Parshas Shelach 5786
- Torah Tavlin
- Jun 12
- 3 min read
חולין דף לז. "שחיטת מסוכנת"
A מסוכנת is an animal that is very weak and on the verge of dying. The Gemara brings a source that the בשר of a מסוכנת (that was פירכס) is מותר to eat, from יחזקאל הנביא who tells Hashem he never ate נבילות וטריפות his whole life. לא אכלתי בשר כוס מעולם, he was מחמיר on himself never to eat meat from a שחיטה done on a מסוכנת quickly before it died, proof that it is מותר to eat the בשר from a מסוכנת. [יו"ד ח"א ס' ח'] ר' משה was asked: maybe יחזקאל wasn’t referring to a מסוכנת, but is saying, even if he would be forced to eat נבלה on pain of death, he would be מוסר נפש על קידוש ה' and not eat it? ר' משה explains, even according to those who hold one may be מוסר נפש on any איסורים and not just the ג' חמורות, this is only permitted if he is prepared to be מוסר נפש on all איסורים. He may not pick and choose, because once he does that, he is showing it is not for קידוש ה' but for a personal feeling towards a certain איסור. This is not allowed. So, even if יחזקאל would be presented with this situation and would be מוסר נפש, it would not be because נבלה is a דבר מאוס to him, but rather because of קידוש ה', so this would have nothing to do with eating a דבר נמאס and is not a good response to the request of ה' that he eat something that is נמאס to him.
The [מ"א פ"ד,יב'] רמב"םsays, even though a מסוכנת is permissible, גדולי חכמים refrained from eating it even if it was פרכסה. The שו"ע says [יו"ד יז',א'], if one is שוחט a מסוכנת and it is not מפרכסת it is deemed a נבלה. The רמ"א [סימן יט'] says if one is about to שחט an animal that has a ריעותא so that it will need a בדיקה after the שחיטה, the שוחט should not make a ברכה. If after the בדיקה he sees it is כשר, he should then recite the ברכה. This halacha would apply to the שחיטה of a מסוכנת as well. Because if the animal is not פרכס after the שחיטה the bracha was for nothing. The ש"ך [ג] quotes the הג"ה אשרי that in general, if one is שוחט an animal and doesn’t make the ברכה beforehand, he may recite the ברכה after the שחיטה. However, the ש"ך says the רמב"ם disagrees and paskens: אם שחט או טבל בלא ברכה אינו חוזר ומברך אחר עשייתן. רע"א says: תמהני on the רמ"א who allows the ברכה after the שחיטה. Since we pasken like the רמב"ם that a bracha must always be עובר לעשייתן why should the שחיטה of an animal with a ריעותא and needs a בדיקה later, be any different? True by a טבילת גר the ברכה is made after the טבילה, because the יסוד of this bracha was מתוקן to be made after, since there is no possibility of a גר to make it before his טבילה. However, the bracha of שחיטה was מתוקן ביסודו to be recited prior, so just because in this situation it can’t be made prior, it shouldn’t change the תקנה, and it shouldn’t be permitted to be recited afterwards, כיון דאידחי אידחי. If the bracha can’t be made prior because it might have died before the conclusion of the שחיטה, making the ברכה be לבטלה, it can’t be made after the mitzvah either. וצ"ע