'' (missing): The shechita cut must be made within a defined portion of the esophagus and trachea, this area is called the Makom Ha-Shechita. Cutting anywhere below or above this area would render the animal to be a nevelah. The makom ha shechita is located at the:
#* Upper Kaneh (all animals): Today all are machmir to shecht below the large upper ring of the trachea
#* Upper Veshet (all animals): below the turbatz ha-veshet (the area where the esophagus condenses)
#* Lower Veshet & Kaneh (ofos): birds with crops at the top of the crop, birds without crops at the place where the wings connect to the neck
#* Lower Kaneh (chayos/behemos): the top of the upper lobe of the lung when it is inflated
#* Lower Veshet (chayos/behemos): the place where the esophagus begins to develop little hair like follicles as are present in the stomach.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Ikkur'' (Tearing): If either the esophagus or trachea is torn during shechita, the animal is rendered unkosher. Tearing usually occurs as a result of a nicked or improperly sharpened knife, but may also occur by tearing the esophagus or trachea by hand (usually only a concern in chickens, quail, or other small birds).<ref>Based on [https://www.grandin.com/ritual/rules.shechita.proper.cut.html The rules of Shechita for performing a proper cut during kosher slaughter] and [https://thekoshercut.com/blog/the-five-disqualifying-acts/ The Five Disqualifying Acts - The Kosher Cut]</ref>

==How to Shecht==
''For more information, see [[The Shechitah Process]], [[Intention During Shechitah]], and [[Birkat HaShechitah]]''

The Gemara requires checking the knife before and after every shechita in order to catch a pegima as soon as it happens. Chazal were concerned that the knife might contact dirt on the animal’s skin or hit a bone during shechita and receive a nick and become invalid.<ref>Chullin 10b</ref>
===Before===
# Check the knife
# Tefisah: Locate and grab the Simanim (trachea and esophagus)
# Recite the Beracha ("'[[Birkat HaShechitah|Al HaShechitah]]'")<ref>Shulchan Aruch, Yoreh Deah 19</ref>
===During===
# Severing the trachea, esophagus, carotid arteries, jugular veins and vagus nerve in a swift '''sawing''' action that immediately renders the chicken insensible to pain.
# Let blood drain out.

===After===
# Check the Simanim<ref>Shulchan Aruch, Yoreh Deah 25</ref>
# Check the knife

==Terefot (Treifos) ==
The eight basic issues in terefot are:
# ''Derusah'': clawed at on specific parts of its body.
# ''Nequvah'': a puncture on specific membranes in its body.
# ''Haserah'': missing specific organs.
# ''Nitulah'': a specific organ removed.
# ''Qiruah'': a specific areas on its body torn.
# ''Nifulah'': fallen from a high place.
# ''Pesuqah'': specific body parts severed.
# ''Shiburah'': specific body parts broken.

Nowadays, the lungs are the primary focus of Terefot checking. See [[Glatt Kosher Meat]] for more details.

==Modern Day Industrial Shechitah==
The details of Shechitah are numerous, but nowadays the process is much more standardized, streamlined, and audited by Kashrut agencies. See [[Modern Day Industrial Shechitah | this page]] for more information.

==Where to Learn==
Every Talmid Chacham must be fluent in the laws of Shechitah.<ref>Chullin 9a</ref>
===Classes===
* [https://thekoshercut.com/ The Kosher Cut]
* [https://docs.google.com/document/d/1uVGC7X48OMx2duTlLUyIgc36KtAjw0oQzjQDf6Yg00I/edit Rabbi Avidan Elkin]

