Shulchan Arukh, Yoreh De'ah שולחן ערוך, יורה דעה Laws of Salting Meat -- Rabbi Ari Enkin http://www.torahmusings.com/?s=Rabbi+Ari+Enkin Shulchan Arukh, Yoreh De'ah Siman 1 Siman 2 Siman 3 Siman 4 Siman 5 Siman 6 Siman 7 Siman 8 Siman 9 Siman 10 Siman 11 Siman 12 Siman 13 Siman 14 Siman 15 Siman 16 Siman 17 Siman 18 Siman 19 Siman 20 Siman 21 Siman 22 Siman 23 Siman 24 Siman 25 Siman 26 Siman 27 Siman 28 Siman 29 Siman 30 Siman 31 Siman 32 Siman 33 Siman 34 Siman 35 Siman 36 Siman 37 Siman 38 Siman 39 Siman 40 Siman 41 Siman 42 Siman 43 Siman 44 Siman 45 Siman 46 Siman 47 Siman 48 Siman 49 Siman 50 Siman 51 Siman 52 Siman 53 Siman 54 Siman 55 Siman 56 Siman 57 Siman 58 Siman 59 Siman 60 Siman 61 Siman 62 Siman 63 Siman 64 Siman 65 Siman 66 Siman 67 Siman 68 Siman 69 (1) [1] One must rinse the meat before salting it. [2] (2) And if the butcher rinsed it, one need not rinse it at home, and if after rinsing the meat [3] another cut was made, [4] or the hooves (3) were removed after being rinsed, one must go back and re-rinse. Rema: And if the re-rinsing was not performed it is as if the meat was never rinsed. Ideally, the most proper way to rinse the meat is to have it soak in water for about half an hour, and then to wipe it in the water. [5] However if one simply rinsed the meat without soaking, it would be sufficient. Afterwards [6] (4) wait a little so as to allow some of the water to evaporate so that the salt will not immediately dissolve from the water once placed on the meat, and thereby not remove any blood. [7] (5) It is customary not to use the vessel used for soaking meat for any other purpose. (6) If the meat was left soaking for twenty four hours then [8] the meat, and vessel are both forbidden to be used. [9] (see further on in this chapter) but one need not worry if it has been less than twenty four hours. Even in the case were the vessel has become forbidden, [10] one may use it for the purposes of soaking. [11] For the laws of frozen meat see chapter 78. [12] If one salted without first rinsing the meat, then wash it now and then (7) re-salt it, however some forbid this. Rema: And this is our custom even if it was (8) only slightly salted as in preparation for roasting, and [13] even if it wasn’t sitting in the salt for the entire time requirement, (9) however in the case of a great loss we can permit it. (10) If the meat was rinsed only slightly before having been salted, it is [14] permissible post facto. [15] The same is true if there was a sixty to one ratio of meat against the blood on it. If one salted a piece of meat without previously washing it with other pieces, (11)[16] the other pieces are permitted, but this piece is forbidden. The salting is not performed with [17] salt that is as (12) thin as flour nor with salt that is too thick so that it will fall off the meat however if the [18] only salt you have is thin then it may be used. The salt should be spread over the meat so that no place on the meat is without salt and salted to the extent that it would not be edible with such an amount of salt. [19] More salt than this is not needed. The salting must be done on both sides of the meat, (13) and the insides of poultry must also be salted. In a case where one only salted the inside or outside, or only one side of the meat, it is acceptable. Rema: [20] And there are those who forbid it even post facto, and this is how one should act (14) unless there is a great need. [21] This is only if it was cooked already, but if it wasn’t cooked yet, it may not be cooked as is. [22] Rather, if it is within (15) twelve hours of having been salted one must go back and salt the side that was not salted and then cook it. If it is after twelve hours, then roast the meat [23] and through this process the heat and fire will draw out the blood. The side that was already salted won’t absorb blood from the side that wasn't. (16)[24] If one cuts the meat after having salted it one need not re-salt the place of the cut. The required salting time is no less than the time it takes to walk a mil, which [25] is about a third of an hour. Rema: [26] This can be relied upon post facto, or even initially in honour of guests or Shabbos. However, in other circumstances the custom is to leave the meat sitting in the salt for at least an hour. One should not deviate from this. Before one puts the meat into the vessel in which it is to receive its final rinsings [27] the salt should be wiped off or the meat should be sprayed with water, and then the meat should be placed in the vessel to be used for rinsing. The meat is rinsed off twice and the vessel should be sprayed off as well between the two rinsings. [28] And some say that one must rinse off the meat three times, [29] and this is indeed the custom to be followed initially. (17) Therefore, rinse or wipe the meat well and then rinse it in water twice, and this will be considered as a total of three rinsings, or place water in a vessel, and