Halacha
הלכה א
מִצְוַת עֲשֵׂה שֶׁיִּשְׁחֹט מִי שֶׁיִּרְצֶה לֶאֱכל בְּשַׂר בְּהֵמָה חַיָּה וְעוֹף וְאַחַר כָּךְ יֹאכַל שֶׁנֶּאֱמַר (דברים יב כא) "וְזָבַחְתָּ מִבְּקָרְךָ וּמִצֹּאנְךָ". וְנֶאֱמַר בִּבְכוֹר בַּעַל מוּם (דברים יב כב) "אַךְ כַּאֲשֶׁר יֵאָכֵל אֶת הַצְּבִי וְאֶת הָאַיָּל". הָא לָמַדְתָּ שֶׁחַיָּה כִּבְהֵמָה לְעִנְיַן שְׁחִיטָה. וּבְעוֹף הוּא אוֹמֵר (ויקרא יז יג) "אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ עוֹף" וְגוֹ' (ויקרא יז יג) "וְשָׁפַךְ אֶת דָּמוֹ" מְלַמֵּד שֶׁשְּׁפִיכַת דַּם הָעוֹף כִּשְׁפִיכַת דַּם הַחַיָּה:
כסף משנה
1.
It is a positive commandment1Sefer HaMitzvot (positive commandment 146) and Sefer HaChinuch (mitzvah 451) include this among the 613 mitzvot of the Torah. As mentioned at the beginning of the Mishneh Torah, the Ra'avad differs and does not consider this a mitzvah. for one who desires to partake of the meat of a domesticated animal, wild beast, or fowl to slaughter [it] and then partake of it,2The Rambam's wording echo his statements in Hilchot Berachot 11:2: "There are other mitzvot that are not obligations, but resemble voluntary activities, for example, the mitzvah of mezuzah.... A person is not obligated to dwell in a house that requires a mezuzah in order to fulfill this mitzvah." Similarly, in the instance at hand, a person is not obligated to slaughter. If, however, he desires to eat meat, he must fulfill this mitzvah. as [Deuteronomy 12:21] states: "And you shall slaughter from your cattle and from your sheep." And with regard to a firstborn animal with a blemish,3Note the Kessef Mishneh who elaborates, explaining that although Rashi does not interpret the verse in the same manner the Rambam does, there is support for the Rambam's interpretation. [ibid.:22] states: "As one would partake of a deer and a gazelle." From this, we learn that a wild beast is [governed by] the same [laws] as a domesticated animal with regard to ritual slaughter.And with regard to a fowl, [Leviticus 17:13] states: "that will snare a beast or a fowl as prey... and shed its blood." This teaches that shedding the blood of a fowl is analogous to shedding the blood of a wild beast.4I.e., in both instances, ritual slaughter is required. The Kessef Mishneh notes that Chulin 27b derives this equivalence from another source and explains why the Rambam cites this verse instead.
הלכה ב
וְהִלְכוֹת שְׁחִיטָה בְּכֻלָּן אַחַת הֵן. לְפִיכָךְ הַשּׁוֹחֵט בְּהֵמָה אוֹ חַיָּה אוֹ עוֹף מְבָרֵךְ תְּחִלָּה אֲשֶׁר קִדְּשָׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ עַל הַשְּׁחִיטָה. וְאִם לֹא בֵּרֵךְ בֵּין בְּשׁוֹגֵג בֵּין בְּמֵזִיד הַבָּשָׂר מֻתָּר. וְאָסוּר לֶאֱכל מִן הַשְּׁחוּטָה כָּל זְמַן שֶׁהִיא מְפַרְכֶּסֶת. וְהָאוֹכֵל מִמֶּנָּה קֹדֶם שֶׁתֵּצֵא נַפְשָׁהּ עוֹבֵר בְּלֹא תַּעֲשֶׂה. וַהֲרֵי הוּא בִּכְלַל (ויקרא יט כו) "לֹא תֹאכְלוּ עַל הַדָּם" וְאֵינוֹ לוֹקֶה. וּמֻתָּר לַחְתֹּךְ מִמֶּנָּה אַחַר שְׁחִיטָה קֹדֶם שֶׁתֵּצֵא נַפְשָׁהּ וּמוֹלְחוֹ יָפֶה יָפֶה וּמְדִיחוֹ יָפֶה יָפֶה וּמַנִּיחוֹ עַד שֶׁתָּמוּת וְאַחַר כָּךְ יֹאכְלֶנּוּ:
כסף משנה
2.
The laws governing ritual slaughter are the same in all instances.5See the gloss of the Kessef Mishneh who explains that there are some differences between the laws governing the slaughter of each of these types of animals. Therefore one who slaughters a domesticated animal, beast, or fowl should first6For the blessings for all mitzvot must be recited before their observance (Pesachim 7b). recite the blessing: "[Blessed...] who sanctified us with His commandments and commanded us concerning7We do not, however, say "to slaughter," for, as above, the mitzvah to slaughter is not obligatory. It is dependent on the person's desire (Hilchot Berachot 11:15). ritual slaughter." If he did not recite a blessing, either consciously or inadvertently, the meat is permitted.8For after the fact, the recitation of the blessings is not essential (Kessef Mishneh).It is forbidden to partake of a slaughtered animal throughout the time it is in its death throes.9Partaking of the meat at this time does not, however, represent a transgression of the prohibitions against eating a limb or flesh from a living animal (see Hilchot Ma'achalot Assurot, ch. 5). For once the animal has been slaughtered, these prohibitions no longer apply. When a person partakes of it before it dies, he transgresses a negative commandment. [This act] is included in the prohibition [Leviticus 19:26]: "Do not eat upon the blood." He does not, however, receive lashes.10This prohibition is considered as a prohibition of a general nature (Hilchot Sanhedrin 18:2-3), i.e., prohibitions that include several diverse and unrelated acts, and lashes are not given for the violation of such prohibitions.
