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Se we know that you're supposed to make a bracha on shechita.

What if you didn't? Would we still be allowed to eat the meat?

As has already been established, the blessing should be said immediately before the shechita. If someone slaughtered without a bracha, would they have to say the bracha again after?

  • Related: judaism.stackexchange.com/q/20420 . Your first question is a duplicate of the second question there, and is answered here: judaism.stackexchange.com/a/20425 – Fred Dec 15 '14 at 3:10
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    @Fred seems to be completely correct. Shokhet, might I suggest you edit out that part of your posts? – msh210 Dec 15 '14 at 15:26
  • @msh210 I dunno....that was thrown in as a side question, there; and for all I know might not even be referring to the bracha ( I don't know what the Muslims do, but many shochtim say various prayers before shechita ) – MTL Dec 21 '14 at 4:33
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No, the meat would not be forbidden if the blessing was skipped, in most cases. The blessing need not be repeated if it was skipped.

See Simla Chadasha (19:1), who writes:

ואי לית ליה לא יברך אחר השחיטה אפילו תוך כדי דיבור דכיון דראוי היה לברך קודם ודחי נפשיה הואיל ואדחי אדחי אבל השחיטה כשרה אפילו לעצמו ואפילו הזיד ולא בירך ומ״מ אם רואים שהעם פרוצים ומקילים בברכות יש לקנוס המזיד ולאסור אותה שחיטה לו ולהלקותו אבל אחרים מותרים

If the blessing was not made, do not make the blessing after the shechita, even "תוך כדי דיבור" (see this answer for some detail on תוך כדי דיבור), since the blessing is missing, it's over. The שחיטה is valid, in any event -- even for the slaughterer himself, even if he skipped the blessing on purpose. However, if we see that there are many people who are skipping this blessing on purpose, then we will punish someone who skips the blessing on purpose -- we will forbid the meat from that shechita to him, and give him lashes; however, the meat is still allowed to others.

( my translation )

It should be noted that the Mordechai in the beginning of Chullin quotes Eldad Hadani as saying that meat slaughtered without a bracha is "פיגול" (likely a stand-in word for "אסור," similar to "טריף" in our vernacular), though the Mordechai says that it is "חומרא ולא נהגינן כוותיה," a stringency that we do not hold ourselves to. (see also this answer for another rejected ruling of Eldad Hadani)

  • The Shaarim metzyanim bhalacha writes that the name of Eldad Hadani sefer is Amar Yehoshua ,see it inside it is an amazing sefer on shas and halacha as I'm sure you know already. – sam Dec 15 '14 at 4:04
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    Really? IIRC the Mordechai quoted Eldad in "הלכות ארץ ישראל" – MTL Dec 15 '14 at 14:40
  • @hazoriz Thanks for the edit; that's a much better wording – MTL Dec 15 '14 at 17:08
  • I know but the shaarim metzuyanim has an interesting piece on it – sam Dec 15 '14 at 23:22
  • @sam I'll take a look; thanks! ....that would be siman 19? – MTL Dec 15 '14 at 23:23
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Just to add some details - This shaila is actually a machlokes Rishonim. The Hagahos Ashiri (Chullin 1:2) writes that one may recite the bracha (bedieved) after the shchita as well. This applies only to birkos hamitzvos and not birkos hanehenin. The Rambam (Hilchos Brachos 11) argues and says that even regarding mitzvos one cannot recite the bracha after performing it. The Shach (Yoreh Deah 19:3) sides with the Rambam, and so does the Simlah Chadasha that was quoted before. However, the Pri Chadash writes that even according to the Rambam one may recite the bracha toch kedei dibbur after the shchita. Although Simlah Chadasha (19:2) rejects this, the Beis Dovid (Yesod Habayis 19:1) cites some sources who agree with the Pri Chadash.

An added note - the Rema (19:1) actually rules that when one slaughters an animal of questionable kashrus, that requires checking after the shchita, one may first slaughter the animal without a bracha, and then if the animal turns out kosher one may then recite the bracha.

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