Rav Chisda said,1 “Where is there an allusion in the Torah to the examination of a [slaughtering] knife? [When Shaul commanded the people regarding ritual slaughter, he told them,2 ‘You shall slaughter with this and you shall eat.’” (The fact that [Shaul] said “with this” indicates that he examined the knife for [the people before giving it to them].)3 It is obvious [that a knife must be examined before slaughtering.] Were one to make a hole (in the gullet) [when slaughtering],3 the animal would be rendered tereifah. Hence, it is necessary to examine [the knife lest that occur. The rationale is that] (if there is a blemish [in the knife, it will cause the gullet] to be perforated and tear, and it is written,4 “you shall slaughter” – tearing is not slaughter. Thus, the simanim [i.e., the windpipe and the gullet, the organs that must be slit for ritual slaughter to be effective,] will not have been slit [correctly] (Rashi, [Chulin] 10[a]). Consequently, it is considered as if [the animal] had died naturally. Ritual slaughter is only effective when the simanim are whole and have not been perforated in a manner that causes the animal to be designated as tereifah while [it was still] alive, as will be explained in sec. 33[:3]). [Based on the explanations above, the Sages redefine Rav Chisda’s question:]1 The intent is: [What is the source that teaches that one must show a slaughtering knife] to a scholar [for examination]? [That interpretation leads to a further question:] Does not Rabbi Yochanan say that [the Sages required] showing the [slaughtering] knife to a scholar only out of respect for the scholar? (How then can it be said that is derived from a verse?)3 [The Sages answer: Indeed, the practice of examining the knife was instituted] by the Sages. The verse was cited merely as support. In the West, [i.e., in Eretz Yisrael,] they would examine [slaughtering knives] by sunlight. (They would hold [the knife] up to the sun and inspect its blade.)3 In Neharda'a, they would examine [the knife] with water. (They would turn the blade downward and pass it over the surface of the water, [with the knife] barely touching it. If there was a blemish, it would make a ripple in the water when [the knife] passed over [the water’s surface].)3 Rav Sheshes would examine it with the tip of his tongue. Rav Acha bar Yaakov would examine it with a strand of hair. In Sura they say, “[The knife] consumes the flesh; let the flesh examine [the knife].” ([Since the knife] is being used to cut flesh, [i.e.,] the simanim, therefore, the primary way to check [the knife] is with flesh – either with the tip of the tongue or the fingertip. If the flesh there will come in contact with a blemish, [the knife’s blemish] will also affect the flesh of the simanim. However, [examining the knife] with another [entity] is not an [effective] examination. It is possible that a firm object will pass over a small blemish and not be impeded by it. Conversely, something that is very soft like water will enter a tiny blemish [and create a visible effect] even though the blemish would not harm the simanim.)3 Rav Pappa said: The knife requires examination on the flesh (the flesh of the finger3 because of the gullet,5 