===Important Sefarim===
* ''Shulchan Aruch, Yoreh Deah 1-28''
* ''Tevuot Shor'', a commentary on Shulchan Aruch Hilchot Shechitah by Rabbi Alexander Sender Shor. (see this edition on [https://www.hebrewbooks.org/59596 HebrewBooks.org])
* ''Simla Chadasha'', a classic handbook for Shochetim, Rabbi Shor's condensed version of his Tevuot Shor. [https://www.lulu.com/shop/chaim-loike/soft-cover-simlah-translated/paperback/product-125pwmee.html?page=1&pageSize=4 Translated into English by Rabbi Chaim Loike].
* ''Beis Dovid'', the Ashkenazi classic on Hilchos Treifos.
* ''Zivchei Tzedek'', the Sephardi classic on all matters Shechita and Terefot.
* ''[https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita]'' by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here].
* ''Chullin Illuminated, Color Guide To Animal Anatomy With Halachic And Scientific Discussion'', Rabbi Yaakov Dovid Lach, Feldheim Publishers

===Shiurim===
* [https://www.yutorah.org/lectures/lecture.cfm/1007787/rabbi-avidan-elkin/hilchos-shechita-in-modern-meat-industry/ Hilchos Shechita in Modern Meat Industry (Rabbi Avidan Elkin)]
* [https://www.yutorah.org/search/?teacher=83296&category=0,234653 Rabbi Avraham Moshe's classes]
* [https://www.yutorah.org/lectures/lecture.cfm/1062724/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-chicken-shechita/ IBC Experiential Halacha: Chicken Shechita]

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}

The Shechitah Knife

2023-07-20T19:43:08Z

MordechaiD: /* Glowing Hot Knife */

==What Can Be Used for Shechitah==
# Technically, anything that is detached from the ground and sharp can be used for kosher slaughter, as long as it's free of imperfections. A reed membrane would be good if it doesn't have any splinters that would come out. Practically, however, this is exclusively done with a knife.<ref>Simla Chadasha 6:1</ref>
# One shouldn't use a scythe or even a double edged knife if one side of it is a scythe. Bediavad if he did it and knows he used the kosher side, it's ok, and if he smoothened out the scythe side then he can use it lechatechilah.<ref>Simla Chadasha 6:2</ref>
===Detached From Its Source===
# Anything sharp attached to the ground or a body may not be used for shechitah until it is detached.<ref>Simla Chadasha 6:5</ref>
# If it was detached and then reattached, one still should not use it regardless of whether he plans to leave it there (which would render the meat prohibited due to the Gemara's uncertainty) or not (which would be invalid on a rabbinic level). If one's intention is unformulated, we can determine based on context.<ref>Simla Chadasha 6:5</ref>
# An animal's jaw with sharp teeth may not be used, as the gaps between teeth are the same as nicks in a knife, but a singly tooth attached to a jaw is fine. Even a single nail on a severed foot would be ok. Some argue that if it's still attached to a whole limb, such as a whole jaw or whole animal foot, that would be considered "attached" to its source of growth.<ref>Simla Chadasha 6:6</ref>
===Pegimot===
# A knife with a pegima (nick) may not be used. Bediavad, if one used it and claims he didn't use that part of the blade, the meat is kosher, but if he didn't realize it was there until afterwards, he has no claim.<ref>Simla Chadasha 6:3</ref>
# Ideally even if one covers the pegimah, he might accidentally use the part with the pegimah.<ref>Simla Chadasha 6:3</ref>
# If the blade has two edges, one must make sure both are free of pegimot.<ref>Simla Chadasha 6:3</ref>
# On Yom Tov or in pressing circumstances, one can cover the pegima and shecht carefully, avoiding the pegimah, as long as there are two neck widths of length left of the knife from the pegimah in either direction and one shechts in a sawing motion. Some say the length is measured from the end of the cloth and not the pegimah. All this applies for two pegimot with enough blade length in between, as well.<ref>Simla Chadasha 6:3</ref>
===Glowing Hot Knife===
# A knife that is heated till it glows (incandescent) may not be used, as the heat from the sides of the blade burns the simanim before the blade finishes severing them, resulting in a piercing instead of a shechitah. The meat would be prohibited on a Torah level. Some are lenient bediavad if the shochet was aware and maneuvered the knife in a way that avoids the sides touching the simanim, but the halacha follows the strict view. Some say the minimum temperature of the metal is Yad Soledet Bo.<ref>Simla Chadasha 9:1</ref>
===Non-Kosher Knives===
===Knives Used for Idolatry===
# One may not benefit from tools used to worship an idol, therefore, the knife used to slaughter animals for idolatrous sacrifices is prohibited from benefit. That said, killing a healthy animal is arguably more detrimental than it is beneficial, as the animal is no longer alive to grow or work. A dead animal is only good for its meat and entails a necessary loss. Similar arguments could be made for birds. As such, shechting a healthy animal or bird with a knife used for idolatrous activities is permissible, because causing a loss is not considered benefit. However, a sick animal may not be shechted with that knife, as that would be considered an improvement. Some argue the same is true for a very violent or high maintenance animal that comes at a loss to its owner or if the price of meat is higher than the price of the animal it comes from.<ref>Simla Chadasha 10:1</ref>
# If the knife was used to cut wood which was then used for idolatry, then it's permissible. It's only considered a knife of Meshamshei Avodah Zarah when the idol is finished with the knife or sacrifices are slaughtered with it.<ref>Simla Chadasha 10:2</ref>
# A sick animal slaughtered with a knife of Meshamshei Avodah Zarah is entirely prohibited from benefit until one throws away enough meat the value of which is equal to the cost of shechting with it. If there aren't any more knives avaialble, then the cost of shechting must go up.<ref>Simla Chadasha 10:3</ref>