It is permitted to cut meat from it after it has been ritually slaughtered, but before it dies. That meat should be salted thoroughly, washed thoroughly,11The Rambam's words provoke a question: Of course, this meat must be salted thoroughly as must all meat so that its blood will be removed (Hilchot Ma'achalot Assurot 6:10). Why would one think that this meat is different?
It would appear that the explanation is that other meat may be eaten if it is roasted or its blood sealed by being cast into vinegar (ibid.:12) and these options do not apply with regard to the meat in question. and left until the animal dies. Afterwards, it may be eaten.
הלכה ג
דָּגִים וַחֲגָבִים אֵינָן צְרִיכִים שְׁחִיטָה אֶלָּא אֲסִיפָתָן הִיא הַמַּתֶּרֶת אוֹתָן. הֲרֵי הוּא אוֹמֵר (במדבר יא כב) "הֲצֹאן וּבָקָר יִשָּׁחֵט לָהֶם וּמָצָא לָהֶם אִם אֶת כָּל דְּגֵי הַיָּם יֵאָסֵף לָהֶם", אֲסֵפַת דָּגִים כִּשְׁחִיטַת בָּקָר וְצֹאן. וּבַחֲגָבִים נֶאֱמַר (ישעיה לג ד) "אֹסֶף הֶחָסִיל", בַּאֲסִיפָה לְבַדָּהּ. לְפִיכָךְ אִם מֵתוּ מֵאֲלֵיהֶן בְּתוֹךְ הַמַּיִם מֻתָּרִין. וּמֻתָּר לְאָכְלָן חַיִּים:
כסף משנה
3.
Fish and locusts need not be slaughtered. Instead, gathering them causes them to be permitted to be eaten. [This is indicated by Numbers 11:22]: "Can sheep and cattle be slaughtered for them that will suffice them? If all the fish of the sea would be gathered for them...." This indicates that gathering fish is like slaughtering cattle and sheep. And with regard to locusts, [Isaiah 33:4] states: "the gathering of the locusts," i.e., gathering alone [is sufficient]. Therefore if fish die naturally in the water, they are permitted.12One might think that man would have to gather them alive for them to be permitted. Hence the Rambam emphasizes that this is not so (Kessef Mishneh). The general principle is: Whenever the mitzvah of ritual slaughter does not apply, the prohibitions against eating flesh from a living animal and eating a dead animal do not apply. And it is permitted to eat them while they are alive.13The commentaries note that Shabbat 90b states that one who eats a live locust violates the prohibition: "Do not make your souls detestable." [See also Rama (Yoreh De'ah 13:1) who issues a similar warning with regard to partaking of live fish.) How then can the Rambam say that it is permitted?Among the resolutions of this question are:
a) The passage in Shabbat refers only to a non-kosher locust, not a kosher one.
b) The Rambam, here, is saying that one may cut off part of a living locust and eat it, but not that one may eat an entire locust alive.
c) Here the Rambam is speaking with regard to the laws regarding ritual slaughter. He is not focusing on those involving other prohibitions.
הלכה ד
זְבִיחָה זוֹ הָאֲמוּרָה בַּתּוֹרָה סְתָם צָרִיךְ לְפָרֵשׁ אוֹתָהּ וְלֵידַע בְּאֵי זֶה מָקוֹם מִן הַבְּהֵמָה שׁוֹחֲטִין. וְכַמָּה שִׁעוּר הַשְּׁחִיטָה. וּבְאֵי זֶה דָּבָר שׁוֹחֲטִין. וּמָתַי שׁוֹחֲטִין. וְהֵיכָן שׁוֹחֲטִין. וְכֵיצַד שׁוֹחֲטִין. וּמַה הֵן הַדְּבָרִים הַמַּפְסִידִין אֶת הַשְּׁחִיטָה. וּמִי הוּא הַשּׁוֹחֵט. וְעַל כָּל הַדְּבָרִים הָאֵלּוּ צִוָּנוּ בַּתּוֹרָה וְאָמַר (דברים יב כא) "וְזָבַחְתָּ מִבְּקָרְךָ" וְגוֹ' (דברים יב כא) "כַּאֲשֶׁר צִוִּיתִךָ וְאָכַלְתָּ בִּשְׁעָרֶיךָ" וְגוֹ' שֶׁכָּל הַדְּבָרִים הָאֵלּוּ עַל פֶּה צִוָּה בָּהֶן כִּשְׁאָר תּוֹרָה שֶׁבְּעַל פֶּה שֶׁהִיא הַנִּקְרֵאת (שמות כד יב) "מִצְוָה" כְּמוֹ שֶׁבֵּאַרְנוּ בִּתְחִלַּת חִבּוּר זֶה:
כסף משנה
4.
The slaughter which the Torah mentions without elaboration must be explained so that we know: a) which place in the animal is [appropriate] for ritual slaughter?, b) what is the measure of the slaughtering process?, c) with what do we slaughter?, d) when do we slaughter?, e) in which place [on the animal's neck] do we slaughter? f) how do we slaughter, g) what factors disqualify the slaughter? h) who can slaughter?14In the following chapters, the Rambam proceeds to answer all of these questions.We were commanded concerning all of these factors in the Torah with the verse [Deuteronomy 12:21]: "And you shall slaughter from your cattle... as I commanded you." All of these factors were commanded to us orally as is true with regard to the remainder of the Oral Law which is called "the mitzvah," as we explained in the beginning of this text.15I.e., in the Introduction that precedes Hilchot Yesodei HaTorah. There the Rambam explains that the Oral Law is called "the mitzvah," because it gives us instruction concerning the observance of the mitzvot. Without it, we would not know how to fulfill them.
