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8

Normative halacha (שלחן ערוך סימן ב, and שמלה חדשה ב) both state unequivocally that the שחיטה of a non-Jew is forbidden on the biblical level. See here for why I care so much about the Simla Chadasha. HOWEVER, the opinion of the Rambam (mentioned in other answers, הלכות שחיטה in 4:11-12) is that this is only a rabbinic enactment for certain types of ...


8

See this article in Hebrew for more detail. The overall concept is based on Chulin 37b: (יחזקאל ד) ואומר אהה ה' אלהים הנה נפשי לא מטומאה ונבלה וטרפה לא אכלתי מנעורי ועד עתה ולא בא בפי בשר פגול הנה נפשי לא מטומאה שלא הרהרתי ביום לבא לידי טומאה בלילה ונבלה וטרפה לא אכלתי מנעורי שלא אכלתי בשר כוס כוס מעולם ולא בא בפי בשר פגול שלא אכלתי מבהמה שהורה בה חכם ...


8

This practice is also brought down by Simla Chadasha (11:10); see the מטה אשר there (12) who brings from the פלתי that this practice is from ר' יהודה החסיד and was only a concern then, because in his time there were many who practiced כישוף (magic) on geese, but is now no longer a concern. אין להקפיד ע"ז, כי אז בימי ר"י החסיד היה הזמן גורם, כי רבו אז ...


7

In America, the custom is as the custom of Europe -- to use the sefer שמלה חדשה, written by Rabbi Alexander Sender Schorr, aka תבואת שור\בכור שור, even though on occasion he will disagree with the שלחן ערוך. (see מטה אשר [commentary to שמלה חדשה] in 1:4, especially what he quotes from the דרכי תשובה) It should be noted, though, that the custom in Israel is ...


6

Your first question should be asked of somone who is an expert in animal slaughter such as the OU or the STAR-K (Baltimore Vaad Hakashrus) who can tell you if the 'humane' practices required by the FDA ensure that the meat is not 'living' when it is being cut up originally. It could be a matter of how long after the slaughter they wait to actually cut it ...


5

There is a documented opinion among Tannaim that there is no biblical requirement for Shechita on fowl (eg. Chullin 27b - 28a). Accordingly it would seem likely that some time existed before the rabbinic requirement of Shechita on fowl was enacted when Halachic Jews ate fowl without Shechita. I note that we do not rule like this opinion, but rather that ...


5

Aruch HaShulchan Hilchos Shechita 1:25 says that one who is too involved in Chochmas Hanegina will not pay proper attention to the Halachos of Shechita


5

The Mishna in Pesachim (6:6) discusses slaughtering a Korban Pesach on Shabbat and finding it to be a Tereifa. In the Rambam's ruling (Shegagot 2:10 (English)): וכן השוחט את הפסח ביום ארבעה עשר שחל להיות בשבת, ונודע לו אחר כן שמשכו הבעלים את ידיהם או מתו או נטמאו קודם שחיטה, או שנמצא טריפה בסתר, כגון ניקוב מעיים או ריאה--הרי זה פטור, מפני ששחט ברשות; אבל ...


5

Yes there are many differences. Jews are allowed to eat pieces taken from the animal immediately after shechita is performed, even while the animal is still moving מפרכס (blood must still be removed -- which is harder to do compared to regular meat, because it was taken alive-ish). Shechita kills the animal, even if it is still convulsing. (Simla Chadasha ...


4

Midina d'Gemara, shochtim do not need to be certified. In halacha, we may assume like 'rov,' and in shechita, the rule is that 'rov metzuyim etzel shechita,' that most people who claim to know how to slaughter indeed know how to and may be relied upon. See Simlah Chadasha 1:4-5. However, in the times of the Rishonim, there were many fraudsters who took ...


4

I don't have the full answer, but here's a piece of it. Simla Chadasha writes (18:12) that on erev Yom Kippur, when everyone comes with their kapparos, and if the knife would be checked after every שחיטה (like it should be), it might not be checked with the utmost concentration, there is an allowance to check the knife every set of birds (so that nothing ...