which is soft6 ) and on the fingernail {because of the windpipe} ([see] Tosafos, Rabbeinu Asher). [The concern is that] the majority of the windpipe will be torn [if there exist] many [small] blemishes on the knife. Even if it has only one blemish, that blemish could cause a tiny tear at the exact location where the majority [of the windpipe is to be slit]7 (note Toras HaBayis HaAruch, [Bayis 1, shaar 1]; Bedek HaBayis, and Mishmeres HaBayis [there]). [Were that to happen,] the vitality of the windpipe would be released through tearing and not through slaughter, as will be stated below, the end of sec. 21.8 It is not sufficient [to examine the knife] merely on the flesh [of one’s finger], because there are times when the opposite is true. There are blemishes that one will not feel with one’s finger – nor will they affect the gullet – but the fingernail and the windpipe may feel them.}9 [The knife must be examined] “on the three sides ,”1 ([i.e.,] the middle of blade and the [two] sides [of the knife,] for perhaps the thickness of the blade will be blemished on its side and [either the windpipe or the gullet] will be caught on that projection, and tear.)3 Rav Yeimar said: It is necessary [to examine the knife] on the flesh and on the fingernail, but it is not necessary [to examine it] on its three sides. [Proof of this can be deduced from the following]: Did not {Rabbi Zeira say} in the name of Shmuel, “If one heated a knife (in fire)10 until it became white-hot and slaughtered an animal with it, his slaughter is valid. [The rationale is that] its blade reached [the simanim] before its white heat did, (i.e., before either the windpipe or the gullet were burned by the white heat, they were cut by the blade).3 A question could be raised: [What about] the sides [of the knife]? {The simanim] will be burned by the sides of the knife before the conclusion of the slaughter, [rendering the animal tereifah. The rationale is that] burning [the simanim disqualifies them] the same way a hole does. [The law is that] if a hole formed in the gullet before the majority [of the gullet] was slaughtered, [the animal] is tereifah. [This ruling applies] even though [the size of] the hole [merely] equals that [part of the gullet] which has already been slit. [Once this happens,] ritual slaughter is no longer effective [to permit the meat of] this animal, as will be stated in sec. 26[:1].}11 [Therefore, seemingly, there would be grounds for concern that the white-hot knife might have burned the majority of the gullet.] [In resolution,] it is said, “The area of the slaughter [in the throat] separates.” ([After the incision,] the slit widens on either side of the knife. Thus, only the [middle of the] blade of the knife touches the simanim.)9 Similarly, [regarding slaughtering with a blemished knife,] the area of the slaughter separates [when it comes into contact with the blade of a knife]. ([Therefore,] we are not concerned about a knife that is blemished on its side, because the sides of the knife do not come in contact with the simanim.)3 This concludes [the relevant passage in] the Talmud as explained by Rashi. אָמַר רַב חִסְדָּא1 רֶמֶז לִבְדִיקַת סַכִּין מִן הַתּוֹרָה מִנַּיִן שֶׁנֶּאֱמַר2 