הלכה ה
מְקוֹם הַשְּׁחִיטָה מִן הַחַי הוּא הַצַּוָּאר. וְכָל הַצַּוָּאר כָּשֵׁר לִשְׁחִיטָה. כֵּיצַד. בַּוֵּשֶׁט מִתְּחִלַּת הַמָּקוֹם שֶׁכְּשֶׁחוֹתְכִין אוֹתוֹ מִתְכַּוֵּץ עַד מָקוֹם שֶׁיַּשְׂעִיר וְיַתְחִיל לִהְיוֹת פְּרָצִין פְּרָצִין כְּכֶרֶס. זֶה הוּא מְקוֹם הַשְּׁחִיטָה בַּוֵּשֶׁט:
כסף משנה
5.
The place where an animal should be slaughtered is the neck. The entire neck is acceptable for slaughtering.What is implied? With regard to the gullet,16As will be explained in Halachah 9, ritual slaughter involves cutting the gullet and the windpipe. In this halachah, the Rambam defines where the gullet may be cut. from the beginning of the place where when it is cut, it contracts until the place where hair grows17In contrast to the surface of the gullet which is smooth. and it begins appearing fissured like the stomach, this is the place of slaughter with regard to the gullet.
הלכה ו
שָׁחַט לְמַעְלָה מִמָּקוֹם זֶה וְהוּא הַנִּקְרָא תַּרְבַּץ הַוֵּשֶׁט אוֹ לְמַטָּה מִמָּקוֹם זֶה וְהוּא מִתְּחִלַּת בְּנֵי מֵעַיִם שְׁחִיטָתוֹ פְּסוּלָה. וְשִׁעוּר תַּרְבַּץ הַוֵּשֶׁט שֶׁאֵינוֹ רָאוּי לִשְׁחִיטָה לְמַעְלָה בִּבְהֵמָה וְחַיָּה כְּדֵי שֶׁיֹּאחַז בִּשְׁתֵּי אֶצְבְּעוֹתָיו וּבְעוֹף הַכּל לְפִי גָּדְלוֹ וְקָטְנוֹ. וּלְמַטָּה עַד הַזֶּפֶק:
כסף משנה
6.
If one slaughters above this place - in the area called the entrance to the gullet18I.e., the end of the throat, where it is attached to the jaw.. - or below this place - i.e., the beginning of the digestive system, the slaughter is unacceptable.19The animal is considered a nevelah and it is forbidden to partake of it. See Chapter 3, Halachah 18 (Kessef Mishneh, note Siftei Cohen 20:5).The measure of the entrance to the gullet above which is unfit for slaughter in an animal or a beast is so one can grab it with two fingers.20This is the Rambam's interpretation of Chulin 44a. Rashi interprets that passage as referring to a space the size of four fingers. The Shulchan Aruch (Yoreh De'ah 20:2) follows the Rambam's understanding, while the Rama cites that of Rashi. With regard to a fowl, it depends on its size. The lower limit extends until the crop.21The first of the fowl's stomachs. The crop is not considered part of the gullet and it is forbidden to slaughter there.
הלכה ז
וְאֵי זֶה הוּא מְקוֹם שְׁחִיטָה בַּקָּנֶה. מִשִּׁפּוּי כּוֹבַע וּלְמַטָּה עַד רֹאשׁ כְּנַף הָרֵאָה כְּשֶׁתִּמְשֹׁךְ הַבְּהֵמָה צַוָּארָהּ לִרְעוֹת. זֶה הוּא מְקוֹם הַשְּׁחִיטָה בַּקָּנֶה. וְכָל שֶׁכְּנֶגֶד הַמָּקוֹם הַזֶּה מִבַּחוּץ נִקְרָא צַוָּאר:
כסף משנה
7.
Where is the place of slaughter with regard to the windpipe? From the slant of its cap22The windpipe is made up of a series of rings. Above the top ring, there is a slanted covering that is called the cap. downward until the beginning of the flank of the lung when the animal extends its neck to pasture,23When the animal extends its neck, the flanks of its lungs rise upward. this is the place of slaughter with regard to the windpipe. The area opposite this place on the outside is called the neck.הלכה ח
אָנְסָה הַבְּהֵמָה עַצְמָהּ וּמָשְׁכָה צַוָּארָהּ הַרְבֵּה אוֹ שֶׁאִנֵּס הַשּׁוֹחֵט אֶת הַסִּימָנִין וּמְשָׁכָן לְמַעְלָה וְשָׁחַט בִּמְקוֹם שְׁחִיטָה בַּצַּוָּאר וְנִמְצֵאת הַשְּׁחִיטָה בַּקָּנֶה אוֹ בַּוֵּשֶׁט שֶׁלֹּא בִּמְקוֹם שְׁחִיטָה הֲרֵי זֶה סְפֵק נְבֵלָה:
כסף משנה
8.