then deposit the meat in that and then rinse it off three times, and this is the custom. Ideally one should use a lot of water in the first rinse so as to nullify the potency of the salt that may be in the tzir/remaining fluids. [30] (17*) It is permissible to rinse the meat in fruit juice, and one does not need water. If one did not wipe off the salt, nor rinse it we don’t forbid the meat [31] because the water in the vessel will nullify the potency of the salt. Rema: Even if only a small amount of water is used, nevertheless the tzir’s strength will be nullified. Some will even permit the meat if it was placed in a vessel with no water [32] because we need not fear problems in the short period of time used for rinsing the meat, and one may rely on this and not worry except for the first rinsing, after the first rinsing there are no fears. (18) [33] it makes no difference if the rinsing took place in a kosher pot, treifa pot, or even a dairy pot, and even a small amount of water in the pot nullifies the potency of the salt, and it is no longer considered to be 'roseiach'. Even if the vessel is dairy or still dirty from treif remains, it is permitted.... Meat that was salted and then cooked without a final washing must have a sixty ratio (19) [34] against the salt that is upon it. Rema: (20) [35] And the entire pot is included in the sixty, [36] and if there is a piece of meat in the pot of equal size to this piece that was not washed off, everything is permitted for there must be sixty times the amount of salt on the piece (21), for the piece is certainly at least thirty times its salt. And if there is not sixty times against the salt [37], even if only placed in a kli sheini everything is forbidden (23) since [38] there is salt and tzir, it has cooked somewhat. [39] Dried meat can be permitted even in a kli rishon, for it must certainly be sixty times the size of the salt that is upon it since it has dried. However, initially one must be careful even with dry meat that it should not be cooked or even washed in hot water without being first washed of it’s salt. All this is referring to a case where meat has not been washed off of it's salt at all, however if even only slightly washed once, and then cooked, it is permitted, post facto, for post facto one washing is sufficient. Salt used once, [40] may not be used again, [41], and it goes without saying that it is forbidden to eat used salt. [42] A non-Jew who works in Jew’s home, who is cooking a piece of meat that we’re not sure if it was washed off is subject to the following halacha: If the non-Jew knows Jewish customs, we may believe to say he washed it off if there was an adult Jew occasionally walking in and out, or if there was a knowledgeable child. Rema: One of these is sufficient (24) [43] either mesiach Ifi tumo that he washed it well, or a Jew, even a child was around walking in and out for he has some respect for Jewish customs. However if he told the non-Jew not to wash meat without permission, and the non-Jew went and did so, it is forbidden for we see that he has no fear and he should not be relied on. [44] Meat that has been cooked without having been salted is permitted if there are [45] sixty times (26) that piece in the pot, (27) and all the other meat is permitted as well. Rema: (28) [47] Some forbid that piece even if there is sixty against it, and that is how we are to act if not for a great need (2) as in honour of Shabbos or [47] guests when we may rely on those who are lenient. If a piece of meat was not salted (30) properly it is as if it was never salted. Any meat that stood for three days without having been salted remains forbidden even if salted and if it is [48] cooked we require sixty against it. Meat that was left for three full days without having been salted can no longer be saltedbecause the blood has dried and will no longer be released through salting. Therefore it [49] may not be cooked [50] only roasted (31) and after it is roasted [51] it still may not be cooked (32) but if it was it is permitted. [52] Meat should not be left for three days for fear that it may be cooked. (33) [53] If the meat was soaked in water within three days, it may go another three days (34) (54) less half an hour. Meat that we are not sure if it was salted within three days is permitted. Meat that was left unsalted for three days [55] and was then mixed up with other pieces is [56] nullified [57] among the permissible majority, and [58] all the pieces may be cooked (35) [59] even if it was a chaticha ha’ruya I’hischabed. This is also the rule for pieces cooked without being salted, and then mixed with others. (36) [60] Meat covered in blood that was sitting in water for twenty four hours is forbidden by some unless it is roasted (37) [61] or unless there is sixty in the water against it, [62] Some even forbid it to be roasted, and this is how we should act. We perform the salting only in a vessel with holes or