==Crafting a Shechitah Knife==
Modern day shechitah knives are commonly rectangularly shaped to facilitate shechitah without issues of chaladah and derasa and made with easy to sharpen steel that maintains its edge to minimize pegimot.
[[File:Bluebonecalef2 5000x.jpg|alt=Chalef with Blue Bone Handle, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/chalef-with-blue-bone-handle Chalef with Blue Bone Handle], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]
# One should use a knife that ends in a right angle, not a sharp point, in order to avoid chaladah. In pressing circumstances, can can cover the tip with something light and then shecht (a hard tip cover could lead to derasa).<ref>Simla Chadasha 6:4</ref>
# Some say the top of the knife should also be void of pegimot,<ref>Simla Chadasha 6:4</ref> in case one ends up cutting with the top, while others note how the rectangular knives we use today avoid this issue.<ref>Mateh Asher 6:5</ref>
# The ideal shechitah knife is twice as long as the neck of the target category;<ref>See Simla Chadasha 8:2 and [The Shechitah Process] for more details.</ref> therefore, bird (ofos) knives are usually about five inches long, sheep (dakos) knives are usually nine inches long, and cattle (gasos) knives are usually about sixteen inches long.<ref>See [https://www.yutorah.org/lectures/lecture.cfm/1062724 IBC Experiential Halacha: Chicken Shechita]</ref>
# The instrument used to shecht should preferably be as smooth as possible on both sides. Therefore, although engravings in the blade far from the edge do not render the shechitah invalid, but one should ideally use a knife free of any engravings. Anything sticking out of the side would be a problem even bediavad despite being far from the edge.<ref>Simla Chadasha 9:2</ref>

[[File:Chalefimsizes1 lys 5000x.jpg|alt=Examples of the different size shechitah knives for gasot, dakot, and ofot.
Stainless Steel Chalefim in Select Sizes, image courtesy of Laevi Sussman, JewishKnives.com|thumb|[https://jewishknives.com/collections/chalefim/products/stainless-steel-chalefim-in-select-sizes Stainless Steel Chalefim in Select Sizes], image courtesy of Laevi Sussman, [http://JewishKnives.com JewishKnives.com]]]

==Sharpening a Shechitah Knife==
Sharpening a knife is done by grinding the edge against coarse and then fine whetstones, back and forth, one side and then the other, until the knife is sharp and smooth.