When the animal strained itself and extended its neck exceedingly or the slaughterer applied exertion to the signs and extended them upward, but slaughtered in the neck at the place of slaughter, there is an unresolved doubt24See Chulin 45a which discusses these questions but leaves them unresolved. whether [the animal] is a nevelah. For the place where the gullet and windpipe were cut is not the place where [the animal] is [usually] slaughtered.25I.e., the place of slaughter on the neck should be aligned with the place of slaughter on the windpipe and the gullet in their natural position. In this instance, the external place of slaughter - the position on the neck - was correct, but the signs were not cut in the usual place.הלכה ט
וְצָרִיךְ הַשּׁוֹחֵט שֶׁיִּשְׁחֹט בְּאֶמְצַע הַצַּוָּאר. וְאִם שָׁחַט מִן הַצְּדָדִין שְׁחִיטָתוֹ כְּשֵׁרָה. וְכַמָּה הוּא שִׁעוּר הַשְּׁחִיטָה. שְׁנֵי הַסִּימָנִין שֶׁהֵן הַקָּנֶה וְהַוֵּשֶׁט הַשְּׁחִיטָה הַמְעֻלָּה שֶׁיֵּחָתְכוּ שְׁנֵיהֶן בֵּין בִּבְהֵמָה בֵּין בְּעוֹף. וְלָזֶה יִתְכַּוֵּן הַשּׁוֹחֵט. וְאִם שָׁחַט רֹב אֶחָד מֵהֶן בְּעוֹף וְרֹב הַשְּׁנַיִם בִּבְהֵמָה וּבְחַיָּה שְׁחִיטָתוֹ כְּשֵׁרָה:
כסף משנה
9.
The slaughterer must slaughter in the center of the neck. If he slaughters to the side, it is acceptable.26This applies only after the fact. At the outset, one must slaughter in the center of the neck.What is the measure of slaughter? That one [cut] the two identifying marks, the windpipe and the gullet.27Since the acceptability of the slaughter is dependent on them, they are referred to as the simanim, "signs," i.e., indications that the slaughter is acceptable. Superior slaughter involves cutting both of them, whether for an animal or a fowl and a slaughterer should have this intent. [After the fact,] if one cut the majority of one of them for a fowl and the majority of both of them for an animal or a beast, the slaughter is acceptable.
הלכה י
שָׁחַט הָאֶחָד כֻּלּוֹ וְחֶצְיָהּ הַשֵּׁנִי בִּבְהֵמָה שְׁחִיטָתוֹ פְּסוּלָה. רֻבּוֹ שֶׁל זֶה וְרֻבּוֹ שֶׁל זֶה אַף עַל פִּי שֶׁלֹּא שָׁחַט מִכָּל אֶחָד מֵהֶן אֶלָּא יֶתֶר עַל חֶצְיוֹ כְּחוּט הַשַּׂעֲרָה הֲרֵי זוֹ כְּשֵׁרָה. כֵּיוָן שֶׁשָּׁחַט יֶתֶר עַל חֶצְיוֹ כָּל שֶׁהוּא רֻבּוֹ הוּא:
כסף משנה
10.
When one cut one sign entirely and half28But not the majority. of the other sign when slaughtering an animal, his slaughter is unacceptable. If he cut the majority of both signs, even though in each instance he cuts only a hair's breadth more than half, it is acceptable. Since he cut even the slightest amount more than half,29See the Turei Zahav 21:2 who emphasizes that the difference in size need not be significant. As long as more than half is cut, the slaughter is acceptable. he has cut the majority.הלכה יא
שָׁחַט חֶצְיוֹ שֶׁל זֶה וְחֶצְיוֹ שֶׁל זֶה אֲפִלּוּ בְּעוֹף שְׁחִיטָתוֹ פְּסוּלָה. קָנֶה שֶׁהָיָה חֶצְיוֹ פָּסוּק וְשָׁחַט עַל מָקוֹם הֶחָתוּךְ מְעַט וְהִשְׁלִימוֹ לְרֹב בֵּין שֶׁהִתְחִיל לִשְׁחֹט בַּמָּקוֹם הַשָּׁלֵם וּפָגַע בַּחֲתָךְ בֵּין שֶׁהִכְנִיס אֶת הַסַּכִּין בַּחֲתָךְ וְהִשְׁלִימוֹ לְרֹב שְׁחִיטָתוֹ כְּשֵׁרָה:
כסף משנה
11.
If he cut half30But no more than half. of one and half of the other - even in a fowl - the slaughter is unacceptable. When a windpipe is half slit31This is speaking about a situation where the animal is alive. The fact that an animal's windpipe is slit slightly does not cause it to be considered as a trefe. The Rama (Yoreh De'ah 21:5) adds that we must be careful that the gullet has not been punctured, for that would render the animal trefe. See the Turei Zahav 21:4 and the Siftei Cohen 21:5 who debate whether it is possible to rely on this leniency at present. See also Chapter 3, Halchot 6-7. and one cut a little more on the place of the slit, making the cut a majority, the slaughter is acceptable. [This applies] whether one begins [on a portion of the windpipe] that is intact and reaches the slit or one inserts the knife into the slit and [increases its size until it] reaches the majority.הלכה יב
כָּל הַשּׁוֹחֵט צָרִיךְ לִבְדֹּק הַסִּימָנִין לְאַחַר שְׁחִיטָה. וְאִם לֹא בָּדַק וְנֶחְתַּךְ הָרֹאשׁ קֹדֶם שֶׁיִּבָּדֵק הֲרֵי זוֹ נְבֵלָה. וַאֲפִלּוּ הָיָה הַשּׁוֹחֵט זָרִיז וּמָהִיר:
כסף משנה
12.
