Simla Hadasha
The Simla Chadasha is a compendium on the Jewish laws of ritual slaughter[1]. It was written by Rabbi Alexander Sender Schorr in the 18th century. Rabbi Schorr was the son of Rabbi Ephraim Zalman Schorr, the son of Rabbi Shmuel Shorr, the son of Rabbi Naftali Hirsch Schorr, the son of Rabbi Moshe Ephraim Schorr. They were direct descendents of Rabbi Yoseph Bechor Schorr of Orleans, one of the most famous of the French Tosafists.
Even in his youth, Rabbi Alexander Sender Schorr was the Chief Justice of the Rabbinic Court in the town of Hovniv directly outside of Lvov. While his work was published he lived in the town of Zelkava.
Use of the Simla Chadasha has become so ubiquitious that it has replaced the Shulkhan Arukh as the definitive work on ritual slaughter. Any candidate who wishes to become a ritual slaughterer is no longer tested by Rabbis on the laws found in the Shulkhan Arukh - they are tested instead on their knowledge of the Simla Chadasha. The famed Rabbi Moshe Sopher also known as the Chsam Sopher[2] describes the Simla Chadasha with the following words, "His words are the words of the Living G-d." The work was published well over one hundred times[3].
Rabbi Schorr passed away on Tuesday, January 29th, 1737 or the 27th of Shvat in the Hebrew year 5497[4]. His tombstone is still extant in the Jewish cemetery in Zelkava.
Muslims as well as Jews have a dietary code where they are proscribed from eating meat that was not ritually slaughtered by either a fellow Muslim or a Jew.
The Simla Chadasha is in essence a restatement of the Yore Deah section of Shulkhan Arukh that deals with the laws of ritual slaughter and some of the laws of defective animal lungs.
Chapters one through five deal with the laws of the ritual slaughterer himself and his intentions. Chapters six through ten deal with the laws of the slaughtering knife. Chapters eleven and twelve deal with the place and time of ritual slaughter. Chapters thirteen through seventeen deal with the animal that was slaughtered. Chapters eighteen through twenty five deal with the procedure of slaughter. Chapters twenty six through twenty eight deal with various other laws.
The Simla Chadasha then skips to the section of Shulkhan Arukh that deals with defects in the lungs and proceeds with a restatements of chapters thirty-five through thirty nine.
It is of great interest to note that the Simla Chadasha has only been received universally by Hasidic and Ashkenazic Jewry. The Sephardic world has not embraced it's use. Shechita historians have pointed out two possible reasons for this difference. The first reason is that the author of the Simla Chadasha has taken an extremely strong stand against the author of the Pri Chadash, a Sephardic Luminary, stating that the work is filled with errors in that the author had only spent two years writing it. The second reason is that the Simla Chadasha is a proponent of the idea of peeling the Sirchos (lung adhesions). This is sheer anathema in the eyes of Sephardic codifiers. Perhaps the confluence of both reasons was responsible for the non-acceptance of the Simla Chadasha in the Sephardic world.