וּשְׁחַטְתֶּם בָּזֶה וַאֲכַלְתֶּם (וּמִדְּקָאָמַר בָּזֶה שְׁמַע מִנָּהּ סַכִּין בָּדַק לָהֶם3 ). פְּשִׁיטָא כֵּיוָן דְּכִי נָקַב (לְוֵשֶׁט4 ) טְרֵפָה בְּעִינָא בְּדִיקָה (דְּהָא אִי אִיכָּא פְּגַם נָקִיב5 וְנִקְרָע וּכְתִיב וְזָבַחְתָּ וּקְרִיעָה אֵינָהּ שְׁחִיטָה וְנִמְצָא שֶׁלֹּא נִשְׁחֲטוּ הַסִּימָנִים (רַשִׁ"י דַּף י'6 ) וְהָוֵי לֵיהּ כְּמֵתָה מֵאֵלֶיהָ שֶׁאֵין שְׁחִיטָה מוֹעֶלֶת אֶלָּא בְּסִימָנִים שְׁלֵמִים שֶׁלֹּא נִקְּבוּ נֶקֶב הָעוֹשֶׂה טְרֵפָה מֵחַיִּים7 כְּדִלְקַמָּן סִימָן ל"ג8 ). לְחָכָם קָאָמְרִינָן. וְהָא אָמַר רַבִּי יוֹחָנָן לֹא אָמְרוּ לְהַרְאוֹת סַכִּין לְחָכָם אֶלָּא מִפְּנֵי כְּבוֹדוֹ שֶׁל חָכָם9 (וַאֲנַן מִקְּרָא יַלְפִינָן לָהּ10 ). מִדְּרַבָּנָן וּקְרָא אַסְמַכְתָּא בְּעָלְמָא. בְּמַעֲרָבָא בָּדְקֵי לָהּ בְּשִׁמְשָׁא (נוֹתְנִים אוֹתָהּ בַּשֶּׁמֶשׁ וְרוֹאִין בְּחֻדָּהּ11 ) בִּנְהַרְדְּעָא בָּדְקֵי לָהּ בְּמַיָּא (הוֹפֵךְ חֻדָּהּ לְמַטָּה וּמוֹלִיכָהּ עַל פְּנֵי הַמַּיִם וְנוֹגֵעַ מְעַט אִם יֵשׁ פְּגַם הָעֹקֶץ עוֹשֶׂה כְּמִין חָרִיץ בַּמַּיִם בַּהֲלִיכָתָהּ12 ) רַב שֵׁשֶׁת בָּדַק לָהּ בְּרֵישׁ לִישָׁנֵיהּ רַב אַחָא בַּר יַעֲקֹב בָּדַק לָהּ בְּחוּט הַשַּׂעֲרָה בְּסוּרָא אָמְרֵי בִּשְׂרָא אָכְלָה בִּשְׂרָא לִבְדְּקָהּ (הִיא בָּאָה לַחְתּוֹךְ בְּשַׂר הַסִּימָנִים לְפִיכָךְ עִקַּר בְּדִיקָתָהּ בְּבָשָׂר אוֹ בְּרֵישׁ לִשָׁנֵיהּ אוֹ בִּבְשַׂר אֶצְבָּעוֹ אִם בָּשָׂר זֶה פּוֹגֵעַ בִּפְגַם כֵּן יִפְגַּע בּוֹ בְּשַׂר הַסִּימָן אֲבָל בְּדָבָר אַחֵר לֹא הָוֵי בְּדִיקָה שֶׁמָּא דָּבָר קָשֶׁה עוֹבֵר עַל פְּגַם קָטָן וְאֵינוֹ חוֹגֵר אוֹ דָּבָר שֶׁהוּא רַךְ יוֹתֵר מִדַּאי כְּגוֹן מַיִם נִכְנָס לְתוֹךְ פְּגַם קָטָן אַף עַל פִּי שֶׁאֵינוֹ פְּגַם לְקַלְקֵל הַסִּימָנִים13 ). אָמַר רַב פָּפָּא צְרִיכָא בְּדִיקָה אַבִּשְׂרָא (בְּשַׂר הָאֶצְבַּע14 בִּשְׁבִיל הַוֵּשֶׁט15 שֶׁהוּא רַךְ16 ) וְאַטּוּפְרָא (מִשּׁוּם קָנֶה (תּוֹסְפוֹת וְרֹא"שׁ17 ) שֶׁלֹּא יִקָּרַע רֻבּוֹ בִּפְגִימוֹת רַבּוֹת שֶׁבַּסַּכִּין אוֹ אֲפִלּוּ אֵין בָּהּ אֶלָּא פְּגִימָה אַחַת וְתִקָּרַע מַשֶּׁהוּ הַמַּשְׁלִים לְרֻבּוֹ (עַיֵּן תּוֹרַת הַבַּיִת הָאָרֹךְ18 וּבֶדֶק הַבַּיִת19 וּמִשְׁמֶרֶת הַבַּיִת20 ) דְּנָפִיק חַיּוּתָא דְקָנֶה בִּקְרִיעָה וְלֹא בִּשְׁחִיטָה וּכְמוֹ שֶׁכָּתוּב לְקַמָּן סוֹף סִימָן כ"א21 וּבְאַבִּשְׂרָא לְחוֹד לֹא סַגֵּי דְּזִמְנִין דְּאִיכָּא נַמִי אִפְּכָא דְּיֵשׁ פְּגִימָה שֶׁאֵין בְּשַׂר אֶצְבַּע וְהַוֵּשֶׁט מַרְגִּישִׁים וְהַצִּפֹּרֶן וְהַקָּנֶה מַרְגִּישִׁים22 ) וְאַתְּלָתָא רוּחָתָא23 (בְּאֶמְצַע חֻדָּהּ וּבַצְּדָדִין שֶׁמָּא נִפְגַּם עֹבִי חֻדָּהּ בְּצִדָּהּ וְנֶאֱחָז הַסִּימָן בָּעֹקֶץ וְנִקְרָע24 ). רַב יֵימַר אָמַר אַבִּשְׂרָא וְאַטּוּפְרָא צְרִיכָא וְאַג' רוּחָתָא לֹא צְרִיכָא. מִי לֹא [>אָמַר רַבִּי זֵירָא] אָמַר שְׁמוּאֵל לִבֵּן סַכִּין (בָּאוּר25 ) וְשָׁחַט בָּהּ שְׁחִיטָתוֹ כְּשֵׁרָה שֶׁחִדּוּדָהּ קֹדֶם לְלִבּוּנָהּ (קֹדֶם שֶׁיִּכָּוֶה הַסִּימָן בְּלִבּוּנָהּ הוּא נֶחְתָּךְ בְּחִדּוּדָהּ26 ) וְקַשְׁיָא לָן וְהָאִיכָּא צְדָדִים (שֶׁנִּכְווּ בְּצִדֵּי הַסַּכִּין קֹדֶם שֶׁתִּגָּמֵר הַשְּׁחִיטָה27 וּשְׂרֵפָה כְּנֶקֶב הוּא28 וְאִם נִקַּב הַוֵּשֶׁט קֹדֶם שֶׁנִּשְׁחַט רֻבּוֹ אַף עַל פִּי שֶׁנִּקַּב כְּנֶגֶד מַה שֶּׁנִּשְׁחַט כְּבָר טְרֵפָה וְאֵין שְׁחִיטָה מוֹעֶלֶת בּוֹ כְּדִלְקַמָּן סִימָן כ"ו29 ) וְאָמְרִינָן בֵּית הַשְּׁחִיטָה מִרְוַח רָוַח (מִתְרַחֵב הַחֲתָךְ מִצִּדֵּי הַסַּכִּין מִכַּאן וּמִכַּאן וְאֵין נוֹגֵעַ בַּסִּימָן אֶלָּא חִדּוּדוֹ שֶׁל סַכִּין30 ) הָכִי נַמִי בֵּית הַשְּׁחִיטָה מִרְוַח רָוַח (וְלֹא אִכְפַּת לָן אִם יֵשׁ פְּגַם בְּצִדֵּי הַסַּכִּין דְּאֵין צִדֵּי הַסַּכִּין נוֹגְעִים בַּסִּימָן31 ) עַד כַּאן לְשׁוֹן הַגְּמָרָא וּפֵרוּשׁ רַשִׁ"י.