upon straw or shavings or in a diagonal position insuring that if water was spilled onto it, it would flow off immediately. Rema: An especially smooth surface that water would flow from need not be placed in a slanted position. however if it’s not this smooth it must be placed slanted so that the water flows out. Even in a vessel with holes, one should be careful to make sure the holes are open, therefore it should not be placed on the ground, for then it is as a vessel without holes. As a result of this some people are stringent and place straw or shavings because even the meat can close up the holes. (38) Post facto, one need not worry about all this. If one performed the salting in a vessel without holes (39) [63] it is forbidden to use the vessel with very hot items. Rema: [64] And if it was used then one must take off a klipah for a dry item, and if it was a liquid we need sixty against the klipah of the vessel. [66] Some say that even with cold items it is forbidden to use the vessel unless it is washed down well, and if it was used without first being washed off, the item used should be washed off. (40) [67] However, it is permissible to re-use this vessel for salting once holes are made in it (41) [68] or even without holes if meat has been salted and washed off. (42) But if it has holes [69] it is permissible to eat boiling hot food from it, and there are some that forbid boiling hot [70]One should be careful initially (43) but post facto, it is permitted. Meat [71] that was salted in a vessel without holes [72] and was left for as long as it takes for water to begin boiling is subject to the following rules: Anything in the tzir is forbidden even for roasting, and what is outside the tzir is not forbidden [73] expect for a klipah’s worth, even if it is fatty. Rema: (44) [74] Some forbid the entire piece, even that which is outside the tzir, even if only salted slightly as is done in preparation for roasting [75] and even if it was not left for the required salting time rather only for a little while allowing for tzir to be seen [76] this is the custom, and it should not be changed. Nevertheless, only the actual piece that is touching the tzir is forbidden (45) [77] but the other pieces that are upon it and salted with it are permitted, and this is indeed the custom. After meat has been salted and washed, it may even be placed in water that is not boiling [78] and there are those that require it to be placed in boiling water. Rema: The custom is to follow the first opinion. Meat that was salted for as long as required and then placed in a vessel without holes without being washed off [79] and then filled up with tzir is permitted. (46) According to this, meat that fell into tzir that came out of the meat (47) after the required salting time is permitted. There are those who forbid it no matter what, and they should be followed initially. Rema: [80] And some forbid even post facto (48) [81] a klipah and this is the custom, regarding that which is in the tzir. However, anything outside the tzir is permitted. (49) [82] The vessel into which the tzir fell is forbidden, [83] Therefore if the vessel was dairy (50) and is dirty, the meat is forbidden since even after the salting time it is considered roseiach [84] however if it is a case of great loss and needed for a mitzvah (51) one may be lenient and say that once the required salting time has passed, it is no longer considered roseiach. (52) [85] According to his words even though meat sat in salt its required time, one may not eat it until it is washed off well. It is forbidden to cut it with a knife before it gets washed [86] and if cut, the knife must be kashered. Rema: [87] And some permit it to be cut with a knife after it went through it’s required salting time [88] for salt can not affect vessels [89] and it is indeed permitted [90] but the knife must be washed off [91] or thrusted into the ground if the tzir has already dried. Even if it is before the required salting time has passed (53) there is no prohibition on the knife, rather the problem is now that blood had come out from the meat to its surface, if one wants to now wash off that spot and go re-salt it one may do so. If one wants to then go and perform a salting in order to preserve the meat after it has been property salted for blood in a vessel with holes, [92] then the meat must be washed off well and re-salted. It may even be re-salted in a vessel without holes. If one wants [93] to salt meat and eat it roasted without washing one may do so and we are not worried about the blood that is on the salt, for the fire sucks out the blood and the salt can not absorb it. This is when it is salted and put on to be roasted, but if it sat in the salt, the salt absorbs blood, and the meat becomes forbidden. Therefore, it must be washed off well, then roasted, and then it may be eaten. See later on in section 76 regarding the law for meat that was salted without being washed off, and then roasted) In a place where salt is not easily found, one should roast the meat (54) until its blood has come out, and then one may cook it. Siman 70 One is permitted to salt many pieces of meat together, one on top of the other, even though the lower pieces will finish releasing their blood before the upper pieces. We do not assume that the lower pieces will now absorb blood from the upper pieces. This is because meat releases tzir for a long period of time and as long as (1) it is releasing it can not absorb. Even if a lot of tzir is gathering and sitting in the crevices of the meat, it is permitted. When do we say this rule? When meat is being salted with other pieces of meat, even if it is meat from one animal with the meat of another animal, even if it is poultry [1] which can not expel all its tzir before the meat of an ox can expel its blood. Rema: Nevertheless it is customary to initially be stringent with a piece of meat that has a pocket and invert it inside out as to allow the blood to flow out, however post facto one need not worry, [2] A piece of meat salted twice is permitted [3] and we are not worried that this second salting will cause it to absorb any remaining blood from the first salting. However meat with fish, and even poultry with fish are forbidden to be salted together for fish release all their tzir before even poultry can release its blood. [4] If one did salt them together, the poultry is permitted, but the fish must have a klipah removed [5] and if (3) one did not remove the scales when they were salted - it is permitted. Rema: There are those who forbid all the fish if there is not sixty against the poultry for we measure all cases of salting with sixty, and this is the custom. This is only if there are no scales, for they are soft and immediately release tzir, bur if there are scales it is permitted for they do not release immediately nor absorb from the poultry because as long as they are in the process of expelling they won't absorb and it is like any other case of meat being salted together In which cases is this said? When they were salted together, or if the poultry was salted and the fish was not. (4) However if the fish is salty and the poultry is not and they were placed beside each other [6] or on top of each other, even the fish is permitted without removing a klipah. Rema: (5) [8] And so too if the fish [9] are placed on the poultry they are permitted even if they were salted together since the blood does not flow from bottom to top, and it is no worse then a piece placed in the tzir in which what is protruding from the tzir is permitted. If the fish were placed beside the poultry [11] only (6) after the [12] poultry lay in their salt for the required salting time, then even the fish are permitted even though they are both salty. [13] If fish were salted in a vessel in which meat was salted, the fish are permitted (7) for the fish do not absorb the blood in the vessel because the salting has no effect on a vessel [14] That which we say that the fish are forbidden if salty and the poultry is salty, is only when the fish [15] had released all of their blood and have been washed, (8) but if they still did not release their blood and were never salted, they are permitted because when they release their own blood, they will release the blood they absorbed from the poultry just like a piece that fell into tzir before being salted. It is permitted for this reason as will be explained below. [16] See further in section 91 regarding which salting is considered as roseiach. (9) Kosher meat that was salted with non-kosher meat, or non-kosher meat that is salty with kosher meat that is not salty, [17] require the removal of a klipah if they are touching [18] because even though it does not absorb from the non-kosher blood, it absorbs from it’s tzir. However, if the kosher meat is salted and the non-kosher meat is non-salty then it is permitted even without removing a klipah as long as it is washed. This is true whether the kosher piece is on the top or on the bottom. (10) There are those who forbid it if they touch ,[19] and rule that the meat is not permitted even if they were merely standing close to each other if it allowed for their juices to touch. Rema: When the non-kosher meat is salty and the kosher one is not-salty it is still forbidden. [20] See later in section 105 regarding these laws. (11) That in which we say that it is only forbidden to the extent of a klipah is dealing with cases where the pieces of meat are lean. However if one of them is fatty, [21] even if the non-kosher piece is lean and the kosher piece is fatty, the forbidden juice spreads throughout the meat [22] if the non-kosher salty piece was on the bottom. This is based on the rules of tatai gavar. [23] See later on in section 105 how one should act. [24] There are those who say that meat that was salted is forbidden to remain sitting in the salt after