All Jews are halakhically eligible to perform sheḥita: men and women, adults and minors, and even a Jew who occasionally stumbles and eats tereifot (Ḥullin 2a; SA YD 1:1; 2:2). If a non-Jew performed sheḥita, however, even if he performed it properly, the sheḥita is invalid and the meat is neveila, for only one who was commanded in sheḥita is eligible to perform it. Similarly, if a Jew worships idols, desecrates Shabbat publicly, or eats neveilot in defiance, his sheḥita is invalid (SA YD 2:1–5).
Although all Jews are eligible to perform sheḥita, their sheḥita is valid only if it was done properly. Therefore, if the person who slaughtered is proficient in the five laws of sheḥita, we may rely on his sheḥita. If he is not proficient, his sheḥita is valid only if a Jew who is proficient in the relevant halakha was present and saw that he slaughtered properly. Ideally, even one who has studied the laws should not slaughter independently until he has practiced several times before an experienced shoḥet, who can assess both his skill and his ability to handle the sight of blood (MT, Laws of Sheḥita 4:1–3).
Since even a small flaw in the knife can invalidate sheḥita, and detecting such flaws requires trained sensitivity, the Sages placed the knife under rabbinic oversight. Anyone who wished to slaughter first had to present his knife to the local rabbi, who would examine it and determine whether it was fit for sheḥita. Strictly speaking, any Torah scholar could perform this examination; nevertheless, out of respect for the local rabbi, the knife was brought specifically to him (Ḥullin 17b). This meeting also allowed the rabbi to assess the owner of the knife and determine whether he needed to review the laws of sheḥita before slaughtering.
The Sages were especially strict with meat sellers, since the public relied on them. They were not permitted to slaughter unless they had first shown their knife to the rabbi. A butcher who failed to do so was placed under a ban. If he had bypassed the rabbi and his knife was then found to be nicked, he lost the right to sell meat, and the community was informed that any meat he sold from then on was to be treated as tereifa (Ḥullin 18a; SA YD 18:17).
In villages, many Jews raised their own animals and birds and knew how to slaughter them, so responsibility remained largely with each individual: whoever slaughtered, whether for himself or for others, first had to show his knife to the rabbi. In cities, however, the community depended on professional shoḥetim, and those appointed to the role had to be carefully vetted to ensure that they were God-fearing and proficient in their craft. If, Heaven forbid, an unsuitable shoḥet were appointed, he could cause the entire community to eat neveilot and tereifot for years.
Thus, as Jewish life became concentrated in larger communities and trades grew more specialized, sheḥita too became an established communal role, entrusted to designated individuals. The leading Torah authorities therefore ruled that no one may be appointed as a shoḥet without certification from a qualified rabbi, attesting that he is God-fearing and proficient in the relevant laws. Responsibility for the kashrut of the community’s meat remained with the local rabbi, who would appoint designated rabbinic overseers to supervise sheḥita and the examination for tereifot on his behalf. Inspecting the knives was only one part of this broader responsibility (see Rema YD 1:1).
Since sheḥita expresses Israel’s sanctity, as explained above in section 1, the shoḥet should be more than technically competent: he should be refined in character, righteous, and God-fearing. His work is to elevate the animal from the animal realm, rendering its flesh fit to become part of Israel’s vitality and strength in the service of Torah and mitzvot. For this reason, the shoḥet should also be compassionate and gentle, and should not approach slaughter with coarseness of heart or cruelty.
