upwards, and he slaughters at the right part of the neck, but afterwards it is found that the wind-pipe or the œsophagus is not cut at the right place, then it is a doubtful case of carrion." (Ibid. 7.) In like manner, the measure of the slaughtering is accurately defined, and must be as accurately attended to, or else the slaughtering must be considered unlawful, and then it becomes unlawful for the Rabbinists to eat it. But the most care is required in examining the knife, which may be of any material that will cut, on condition that there be no gap in it:—
(
Hebrew characters)
"But if there be anything like a furrow in the edge of the implement wherewith the slaughtering is effected, even though the furrow be the least possible, the slaughtering is unlawful." The slaughterer is therefore required to examine the knife before and after the act; for if a gap be found in it after the slaughtering, it is doubtful whether the beast is not be considered carrion:—
(Hebrew characters)
"Therefore he that has to slaughter many beasts or many fowls, must examine the knife after each; for if he does not, but examines at the end, and the knife is found to have a gap, then all are to be considered as doubtful carrion, even the first." (Ibid. 24.) From these few particulars, it appears that great care, and not a little study and practice, are required in order to slaughter an animal for food according to the oral law, and that it is very easy, by mistake or want of knowledge, to make the meat unfit for rabbinic eating: but then, besides all this, there are the five circumstances which invalidate the slaughtering altogether:—
(Hebrew characters)
"There are five things which invalidate the slaughtering: and the most important thing respecting the constitutions of slaughtering is, to attend to each one of them, and these are they—1st, If the person makes a stop of a certain length before the act is completed. 2d, If the throat be cut at a single blow, as with a sword. 3d, If the knife enters too deep, and is hid-