all its tzir has been released, which is after twelve hours. This is because it begins to absorb from the drops of blood that are upon it and on the salt, (12) There are also those that permit it to lay in its salt for even several days. Initially one should follow the stricter opinion. (12) but post facto it is permitted. There are those who forbid placing meat [25] that was not salted at all, [26] or that was salted and had released all of its blood, with already salted meat prior to its releasing of its blood. This is because the meat that wasn’t salted or that was salted and had already released all of its blood now absorbs what the other piece releases. [27] There are those who permit it if another salting will take place later since then it will release all of this newly absorbed blood. (14) [28] And there are those who permit it in any case. [29] Initially one should follow the stricter opinion. Rema: (15) [30] Even post-facto we customarily forbid meat [31] that has released all of its blood and tzir and fell into meat that still did not complete the required salting time. Some say that meat can release tzir for an entire twenty four hour period after being salted. (16) [32] If during this time it touched meat that had not completed the required salting time period, the meat is not forbidden, and this is indeed the custom. [33] However, if there is no great loss it should be forbidden if it is after 12 hours, but before this time one need not be stringent at all, and surely if it had not been salted yet for even if it had fallen into actual tzir it wouldn’t be forbidden for we say [34] that when it releases it’s own blood, it will release anything else that it could have absorbed. Even if the meat has been salted but has not sat for the required salting time and fell into tzir [35] it may be permitted,[36] if it did not sit in the tzir for an entire day. [37] If it had sat for the entire salting time and then fell into tzir, some forbid it even though the releasing of tzir has not been completed. Nevertheless, in a case of great loss it may be permitted during the entire time that the meat releases tzir [38] which is twelve hours [39] if it is re-washed and salted. [40] If it fell into tzir [41] before the end of the required salting period re-wash and re-salt it. (18) [42] However, if it was salted without being washed after it had fallen into tzir [43] it is permitted post facto. All these cases are referring to tzir that has the status of roseiach as explained in section 69. but blood (dam b’eyn) that fell on meat [44] during the salting period that is considered roseiach as explained later on in section 91, causes the meat to be forbidden, for regarding this blood we don’t say that since the meat is now in the process of releasing blood, it will release this blood as well, nor do we say that “as it absorbed so will it release." (19) Regarding the case in which we forbid it when it fell into tzir is only true for the part that is actually in the tzir [45] but whatever is protruding from the tzir is permitted, [46] however (20) what is in the tzir becomes forbidden immediately. Meat that fell into tzir that is on the ground [47] is as if it was in a vessel without holes. Meat that touched a piece that was salted in a vessel without holes and became forbidden [48] has the same law as if it had touched tzir. In a case of doubt of water or tzir, it is permitted, [49] for tzir is of rabbinical origin so in a case of doubt we are lenient. Tzir mixed with water, [50] even with only a little water, is no longer considered roseiach and cannot cause meat to become forbidden. For the laws of soaking see section 105. Siman 71 [1] The head (1) is cut into two pieces and salted well on the inner side, [2] and is salted on its hair, for the hair is not a blockage from allowing blood to be released by the salt. (2) [3] The hooves are slightly slit at the bottom, salted, and laid out so the slit is face down. The hair is also salted. [4j See earlier section 68. The membrane surrounding the brain has many veins, and the brain itself has much blood which will not come out through simply salting the head, because the skull is blocking it, not allowing for the blood to flow. Therefore, one who wants to salt it must cut the skull and remove the brain, cut the surrounding membrane and salt it. [5] If one wants to salt the head with the brain inside, then a hole must be pierced throughout the skull and membrane, salt it, and place the hole face down as to allow the blood to flow. It is then permitted even to be cooked. Rema: [6] And see earlier in section 68 how one should act initially. If one salted the whole head without making a hole in the skull then the [7] membrane and skull are forbidden, (3) [8] but the head is permitted along with any other meat that is with it. The thigh bone, as well as other bones that have marrow inside of them [9] must be salted [10] and the salting of the