Every slaughterer must check the signs after he slaughters.32To make sure that the minimal measure for slaughter was slit. If he did not check and the animal's head was cut off before he could check,33Obviously, once the head is cut off, it is no longer possible to check. [the animal] is [considered] a nevelah.34Because of the doubt involved. See the following halachah. [This applies even] if the slaughterer was adroit and expert.הלכה יג
כָּל בְּהֵמָה בְּחַיֶּיהָ בְּחֶזְקַת אִסּוּר עוֹמֶדֶת עַד שֶׁיִּוָּדַע בְּוַדַּאי שֶׁנִּשְׁחֲטָה שְׁחִיטָה כְּשֵׁרָה:
כסף משנה
13.
During its lifetime, every animal is considered to be forbidden until it is definitely known that it was slaughtered in an acceptable manner.35This is the rationale for the stringency stated in the previous halachah (Kessef Mishneh).הלכה יד
ובְּאֵי זֶה דָּבָר שׁוֹחֲטִין. בְּכָל דָּבָר בֵּין בְּסַכִּין שֶׁל מַתֶּכֶת בֵּין בְּצוּר אוֹ בִּזְכוּכִית אוֹ בִּקְרוּמִית שֶׁל קְנֵה הָאֲגַם וְכַיּוֹצֵא בָּהֶן מִדְּבָרִים הַחוֹתְכִין. וְהוּא שֶׁיִּהְיֶה פִּיהָ חַד וְלֹא יִהְיֶה בָּהּ פְּגָם. אֲבָל אִם הָיָה כְּמוֹ תֶּלֶם בְּחֻדּוֹ שֶׁל דָּבָר שֶׁשּׁוֹחֲטִין בּוֹ וַאֲפִלּוּ הָיָה הַתֶּלֶם קָטָן בְּיוֹתֵר שְׁחִיטָתוֹ פְּסוּלָה:
כסף משנה
14.
With what can we slaughter? With any entity, with a metal knife, a flint, glass, the edge of a bulrush,36The Kessef Mishneh notes that many marsh plants splinter easily and they are unacceptable for they will perforate the gullet. or the like among the entities that cut. [This applies] provided its edge is sharp and does not have a barb. If, however, there was a spike at the edge of the entity with which one slaughters, even if the spike is very small,37Generally, it is accepted that a spike that can be detected by a fingernail disqualifies an animal. Nevertheless, the Rambam appears to be referring to an even smaller measure. His approach is followed by the Shulchan Aruch (Yoreh De'ah 18:2) which speaks of a spike that is even the size of a hairsbreadth being sufficient to disqualify a knife.Alternatively, it can be understood that the two are synanomous. This understanding is reflected by Hilchot Beit HaBechirah 1:14 which speaks about "a stone being blemished so that a fingernail would become caught in it like a knife used for ritual slaughter." the slaughter is unacceptable.38For the spike will perforate the gullet, rendering the animal trefe before the slaughter was completed (Maggid Mishneh).
הלכה טו
הָיָה הַתֶּלֶם הַזֶּה מֵרוּחַ אַחַת לֹא יִשְׁחֹט בָּהּ. וְאִם שָׁחַט דֶּרֶךְ הָרוּחַ שֶׁאֵין הַפְּגִימָה נִכֶּרֶת בָּהּ שְׁחִיטָתוֹ כְּשֵׁרָה:
כסף משנה
15.
If the spike was on only one side of the knife, one should not slaughter with it [at the outset]. [After the fact,] if one slaughtered with it using the side on which the blemish was not detectable, the slaughter is acceptable.הלכה טז
כֵּיצַד. סַכִּין שֶׁתִּבָּדֵק בְּהוֹלָכָה וְלֹא תַּרְגִּישׁ שֶׁיֵּשׁ בָּהּ פְּגָם וּכְשֶׁתַּחְזִיר אוֹתָהּ בַּהֲבָאָה תַּרְגִּישׁ שֶׁיֵּשׁ בָּהּ פְּגָם. אִם שָׁחַט בָּהּ דֶּרֶךְ הוֹלָכָה וְלֹא הֵבִיא שְׁחִיטָתוֹ כְּשֵׁרָה. וְאִם הֵבִיא שְׁחִיטָתוֹ פְּסוּלָה:
כסף משנה
16.
What is implied? There was a knife that was checked by passing it [over one's finger] and no blemish was felt on it, but when one drew it back, one felt that it had a blemish. If one slaughtered with it by passing it forwards and did not draw it back, the slaughter is acceptable. If one drew it back, the slaughter is unacceptable.39The commentaries offer two explanations for this ruling. The Rambam's position is that when the spike is felt only on one side of the knife, one may slaughter with that side. Others add that the blemish must be positioned to the very far end of the knife, either near its point or near its handle. In such an instance, it is possible that the blemish never actually touched the signs and thus did not disqualify the ritual slaughter. See Shulchan Aruch [Yoreh De'ah and Rama (18:4)].הלכה יז
סַכִּין שֶׁהִיא עוֹלָה וְיוֹרֶדֶת כְּנָחָשׁ וְאֵין בָּהּ פְּגָם שׁוֹחֲטִין בָּהּ לְכַתְּחִלָּה. וסַכִּין שֶׁפִּיהָ חָלָק וְאֵינָהּ חַדָּה הוֹאִיל וְאֵין בָּהּ פְּגָם שׁוֹחֲטִין בָּהּ. וְאַף עַל פִּי שֶׁהוֹלִיךְ וְהֵבִיא בָּהּ כָּל הַיּוֹם עַד שֶׁשָּׁחְטָה שְׁחִיטָתוֹ כְּשֵׁרָה:
כסף משנה
17.