==Checking a Shechitah Knife==

==Guides==
* [https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita] by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here]. (Book)
* [https://youtu.be/GUX6ZkoQ2ps Laevi Sussman's Video Guide] (Video)
* [https://www.yutorah.org/lectures/lecture.cfm/1049774/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-basics-of-shechita-knife-sharpening/ IBC Experiential Halacha: Basics of Shechita-Knife Sharpening] (Audio)
* [https://www.yutorah.org/lectures/lecture.cfm/1009887/avraham-moshe/guide-to-sharpening-a-shechita-knife/ Guide to Sharpening a Shechita Knife by Rabbi Avraham Moshe] (PDF)

==Purchasing a Knife==
* [https://thekoshercut.com/ The Kosher Cut]
* [https://jewishknives.com/ JewishKnives.com (Laevi Sussman)]
* [https://www.lublinsky.co.il/category/%D7%9B%D7%9C%D7%99-%D7%A9%D7%97%D7%99%D7%98%D7%94 Lublinsky]

==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]
{{Kashrut}}

The Shechitah Knife

2023-07-19T21:39:09Z

MordechaiD: /* Crafting a Shechitah Knife */

The Shechitah Knife

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The Shechitah Knife

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The Shechitah Process

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==The Shechitah Motion==
# 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>
===Knife Lengths===
# 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>
# 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>
# 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>
# 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>
# 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==
# 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>
==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]

The Shechitah Knife

2023-07-19T21:37:30Z

MordechaiD: /* What Can Be Used for Shechitah */ glowing

The Shechitah Knife

2023-07-19T21:36:48Z

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The Shechitah Knife

2023-07-19T20:42:55Z

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The Shechitah Process

2023-07-19T20:35:19Z

MordechaiD: /* The Shechitah Motion */ 8-4

==The Shechitah Motion==
# 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>
# 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>
# 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>
# 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>
# 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>

==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==
# 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>
==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]

The Shechitah Process

2023-07-19T20:14:14Z

MordechaiD: /* The Shechitah Motion */

==The Shechitah Motion==
# 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>
# 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>
# 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>
# 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>

==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==
# 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>
==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]

The Shechitah Process

2023-07-19T19:56:48Z

MordechaiD: /* Standing (Omedet) or Lying Down (Munachat) */

==The Shechitah Motion==
==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==
# 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>
==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]

The Shechitah Process

2023-07-19T19:51:44Z

MordechaiD: /* Standing (Omedet) or Lying Down (Munachat) */ star k

==The Shechitah Motion==
==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 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.<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==
# 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>
==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]

The Shechitah Process

2023-07-19T17:35:25Z

MordechaiD: /* Animal and Knife Positions */ 23

==The Shechitah Motion==
==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. For more on Shechitah Munachas and Omedes, see [https://www.star-k.org/articles/kashrus-kurrents/548/a-cut-above-shechita-in-the-crosshairs-again/#_ftnref32|The Star-K].</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>
===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==
# 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>
==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]

The Shechitah Process

2023-07-19T17:27:34Z

MordechaiD: munachas and omedes round 1

==The Shechitah Motion==
==Animal and Knife Positions==
# 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. For more on Shechitah Munachas and Omedes, see [https://www.star-k.org/articles/kashrus-kurrents/548/a-cut-above-shechita-in-the-crosshairs-again/#_ftnref32|The Star-K].</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>
==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>
==Sources==
<references/>
[[Category:Shechitah (Kosher Slaughter)]]

Shechitah (Kosher Slaughter)

