intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

More on the Olah - Kavana and Shechita
The act of slaughter, Shechita, of a sacrificial animal in the Beit HaMikdash was not considered a full Avoda and therefore was equally valid when performed by a Zar - a non-Kohein. However, whether Kohein or Zar, the Shocheit (slaughterer) had to have Kavana (proper intent) when slaughtering (Note Rambam, Ma'asei Korbanot 4). The Shocheit had to know what kind of sacrifice the slaughtered animal was to be offered as, Olah, Chatat etc. The Shocheit had to be aware of the identity of the Ba'al HaKorban. He had to be mindful that the slaughtered animal was to be offered as a Korban on the Mizbei'ach and not for ordinary human consumption. He had to remember that the Emurim - the innards - were to be burnt completely on the Mizbei'ach and not simply roasted. He had to recall that the Emurim were to be burnt on the Mizbei'ach and not elsewhere. The Shocheit had to be mindful that the Korban was according to G-d's will and was offered as a "pleasing, sweet savour." If the Korban in question was a Chatat, Asham or Olah, the Shocheit had to be aware of the nature of the transgression which necessitated the offering (Zevachim 4: 6).
The Tanna Rav Yossi explained that the Beit Din ruled that these intentions should not be audibly voiced so as to minimize the possibility of error and the resultant invalidation of the Korban. The reason given is that wrong intention, which can invalidate the offering, depended on the person who actually performed the act of Shechita and not the Ba'al HaKorban. This ruling is based on Vayikra 7:18 “…the one who offers it may not intend this…” The officiating Kohanim in particular had to concentrate on the nature of the sacrifice and the identity of the Ba'al HaKorban. The officiating Kohanim also had to be mindful of the regulations that governed each sacrifice. We can almost picture a Levi, sent by “Mikdash Control” passing notes to the Shocheit and the officiating Kohanim with all the relevant information so they should not get confused and inadvertently invalidate the Korban.

'If a man slaughtered the Korban (Shelamim - peace offerings) or any other sacrifice (whose meat is eaten) with the intention of sprinkling the blood outside (of the Azara) or even if he intended to sprinkle only some of the blood application outside, or to burn its sacrificial portions or even to burn only some of the sacrificial portions outside… or to eat of its meat or only an olive's bulk of its meat outside (the designated area), the sacrifice becomes invalid.' (Zevachim 2: 2)

'But if he had in mind to sprinkle the blood (on the Mizbei'ach) the next day - after the permitted time - or even (only) some of the blood the next day, (the blood could be applied only on the day of slaughter.) "How do we know that the blood is invalidated by sunset? Because it says, '…it must be eaten on the day that he offered his sacrifice (Vayikra 7:38). On the day that you slaughter, you may offer. On the day that you do not slaughter, you may not offer (Zevachim 56a) or to burn its sacrificial portions or even (only) some of the sacrificial portions the next day, or to eat the meat or even (only) some of the meat on the next day, the sacrifice becomes Pigul - and entails Koreit - extirpation - for those who eat of the meat.'

Pigul may be translated as an abomination, unfitness, or a Korban rejectable in conse- quence of an improper intention in the mind of the officiating Kohein. We can see that proper intent was of supreme importance. A mere thought concerning improper procedure or timing could invalidate the sacri- fice and possibly cause those eating the meat of the invalid Korban to be subject to the punishment of Koreit!

Hilchot Shechita were orally revealed to Moshe on Har Sinai as intimated in the Biblical verse; '…you may slaughter from your cattle and from your flocks… as I have commanded you' (Devarim 12:21). This was considered one of the classic proofs of the existence of Torah She'b'al Peh from the earliest period of our history; nowhere in the written Torah are there ordinances commanding how an animal was to be slaughtered. The laws of Shechita for Korbanot in the Beit HaMikdash and for animals to provide meat for private consumption were identical.

The responsibility of Shechita was entrusted only to those who were versed in the laws, were skilled in their work and had "fear of Heaven" and excluded deaf-mutes, imbeciles, inebriates and minors. During the great Passovers celebrated by Chezkiyahu HaMelech and Yoshiyahu HaMelech in the days of Bayit Rishon, we find that Leviyim fulfilled this function. An Israelite who was skilled in Shechita could slaughter his own sacrificial animal. However, only Kohanim slaughtered the two daily obligatory Temidin and the other Korbanot Tzibbur - public sacrifices.

In order for the Shechita to be valid, the Shocheit had to cut through the windpipe and gullet of the sacrificial animal. His knife had to be perfectly sharp with no disqualifying nicks. The Shocheit had to be careful that there was no delay or pause in the act of slaughtering. The knife had to be kept in continuous motion until the windpipe and gullet were completely cut through. The knife had to be gently drawn horizontally across the neck of the sacrificial animal; the Shocheit could not press down. The Shocheit had to insure that the knife was drawn over the throat and that every part of the knife had to be visible at all times. (The throat of a lamb etc. would have to be pre-clipped to remove wool that otherwise might hide the knife from the Shocheit's view) The knife could be drawn only across the Halachically defined designated area of the animal's neck. Slaughtering above or below these limits invalidated the Shechita. If during the process of Shechita, either the windpipe or the gullet was removed or torn from its regular position, the slaughter was invalid.

Shechita was the first of the four indispensable acts which were essential components of valid sacrificial procedure in the Beit Hamikdash.

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled: The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.