When a knife ascends and descends [in a curve] like a snake40Who raises his head and tail, creating a curve for its body (Kessef Mishneh). but does not have a blemish, one may slaughter with it as an initial and preferred option. When the edge of a knife is smooth, but is not sharp, one may slaughter with it, since it does not have a blemish.41Since it does not have a blemish, it will not disqualify the signs. Even though one passes it back and forth the entire day until the slaughter [is completed], the slaughter is acceptable.42Provided one does not interrupt the slaughter in the middle as stated in Chapter 3, Halachah 2.הלכה יח
סַכִּין חַדָּה שֶׁהֻשְׁחֲזָה וַהֲרֵי אֵינָהּ חֲלָקָה אֶלָּא מַגָּעָתָהּ כְּמַגָּע רֹאשׁ הַשִּׁבּלֶת שֶׁהוּא מִסְתַּבֵּךְ בְּאֶצְבַּע. הוֹאִיל וְאֵין בָּהּ פְּגָם שׁוֹחֲטִין בָּהּ:
כסף משנה
18.
When a sharp knife has been whetted, but its [blade] is not smooth, instead, touching it is like touching the tip of an ear of grain which becomes snarled on one's finger, [nevertheless,] since it does not have a blemish, one may slaughter with it.43The Rama (Yoreh De'ah18:6) writes that since it is difficult to understand what exactly is meant by such a knife, we do not permit this leniency.הלכה יט
הַתּוֹלֵשׁ קָנֶה אוֹ שֵׁן אוֹ שֶׁקָּצַץ צוּר אוֹ צִפֹּרֶן וַהֲרֵי הֵן חַדִּין וְאֵין בָּהֶן פְּגָם שׁוֹחֲטִין בָּהֶן. וְאִם נְעָצָן בַּקַּרְקַע לֹא יִשְׁחֹט בָּהֶן כְּשֶׁהֵן נְעוּצִין. וְאִם שָׁחַט שְׁחִיטָתוֹ כְּשֵׁרָה:
כסף משנה
19.
When a person uproots a reed or a tooth or cuts off a flint or a nail, if they are sharp and do not have a blemish, one may slaughter with them.44As apparent from Halachah 14. If one stuck them into the ground, one should not slaughter with them while they are stuck into the ground. [After the fact,] if one slaughtered [in such a situation],45For example, by passing the animal's neck back and forth below the knife [Shulchan Aruch (Yoreh De'ah 6:4)]. one's slaughter is acceptable.46As indicated by the following halachah, an entity may not be used for ritual slaughter if it is connected to its source. When an entity is stuck into the ground, it is not connected to its source and hence, after the fact, the slaughter is acceptable. Nevertheless, because of the similarity to the forbidden situation, initially, one should not use such an entity for slaughter.הלכה כ
שָׁחַט בָּהֶן כְּשֶׁהֵן מְחֻבָּרִין מִתְּחִלַּת בְּרִיָּתָן קֹדֶם שֶׁיַּעֲקֹר אוֹתָן שְׁחִיטָתוֹ פְּסוּלָה. וְאַף עַל פִּי שֶׁאֵין בָּהֶם פְּגָם:
כסף משנה
20.
When one slaughtered with these entities when they were connected from the beginning of their existence, before they were uprooted, the slaughter is unacceptable47Chulin 16a states that it is a Scriptural decree that the cutting edge used for slaughter must be a separate entity, something that one could take in his hand. even if they do not have a blemish.הלכה כא
לָקַח לְחִי בְּהֵמָה שֶׁיֵּשׁ בּוֹ שִׁנַּיִם חַדּוֹת וְשָׁחַט בָּהֶן שְׁחִיטָתוֹ פְּסוּלָה. מִפְּנֵי שֶׁהֵן כְּמַגָּל. אֲבָל בְּשֵׁן אַחַת הַקְּבוּעָה בַּלֶּחִי שׁוֹחֵט בָּהּ לְכַתְּחִלָּה וְאַף עַל פִּי שֶׁהִיא קְבוּעָה בּוֹ:
כסף משנה
21.
If one took the jawbone of an animal that had sharp teeth and slaughtered with it, it is unacceptable, for they are like a sickle.48I.e., a blade with a jagged edge which is unacceptable as stated above. When, however, only one tooth is fixed in a jaw, one may slaughter with it as an initial and preferred option, even though it is set in the jaw.49Since the jaw as a whole is moveable, we are not concerned with the fact that the tooth is in a fixed position (Kessef Mishneh).הלכה כב
לִבֵּן הַסַּכִּין בָּאוּר וְשָׁחַט בָּהּ שְׁחִיטָתוֹ כְּשֵׁרָה. סַכִּין שֶׁצִּדָּהּ אֶחָד מַגָּל וְצִדָּהּ הַשֵּׁנִי יָפֶה לֹא יִשְׁחֹט בַּצַּד הַיָּפֶה לְכַתְּחִלָּה גְּזֵרָה שֶׁמָּא יִשְׁחֹט בַּצַּד הָאַחֵר. וְאִם שָׁחַט הוֹאִיל וּבַצַּד הַיָּפֶה שָׁחַט שְׁחִיטָתוֹ כְּשֵׁרָה:
כסף משנה
22.
When one made a knife white-hot in fire and slaughtered with it, the slaughter is acceptable.50We do not say that rather than cut the signs, the knife burnt them. The latter would disqualify the slaughter.It must be noted that the Tur (see also the gloss of the Radbaz) quotes the Rambam as ruling that the slaughter is unacceptable for the above reason. This approach is also followed by many other Rishonim. In his Kessef Mishneh, Rav Yosef Caro states that the Rambam rules that the slaughter is acceptable. In his Shulchan Aruch (Yoreh De'ah 9:1), however, he quotes both views without stating which should be followed. All authorities agree that such a knife should not be used as an initial and preferred option. If one side of a knife is [jagged-edge like] a sickle and the other side is desirable, [i.e., smooth,] one should not slaughter with the desirable side as an initial and preferred measure. [This is] a decree lest one slaughter with the other side. If one slaughtered [with it], since one slaughtered with the desirable side, the slaughter is acceptable.