3

Yes and no. Surprisingly, Simlah Chadasha says (siman 7) that you may slaughter with a knife that is attached to a wheel (though only b'dieved, because of a wheel that is not כח אדם; and because it's difficult to do correctly). However, restrictions apply: The machine has to be human-powered, specifically by a Jew (think handcrank); or water-powered, ...


3

Although Rashi (Chulin 16) cites this verse as support for the view that non-sacrifical meat was prohibited to Jews at that time, that view is not accepted as halacha: in fact we hold that they could and did eat non-sacrifical meat at that time. Thus, I have no reason to think that will change if we ever have manna again.


3

In Hulin, Daf מו עמ' ב. The concept is perhaps not what you think it is. It is one of the Triefos, a hole in the lungs (called Sircha), which some Poskim (like Rashi) say that if you find some scar in the lung, you need to check if there is a hole, and others say that the scar indicates a hole no matter our further observations find, and the meat is Trief. ...


3

Kosher slaughter is not simply any humane method of slaughter. It is a specific procedure, with precise details that must be followed. One does not need to follow this procedure when slaughtering animals for most non-food purposes, including clothing. However, you should slaughter the animal humanely, becaue there is a separate prohibition against causing ...


3

As Ze'ev mentioned in his answer, Simlah Chadashah says (1:36) that an older person should not shecht, due to the practical limitations that accompany old age, such as shaky hands and weaker eyesight. The Mordechai at the beginning of Chullin quotes Eldad HaDani in his הלכות ארץ ישראל (Hebrewbooks link I did not find exactly where in that book this הלכה is ...


2

As the other answers stated, the main difference between נבילה וטריפה is the טומאה. However, there are also other differences, such as אותו ואת בנו (see שמלה חדשה טו); in שלחן ערוך פב where ביצת טריפה is אסור but ביצת נבילה is not; and (lamely) someone who makes a vow נדר not to benefit from one but left the other alone. These are found all over שמלה חדשה ...


2

I can't source this, but I would imagine that it would depend on whether or not the person holding the animal jumped -- see שמלה חדשה at 23:6, where he says that even where the שוחט cut his own finger, we are only worried where he noticed the cut before he finished שחיטה, and then only when he jumped. As to the person holding the animal, he needs to hold it ...


2

The Kashau Rebbe was opposed to the practice of factory kashrus in America, and himself would not eat meat unless he knew the shochet and saw the animal itself schected with his own eyes. His Hasidim today do not eat beef from anyone, though they eat poultry sometimes because chelev, which one is chayiv kareis for with domesticated meat, is not an issue ...


1

mishnah berura 605.2 translation from feldheim ...There are/ localities where many /people/ gather together /for the slaughtering/ and they push one another. The slaughterers are awake all night with resentment and they do not feel the knife /to test it for notches/ owing to the considerable /amount of/ work /that they are required to do, so that the ...


1

I see that there are resources on the Internet which are specially for Noahides. I suggest you look here 1, forbidden meat and here 2, humane-slaughter information and the forum. Source 2 has “Recommended practice” (source: Dr. Temple Grandin) which states that Cardiac arrest stunning is more effective than conventional electric stunning. This may give a ...


1

And, of course, to keep from dying (פיקוח נפש), though all non-animal food sources would have to prove or seem obviously insufficient, just as if all emergency rations were treif (which would be preferable, I believe, to killing an animal when there were something else you could eat that were permissible under the circumstances---please correct mke if I'm ...


1

Simlah Chadashah says that someone who is as drunk as Lot is the same as the שוטה. He also adds that someone who is not quite that drunk yet may not slaughter ab initio, but if he did and it is certain (if he says he is certain or someone was observing him) that there was no דרסה (undue pressure in שחיטה) then it is allowed. A city שוחט should not be drunk ...



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