In the case of non-sacrificial animals or birds, the blood had to be poured on the ground and covered with earth (Lev. xvii, 10-15). The prohibition only applied to blood of mammals and birds, not to the blood of fish or locusts. It referred only to the free blood in the blood vessels, and not to that absorbed in the tissues. The blood prohibition was one of the chief factors for the law of Shehitah or ritual slaugh ter. So great is the abhorrence of the Jews toward blood that bread is rendered un fit for use if in the process of eating it be come tinged by a speck of blood from the teeth (T. B. Kethuboth 60A). The monstrous absurdity of the "Blood Accusation) has been adequately treated by Strack (
Fat.—The fat, like the blood, was reserved for the altar. Its prohibition was therefore limited to the fat of sacrificial animals — kine, sheep and goats — and did not refer to that of other clean animals or birds. It was further limited to the fat similar in character to the intestinal fat, lying in layers separate from the flesh, and did not refer to that which was grown with the flesh (Lev. iii, 16, 17; Shut. Aruch, Yore Deal § 64). The traditions of Karaitic Jews differ from those of Rab binical Jews with regard to the extent of the fat prohibition (Adercth Eliahu, Chap. 19). The curious suggestion of Michaelis that the prohibition was due to the desire to further the oil culture of the country has no foundation. For hygienic aspect, see section Health Laws.
"Sinew which Shrank."— °Therefore shall the children of Israel not eat of the sinew which shrank which is upon the hollow of the thigh° (Gen. xxxii, 32; cf. Septuagint). The prohibitioin of the nervus ischiadicus ( ?) com memorates the great triumph of Jacob, when, through his victory over the Angel of the night, he received the name Israel, and despite his own injury compelled his conquered op ponent to bless him. It is the special moment of great achievement to Jacob (Hosea xii, 4, 5) and of supreme destiny to his children (Gen. xxxv, 10, 11). Owing to the disputed nature and locality of the prohibited sinew, the pro hibition has been extended to both the nervi ischiadici, the adjacent veins, tubular sinews and fatty fibres. .The removal of all these, however, demands a special knowledge and ex pertness infrequent in many Jewish communi ties; so that the sirloin, etc., is not generally available for food except in the Orient and eastern Europe (Shul. Aruch, Yore Dail
§ 05).
Slaughtering.—All animals that die other wise than by Shehitah, ritual slaughter, are termed Nebhelah (that which dieth by itself), and all that are torn by beasts or are afflicted by any fatal disease or lesion are called Trefah (the Torn). In both cases their use for food is prohibited. The ritual slaughter, Shehitah, is one of the most important functions in the Jew ish ceremonial and is always in the hands of trained experts (Deut. xii, 21). The knife used is specially sharpened and repeatedly tested by experts to ensure a perfectly sharp and smooth edge. Its blade, being usually 14 inches in length and two inches in. width, is specially adapted for rapid manipulation. It must then be drawn with a steady stroke across the throat, severing the trachma and esophagus and divid ing the pneumogastric nerve controlling cardiac action, and the carotid artery and jugular vein. Reserving hygienic considerations for "Health Laws," the following effects of the process must be noted. They formulate the result of a vast number of experiments comparing all the known methods of slaughtering animals, con ducted by Dr. Dembo in Saint Petersburg under the auspices of a scientific commission :1) Comparative Painlessness of Death.—(a) The severing of the great blood-vessels, producing instantaneous anwrnia of the brain, results in absolute unconsciousness — the gray matter of the brain ceasing its function at once and com plete loss of consciousness following in three to five seconds. (b) The cut is exceedingly rapid, seldom consuming more than one second in time, as the knife is sharpened and smoothed with extraordinary precaution; consequently the pain of death is minimized. (2) Economi cal Considerations.—(a) Through the much earlier appearance of rigor mortis, the meat is sooner available for food. (b) Through the much later appearance of decomposition, the meat remains longer available even in summer (Shul. Aruch, Yore Deal §§ 1-27).
Inspection.— While the proper performance of Shehitah excludes the animal from the cate gory of Nebhelah, it must be further examined to ascertain beyond all question that it is not Trefah (suffering from any mortal disease or lesion). This examination, Bedikah, is purely hygienic and is treated under section Health Laws. But just as the Shehitah (ritual slaugh ter), with all its far-reaching ethical, economi cal and hygienic consequences, originated in all probability with the necessities of the altar serv ice — to pour out the blood for sacrifice — so the Bedikah (examination for disease) with all that it involves had its prototype in the temple service in the priestly examination of the sacrifice for disqualifying blemishes (Lev. xxii, 20-25; Malachi 1, 8).