הלכה כג
הַשּׁוֹחֵט צָרִיךְ שֶׁיִּבְדֹּק הַסַּכִּין בְּחֻדָּהּ וּמִצַּד זֶה וּמִצַּד זֶה. וְכֵיצַד בּוֹדְקָהּ. מוֹלִיכָהּ וּמְבִיאָהּ עַל בְּשַׂר אֶצְבָּעוֹ וּמוֹלִיכָהּ וּמְבִיאָהּ עַל צִפָּרְנוֹ מִשָּׁלֹשׁ רוּחוֹתֶיהָ שֶׁהֵן פִּיהָ וּשְׁנֵי צְדָדָיו כְּדֵי שֶׁלֹּא יִהְיֶה בָּהּ פְּגָם כְּלָל וְאַחַר כָּךְ יִשְׁחֹט בָּהּ:
כסף משנה
23.
A slaughterer must check the knife at its tip and at both of its sides [before slaughtering]. How must he check it? He must pass it over and draw it back over the flesh of his finger and pass it over and draw it back51Using the same motions as he would use to slaughter an animal. over his fingernail on three edges, i.e., its tip and both of its sides so that it will not have a blemish at all. [Only] afterwards, should he slaughter with it.הלכה כד
וְצָרִיךְ לִבְדֹּק כֵּן אַחַר הַשְּׁחִיטָה שֶׁאִם מָצָא בָּהּ פְּגָם אַחַר הַשְּׁחִיטָה הֲרֵי זוֹ סְפֵק נְבֵלָה שֶׁמָּא בָּעוֹר נִפְגְּמָה וּכְשֶׁשָּׁחַט הַסִּימָנִים בְּסַכִּין פְּגוּמָה שָׁחַט. לְפִיכָךְ הַשּׁוֹחֵט בְּהֵמוֹת רַבּוֹת אוֹ עוֹפוֹת רַבִּים צָרִיךְ לִבְדֹּק בֵּין כָּל אַחַת וְאַחַת. שֶׁאִם לֹא בָּדַק וּבָדַק בָּאַחֲרוֹנָה וְנִמְצֵאת סַכִּין פְּגוּמָה הֲרֵי הַכּל סְפֵק נְבֵלוֹת וַאֲפִלּוּ הָרִאשׁוֹנָה:
כסף משנה
24.
It must [also] be inspected in this manner after slaughter.52The Ra'avad differs with the Rambam, maintaining that after ritual slaughter, no inspection is necessary unless the person desires to use the knife to slaughter another animal immeidately. In his Kessef Mishneh, Rav Yosef Caro justifies the Rambam's ruling and he cites it in his Shulchan Aruch (Yoreh De'ah 18:3). For if a blemish is discovered on it afterwards, there is an unresolved doubt whether the animal is a nevelah.53This ruling also depends on the principle stated in Halachah 13, that during its lifetime, an animal is forbidden. Hence it is not permitted unless we are certain that it was slaughtered in a proper manner (Radbaz; Siftei Cohen 18:2). For perhaps [the knife] became blemished [when cutting] the skin and when he cut the signs, he cut them with a blemished knife.54And this would cause the slaughter to be unacceptable as mentioned above.For this reason, when a person slaughters many animals or many fowl,55The Kessef Mishneh notes that since the skin of a fowl is soft, it is not very probable that this caused the blemish on the knife. Nevertheless, our Sages adopted this stringency. he must inspect [the knife] between each [slaughter]. For if he did not check, and then checked [after slaughtering] the last one and discovered [the knife] to be blemished, there is an unresolved doubt whether all of them - even the first - are nevelot56See Chapter 3, Halachah 18, for the ramifications of this ruling. or not.57I.e., it is possible that the knife could have become blemished when cutting the skin of the first animal. Hence, that animal - and all the subsequent ones - were slaughtered with an unacceptable knife.
הלכה כה
בָּדַק הַסַּכִּין וְשָׁחַט בָּהּ וְלֹא בְּדָקָהּ אַחַר שְׁחִיטָה וְשָׁבַר בָּהּ עֶצֶם אוֹ עֵץ וְכַיּוֹצֵא בָּהֶן וְאַחַר כָּךְ בָּדַק וּמְצָאָהּ פְּגוּמָה שְׁחִיטָתוֹ כְּשֵׁרָה. שֶׁחֶזְקַת הַסַּכִּין שֶׁנִּפְגְּמָה בַּדָּבָר הַקָּשֶׁה שֶׁשָּׁבַר בָּהּ. וְכֵן אִם פָּשַׁע וְלֹא בָּדַק הַסַּכִּין אוֹ שֶׁאָבְדָה הַסַּכִּין עַד שֶׁלֹּא יִבְדֹּק שְׁחִיטָתוֹ כְּשֵׁרָה:
כסף משנה
25.