2023-07-19T06:32:01Z

MordechaiD: /* How to Shecht */ beracha links

==The Basics==
The Torah prohibits the consumption of meat and fowl without prior ritual slaughter, known as ''Shechitah''.
===What is Shechita?===
''Excerpted from A Guide to Shechita 2009<ref>[https://www.shechitauk.org/wp-content/uploads/2016/02/A_Guide_to_Shechita_2009__01.pdf A Guide to Shechita 2009]</ref> by Shechita UK.'''
: Shechita is the Jewish religious and humane method of slaughtering permitted animals and poultry for food. It is the only method of producing kosher meat and poultry allowed by Jewish law. It is a most humane method as explained below.
: There is no ritual involved in shechita. It is a cardinal tenet of the Jewish faith that the laws of shechita were divinely given to Moses at Mount Sinai (Deuteronomy XII, 21); the rules governing shechita are codified and defined and are as binding and valued today as ever and they ensure a swift and painless dispatch of the animal. Infringing the laws of shechita renders the meat unconditionally forbidden as food to Jews. The time allowed practice of shechita, marked as it is by compassion and consideration for the welfare of the animal, has been a central pillar in the sustaining of Jewish life for millennia.
: Shechita is performed by a highly trained shochet. The procedure consists of a rapid and expert transverse incision with an instrument of surgical sharpness (a chalaf), which severs the major structures and vessels at the neck. This causes an instant drop in blood pressure in the brain and immediately results in the irreversible cessation of consciousness. Thus, shechita renders the animal insensible to pain, dispatches and exsanguinates in a swift action, and fulfils all the requirements of humaneness and compassion.

===The Mitzvot===
There is one positive commandment to perform Shechitah, "''VeZavachta... Ka'asher Tziviticha''" (''Devarim'' 12:21) and four negative prohibitions involved - Ever Min HaChai, Nevelah, Terefah, and Dam.
"Nevelah" refers to an animal that was not slaughtered properly. "Terefah" refers to an animal that for one medical reason or another would not have lived out the year and is such prohibited from consumption even though it was slaughtered properly. Nevelot emit Tumat Nevelah (ritual impurity of Nevelah), whereas Terefot are Tehorot (pure).

{| class="wikitable"
|+ Fact Sheet
|-
! Hebrew Term !! English Term !! Requires Shechitah !! Requires [[Kisui HaDam]] !! Details !! Examples
|-
| Behemot Gassot || Large Mammals || Yes || No || Majority of two simanim || Cows
|-
| Behemot Dakkot || Small Mammals || Yes || No || Majority of two simanim || Goats
|-
| Chayot || Wild Animals || Yes || Yes || Majority of two simanim || Deer
|-
| Ofot || Birds || Yes || Yes || Majority of one siman || Chicken
|-
| Chagavim || Locusts || No || No || ||
|-
| Dagim || Fish || No || No || Just kill first || Salmon
|}

==Who Can Be a Shochet==
''For more details, see [[Who Can Be a Shochet]]''

In order to be a shochet, one must be an adult, God-fearing, Jewish male knowledgeable of the laws of Shechitah, skilled in the act of Shechitah, and certified with a "Kabbalah" from a Halachic authority. Special training is needed from a teacher with a tradition; one cannot just learn this skill from books or on his own.

In addition to the actual slaughter, there are a number of specific roles and designations:
* Shochet Ofot - certified for slaughtering fowl
* Shochet Behemot Dakkot - certified for small mammals
* Shochet Behemot Gassot - certified for large animals
* Bodek Simanim - one who checks the neck to ensure the Shechitah was done properly
* Bodek Sakinim - one who checks the Shochet's knife to make sure it's sharp and smooth before allowing him to shecht again
* Bodek - one who checks the inner organs to determine whether or not the animal is a terefah
* Menaker - one who removes the forbidden fats from the animal ("trabering").

==The Knife==
[[File:Sussman ofos knife.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]
''See [[The Shechitah Knife]] for more details.''