Mordechai12 writes, “There are [halachic authorities] who rule in accordance with Rav Yeimar, [who does not require the knife to be checked on the three sides]. Nevertheless, it has become the widespread custom to disqualify [a knife] when a blemish is found on its sides just as [when it is found] on [the middle of] its blade.” Similarly, most halachic authorities rule in accordance with Rav Pappa [who requires that one check the knife with both the flesh of one’s finger and his fingernail]. The [teaching] of Shmuel regarding heating a knife until it becomes white-hot and then slaughtering with it, is not accepted as halachah. [The authorities] invalidate [such slaughter].13 There are authorities14 who distinguish between a knife that was heated until it was white-hot [and then used to slaughter] – in which instance, the heat does not affect the sides of the throat – and a protrusion from a blemish that projects from a knife, which will become caught on the sides of the area [where the animal is] slaughtered and tear them. They15 also make a distinction between [a shochet] who knows that [his knife] is white-hot and is careful not to tilt [the knife] to the sides, and [when there is] a blemish on the sides [of the knife, in which instance,] if he does not examine the knife first, there may be times when there will be a blemish [that] he will not know about. [Therefore,] he will not be careful [not to] tilt [the knife]. According to this [understanding], if [the shochet] knows that there is a blemish on one of the sides [of the knife] and is careful not to tilt it to that side, the slaughter is acceptable. Nevertheless, in practice, one should not rule leniently [in such a situation] (Beis Yosef, Yoreh Deah {9}). For this reason, Rama omitted this law [in this section] even though he mentioned this opinion in sec. 9. Note what is stated below in subsection 11, [note 17,] in the name of K’nesses HaGedolah. וְכָתַב הַמָּרְדְּכַי32 דְּיֵשׁ פּוֹסְקִים כְּרַב יֵימַר מִיהוּ נָהוּג הָעוֹלָם לִפְסוֹל כְּשֶׁנִּמְצָא פְּגִימָה מִן הַצְּדָדִים כְּמוֹ עַל חֻדָּהּ עַד כַּאן לְשׁוֹנוֹ. וְכֵן פָּסְקוּ רֹב הַפּוֹסְקִים כְּרַב פָּפָּא. וְהַהִיא דִשְׁמוּאֵל דָּחוּ מֵהֲלָכָה וּפוֹסְלִין בְּלִבֵּן סַכִּין וְשָׁחַט בָּהּ.33 וְיֵשׁ שֶׁחִלְּקוּ34 בֵּין לִבֵּן סַכִּין שֶׁאֵינוֹ מִתְפַּשֵּׁט לַצְּדָדִין וּבֵין מוּרְשָׁא דִפְגִימָה שֶׁמִּתְפַּשֶּׁטֶת חוּץ לַסַּכִּין בִּמְקוֹם הַפְּגַם וְנֶאֱחֶזֶת בִּצְדָדֵי בֵּית הַשְּׁחִיטָה וְקוֹרַעְתָּן. וְעוֹד חִלְּקוּ35 בֵּין יָדוּעַ שֶׁהָיְתָה מְלֻבֶּנֶת וּמְכַוֵּן שֶׁלֹּא יַטֶּנָּה לִצְדָדִין וּבֵין פְּגִימָה שֶׁבַּצְּדָדִים שֶׁאִם לֹא יִבְדּוֹק תְּחִלָּה פְּעָמִים שֶׁיֵּשׁ שָׁם פְּגִימָה וְאֵינוֹ יוֹדֵעַ וְלֹא יִזָּהֵר מִלְּהַטּוֹת. וּלְפִי זֶה אִם הָיָה יוֹדֵעַ שֶׁאֶחָד מִן הַצְּדָדִים פָּגוּם וְכִוֵּן שֶׁלֹּא לְהַטּוֹת לְאוֹתוֹ צַד שְׁחִיטָתוֹ כְּשֵׁרָה. מִיהוּ לְעִנְיַן מַעֲשֶׂה אֵין לְהָקֵל (בֵּית יוֹסֵף סִימָן ]ט']) וְלָכֵן סָתַם רְמָ"א כַּאן אַף עַל פִּי שֶׁהֵבִיא סְבָרָא זוֹ בְּסִימָן ט'. וְעַיֵּן מַה שֶּׁכָּתוּב לְקַמָּן סְעִיף י"א36 בְּשֵׁם כְּנֶסֶת הַגְּדוֹלָה: