REVACH L'DAF
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SUMMARY
1. If a knife is heated up in a fire and used for Shechitah, the Shechitah is valid.
2. The Nega'im of Shechin and Michvah are Tamei Muchlat with two white hairs, or upon the spread of the Nega. The Hesger is no more than one week.
3. The Nega'im of Shechin and Michvah do not combine with each other for the minimum size of a Nega.
4. If one is hit with force by a rod that was heated up in a fire and it results in a Nega, there is a doubt about whether it is a Nega of Shechin or a Nega of Michvah.
5. A knife which was used for Avodah Zarah may be used for Shechitah, but not for cutting meat.
6. If an animal is in danger of dying, a knife of Avodah Zarah may not be used for Shechitah. Nevertheless, cutting an expensive cut of meat would be permitted with a knife of Avodah Zarah.
7. Utensils which were merely designated for use for an Avodah Zarah are not forbidden. They become forbidden only after they have been used.
8. If one uses the knife of a Nochri for Shechitah, there is a disagreement about whether he must peel off the outside layer of the animal at the place of the Shechitah, or whether it suffices to wash it off.
9. If a knife was used to slaughter a Tereifah, there is a disagreement about whether it must be placed in boiling water or whether it suffices to place it in cold water.
10. A Shochet must have with him three knives and two utensils filled with water.
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A BIT MORE
1. The knife cuts before it burns, and therefore it is regarded as Shechitah, not Sereifah.
2. Shechin is a Nega which results from the heat of the force of a blow, while Michvah results from a fire source.
3. If one has a Nega of Shechin and the same place is subsequently burned with a fire source, the Nega now has the status a Michvah. If one has a Michvah and he is subsequently hit with force by a stick, the Nega now has the status of Shechin.
4. However, if he is poked by a rod without force, it is results in a Nega of Michvah, not Shechin.
5. One is forbidden to derive benefit from a knife which was used for Avodah Zarah. However, Shechitah is not considered a benefit, because an animal is worth more alive than dead.
6. Since the animal may soon die, Shechitah is considered to be a benefit, and one may not benefit from the knife of an Avodah Zarah. Conversely, a very expensive piece of meat is worth more intact, since as it can be served to a prominent guest, and therefore cutting it is not considered to be a benefit.
7. Although there are differences of opinion about whether an Avodah Zarah itself is forbidden immediately or only after it is used, everyone agrees that a utensil used for an Avodah Zarah is forbidden only once it is used.
8. According to Rav, one must peel off a layer at the place of Shechitah because the place of Shechitah is hot or because the place of Shechitah absorbs fat from the knife as a result of the force of the knife. According to Rabah bar bar Chanah, it is sufficient to wash off the place of Shechitah because the place of Shechitah is cold or because the animal does not absorb from the force of the knife while blood is pulsing out of the animal.
9. The Halachah, according to the Gemara's conclusion, is that it suffices to wash it off in cold water or, alternatively, to wipe it off with a cloth.
10. He needs one knife for the Shechitah, another knife to cut the meat, and another knife to cut out the Chelev. He needs one utensil of water for the meat and one for the Chelev.
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