One can perform shechitah with a variety of items, but nowadays everybody just uses a knife.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The knife must be sharp ("''Chad''")and smooth (''Chalak'') so that it can swiftly cut what it has to without tearing.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
Different knife lengths are required depending on the width of the neck being slaughtered.<ref>Shulchan Aruch, Yoreh Deah 9</ref>
Knives are sharpened and polished with special whetstones and checked before use.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
The shochet checks it from top to bottom from the center, right, and left with his fingernail.<ref>Shulchan Aruch, Yoreh Deah 18</ref>
The knife is commonly rectangular and not pointed, to avoid chaladah.<ref>Shulchan Aruch, Yoreh Deah 6</ref>
[[File:Sussman ofos knife 2.jpg|alt=Ofos Chalef by Laevi Sussman, JewishKnives.com|thumb|Ofos Chalef by Laevi Sussman, [https://www.JewishKnives.com JewishKnives.com]]]

==The Five Laws of Shechitah Every Shochet Must Know==
''See [[The Five Laws of Shechitah]] for more details.''

There are five Halachot leMoshe MiSinai regarding Shechitah. One may not eat from the slaughter of a shochet who does not know them.<ref>Shulchan Aruch Yoreh De’ah 23:1</ref>
# ''Shehiyah'' (Pausing): A pause during the incision renders an animal’s meat non kosher. The knife must move in an uninterrupted motion and never be removed and then reapplied. This occurs if the shochet stops cutting, lifts the knife and then begins cutting again, but we are careful not to allow any pause, even if the knife is not removed from the neck. Such cases include a shochet banging his arm, elbow, or knife into an object, cutting himself; the animal jumping and causing a pause; or if there was something hard or stiff in the veshet during shechita.<ref>Shulchan Aruch, Yoreh Deah 23</ref>
# ''Chaladah'' (Covering/Digging): The knife must be visibly drawn over the throat during slaughter. No covering or blocking it from the flesh by fur, feathers, or other objects. It must not be stabbed into the neck and cut backwards. To avoid this, sheep are sheered and other animal necks are hosed down beforehand.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Derasa'' (Chopping): The cut must be made using a back and forth sawing motion across the throat, not by chopping in a solely downward motion as one cuts a pumpkin or turnip. In order to ensure we do not come to chop, we’re careful not to push down with the index finger, use a heavier than necessary knife, decapitate, or hack at the neck.].<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Hagrama'' (missing): The shechita cut must be made within a defined portion of the esophagus and trachea, this area is called the Makom Ha-Shechita. Cutting anywhere below or above this area would render the animal to be a nevelah. The makom ha shechita is located at the:
#* Upper Kaneh (all animals): Today all are machmir to shecht below the large upper ring of the trachea
#* Upper Veshet (all animals): below the turbatz ha-veshet (the area where the esophagus condenses)
#* Lower Veshet & Kaneh (ofos): birds with crops at the top of the crop, birds without crops at the place where the wings connect to the neck
#* Lower Kaneh (chayos/behemos): the top of the upper lobe of the lung when it is inflated
#* Lower Veshet (chayos/behemos): the place where the esophagus begins to develop little hair like follicles as are present in the stomach.<ref>Shulchan Aruch, Yoreh Deah 24</ref>
# ''Ikkur'' (Tearing): If either the esophagus or trachea is torn during shechita, the animal is rendered unkosher. Tearing usually occurs as a result of a nicked or improperly sharpened knife, but may also occur by tearing the esophagus or trachea by hand (usually only a concern in chickens, quail, or other small birds).<ref>Based on [https://www.grandin.com/ritual/rules.shechita.proper.cut.html The rules of Shechita for performing a proper cut during kosher slaughter] and [https://thekoshercut.com/blog/the-five-disqualifying-acts/ The Five Disqualifying Acts - The Kosher Cut]</ref>

==How to Shecht==
''For more information, see [[The Shechitah Process]], [[Intention During Shechitah]], and [[Birkat HaShechitah]]''

The Gemara requires checking the knife before and after every shechita in order to catch a pegima as soon as it happens. Chazal were concerned that the knife might contact dirt on the animal’s skin or hit a bone during shechita and receive a nick and become invalid.<ref>Chullin 10b</ref>
===Before===
# Check the knife
# Tefisah: Locate and grab the Simanim (trachea and esophagus)
# Recite the Beracha ("'[[Birkat HaShechitah|Al HaShechitah]]'")<ref>Shulchan Aruch, Yoreh Deah 19</ref>
===During===
# Severing the trachea, esophagus, carotid arteries, jugular veins and vagus nerve in a swift '''sawing''' action that immediately renders the chicken insensible to pain.
# Let blood drain out.

===After===
# Check the Simanim<ref>Shulchan Aruch, Yoreh Deah 25</ref>
# Check the knife

==Terefot (Treifos) ==
The eight basic issues in terefot are:
# ''Derusah'': clawed at on specific parts of its body.
# ''Nequvah'': a puncture on specific membranes in its body.
# ''Haserah'': missing specific organs.
# ''Nitulah'': a specific organ removed.
# ''Qiruah'': a specific areas on its body torn.
# ''Nifulah'': fallen from a high place.
# ''Pesuqah'': specific body parts severed.
# ''Shiburah'': specific body parts broken.

Nowadays, the lungs are the primary focus of Terefot checking. See [[Glatt Kosher Meat]] for more details.

==Modern Day Industrial Shechitah==
The details of Shechitah are numerous, but nowadays the process is much more standardized, streamlined, and audited by Kashrut agencies. See [[Modern Day Industrial Shechitah | this page]] for more information.

==Where to Learn==
Every Talmid Chacham must be fluent in the laws of Shechitah.<ref>Chullin 9a</ref>
===Classes===
* [https://thekoshercut.com/ The Kosher Cut]
* [https://docs.google.com/document/d/1uVGC7X48OMx2duTlLUyIgc36KtAjw0oQzjQDf6Yg00I/edit Rabbi Avidan Elkin]

===Important Sefarim===
* ''Shulchan Aruch, Yoreh Deah 1-28''
* ''Tevuot Shor'', a commentary on Shulchan Aruch Hilchot Shechitah by Rabbi Alexander Sender Shor. (see this edition on [https://www.hebrewbooks.org/59596 HebrewBooks.org])
* ''Simla Chadasha'', a classic handbook for Shochetim, Rabbi Shor's condensed version of his Tevuot Shor. [https://www.lulu.com/shop/chaim-loike/soft-cover-simlah-translated/paperback/product-125pwmee.html?page=1&pageSize=4 Translated into English by Rabbi Chaim Loike].
* ''Beis Dovid''
* ''[https://www.amazon.com/Esek-Hashechita-Dovid-Shaffier/dp/1364450429 Esek Hashechita]'' by Rabbi Dovid Shaffier. See [https://seforimchatter.com/2022/11/08/book-review-esek-hashechitah-by-rav-dovid-shaffier/ SeforimChatter Review here].
* ''Chullin Illuminated, Color Guide To Animal Anatomy With Halachic And Scientific Discussion'', Rabbi Yaakov Dovid Lach, Feldheim Publishers

===Shiurim===
* [https://www.yutorah.org/lectures/lecture.cfm/1007787/rabbi-avidan-elkin/hilchos-shechita-in-modern-meat-industry/ Hilchos Shechita in Modern Meat Industry (Rabbi Avidan Elkin)]
* [https://www.yutorah.org/search/?teacher=83296&category=0,234653 Rabbi Avraham Moshe's classes]
* [https://www.yutorah.org/lectures/lecture.cfm/1062724/rabbi-mordechai-djavaheri-avraham-moshe/ibc-experiential-halacha-chicken-shechita/ IBC Experiential Halacha: Chicken Shechita]

==Sources==
<references/>
[[Category:Kashrut]]
{{Kashrut}}