When one inspected a knife, slaughtered with it, but did not inspect it after slaughtering, and then used it to break a bone, a piece of wood, or the like, and afterwards, inspected it and discovered it to be unacceptable, his slaughter is acceptable. [The rationale is that] the prevailing assumption is that the knife became blemished on the hard entity which it was used to break.58Since he checked the knife at the outset and it was acceptable, we rely on probability. As long as we have a way of explaining how the knife was blemished, we do not say it was blemished on the animal's skin, for the likelihood of that happening is very low. Similarly, if one was negligent and did not check his knife [after slaughtering] or the knife was lost before it could be checked, the slaughter is acceptable.59Here also, since the knife was inspected initially, there is no reason to suspect that the slaughter was unacceptable, we do not disqualify it [Shulchan Aruch (Yoreh De'ah 18:12)] .הלכה כו
כָּל טַבָּח שֶׁלֹּא בָּדַק הַסַּכִּין שֶׁלּוֹ שֶׁשּׁוֹחֵט בָּהּ לִפְנֵי חָכָם וְשָׁחַט בָּהּ לְעַצְמוֹ בּוֹדְקִין אוֹתָהּ. אִם נִמְצֵאת יָפָה וּבְדוּקָה מְנַדִּין אוֹתוֹ לְפִי שֶׁיִּסְמֹךְ עַל עַצְמוֹ פַּעַם אַחֶרֶת וְתִהְיֶה פְּגוּמָה וְיִשְׁחֹט בָּהּ. ואִם נִמְצֵאת פְּגוּמָה מַעֲבִירִין אוֹתוֹ וּמְנַדִּין אוֹתוֹ וּמַכְרִיזִין עַל כָּל בָּשָׂר שֶׁשָּׁחַט שֶׁהוּא טְרֵפָה:
כסף משנה
26.
Whenever a slaughterer60This is referring to a slaughterer who slaughters on behalf of people at large, not only for his own private purposes. does not have the knife with which he slaughters inspected by a wise man61The Radbaz notes that the Rambam's words appear to differ slightly from the simple meaning of Chullin 18a, his source. From Chullin, it appears that the necessity to show the knife to the wise man is a mere token of respect, while from the Rambam it appears that it is a necessary safeguard to check that the slaughter is kosher.The difference between these approaches can lead to a variance in practice. If we say that this inspection is merely for the sake of respect, then the sages may forgo the respect due them and allow an expert to slaughter even though he does not present his knife. If, however, it is a necessary precaution to insure that the slaughter is performed correctly, an inspection is always necessary.
Both of these perspectives have continued to be given emphasis throughout the Rabbinic literature, although the halachah as prescribed by the Shulchan Aruch (Yoreh De'ah 18:17) is that a sage may forgo the honor due him. The present custom in many slaughtering houses today is for the slaughterers to work in pairs and for one to check the knife of the other. At times, a visiting Rabbinic authority comes and he inspects the knives of all of the slaughterers. and uses it to slaughter for himself, we inspect it. If it is discovered to be desirable [and passes] the examination, we, nevertheless, place him under a ban of ostracism [lest] he rely on himself on another occasion and then the knife will be blemished, but he will still slaughter with it. If [upon examination] the knife is discovered to be blemished, he is removed from his position and placed under a ban of ostracism. We pronounce all the meat that he slaughtered to be unacceptable.62I.e., we assume that not only on this occasion, but on others, he slaughtered using an unacceptable knife, thus disqualifying the meat.
הלכה כז
כַּמָּה הוּא אֹרֶךְ הַסַּכִּין שֶׁשּׁוֹחֵט. כָּל שֶׁהוּא. וְהוּא שֶׁלֹּא יִהְיֶה דָּבָר דַּק שֶׁנּוֹקֵב וְאֵינוֹ שׁוֹחֵט כְּמוֹ רֹאשׁ הָאִזְמֵל הַקָּטָן וְכַיּוֹצֵא בּוֹ:
כסף משנה
27.
How long must the knife with which one slaughters be? Even the slightest length, provided it is not [overly] thin to the extent that it pierces and does not slit63As will be explained, ritual slaughter is accomplished by drawing the knife back and forth across the neck. If a knife is two small to enable this, it should not be used [Shulchan Aruch (Yoreh De'ah 8:1)]. like the head of a blade or the like.64See the Ramah (Yoreh De'ah 24:2) who quotes opinions that require a knife used to slaughter a animal to be twice the length of the animal's neck. The custom is also to use a knife of such measure for a fowl.הלכה כח
וּמָתַי שׁוֹחֲטִין. בְּכָל זְמַן. בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה. וְהוּא שֶׁתִּהְיֶה אֲבוּקָה עִמּוֹ כְּדֵי שֶׁיִּרְאֶה מַה יַּעֲשֶׂה. וְאִם שָׁחַט בַּאֲפֵלָה שְׁחִיטָתוֹ כְּשֵׁרָה:
כסף משנה
28.
When can one slaughter? Any time, whether during the day or during the night, provided that [at night] he has a torch65Two candles are considered a torch [Rama (Yoreh De'ah 11:1)]. with him so that he sees what he is doing.66Otherwise, it is possible that the animal will be slaughtered incorrectly without him realizing. If a person slaughters in darkness, his slaughter is acceptable.67Nevertheless, it is forbidden to do so as an initial and preferred option [Shulchan Aruch (Yoreh De'ah 11:1)].הלכה כט
הַשּׁוֹחֵט בְּיוֹם הַכִּפּוּרִים אוֹ בְּשַׁבָּת בְּשׁוֹגֵג אַף עַל פִּי שֶׁאִלּוּ הָיָה מֵזִיד הָיָה מִתְחַיֵּב בְּנַפְשׁוֹ אוֹ מִתְחַיֵּב מַלְקוֹת עַל יוֹם הַכִּפּוּרִים שְׁחִיטָתוֹ כְּשֵׁרָה:
כסף משנה