bone suffices for the marrow as well. The bone need not be pierced. [11] Nevertheless, ideally one should not salt it along with other meat, only alone. Post facto it is permitted. Siman 72 The heart has much blood that gathered in it at the time of slaughtering. Therefore, it must be cut before salting to remove its blood, and can then be salted. [1] It may then even be cooked. (1) [2] Some are stringent regarding cooking it, and only roast it. Then it may be cooked. If one salted it without having cut it open (2) then it is to be cut open after its salting, and is still permitted although it was salted while the blood was gathered inside of it [3] because “as it absorbed, so will it release.” It is also the case if it was roasted without having been cut open, that it should be cut after the roasting, and it will be permitted. (3) [4] However, if it was cooked without having been opened it is forbidden [5] unless there is sixty (4) against the heart, for we don’t know how much escaped from it. Rema: [6] Even if there would be sixty, (5) [7/ the heart itself remains forbidden [8] and a little bit should be sliced off from anything surrounding the heart. There are those who rule stringently even in a case of it having been salted. [9] and forbid all meat that was salted with it for they say that we can not assume the rule of "as it absorbed, so wilt it release” regarding blood gathered within it. (6) This is because of the actual blood and not simply blood that was released from it. (7) [10] The custom however is to be lenient, and we rule that this blood is considered blood that was released and it is possible to say that ׳׳as it absorbed so will it release” since it was blood of the veins, as was explained earlier in section 22. There are those who are stringent and rule that a piece must be peeled from the place the heart was touching. [ 11] It is proper to heed to their words and to peel a bit from anything that was around the heart, making everything permitted, [12] There is no difference between meat that is with the heart, or the heart itself. [13] There is also no difference (8) whether the heart was closed or open at the top. It is customary to cut the foreskin of the heart and to cut the sinews inside of it. [14] However this is only a stringency and an act of precaution. [15] There is no bird (such as a chicken, etc.) that wouldn’t have [16] sixty against its heart, and it is permitted even if it was attached to the bird. Rema: Every bird has sixty (9) even if its head and bottom feet have been removed, as is customary to remove them until the lower knee. Therefore if the bird is whole, everything is permitted. If it is not whole and it is lacking sixty against the heart that is attached (10) [18] some say that the piece becomes as ‘nveilah', and now sixty is required from the other items in the pot against the whole bird, and this is indeed the custom. Even if there is sixty in the pot, the bird itself remains forbidden for it doesn’t have sixty against the heart that is still attached. If the heart is not attached to the bird, then everything in the pot can combine to achieve sixty against the heart. See later in section 92 regarding the laws of a piece that becomes nveilah. [19] There isn't an animal that has sixty against it’s heart. The lungs need not be cut open, [20] however it is customary to do so, and to open its large tubes. It is indeed a good custom. Siman 73 (1) The liver contains much blood. [1] It therefore not permissible to cook it even after salting it. Rather it must be sliced by its length and width and roasted while placed facing down, [2] Until it is fit to be eaten, and may then be cooked. Rema: (2) [3] If one makes many holes in it with a knife, it is as if cut lengthwise, and widthwise. As well as if the gall was removed from the liver allowing for the blood to flow out. Nevertheless, if this was not done the vessels must removed after the roasting, and may then be cooked. All this is regarding a liver that is whole. If it was cut, nothing need be done. When one wants to cook it after its roasting, [5] it is first washed after the roasting, before being cooked, however, if it was not washed before being cooked, it is still permitted. (3) [6] Post facto it is permitted if it was cooked alone in a pot [7] without roasting, but the pot becomes forbidden since it absorbs and does not release. (4) There are those who forbid it. Rema: [8] It is customary to forbid everything [9] even if the liver was salted before being cooked. If it was boiled in vinegar, or in water, and a hole was made in it and blood that shot from it was removed, according to the halacha it would be permissible to cook it, but the sages forbade it. [10] Post facto it is permitted. It must be cut in preparation for roasting due to the blood in the vessels. If it was not cut during roasting, [11] it may be cut afterwards. Rema: Some say that for roasting a cut need not be made (5) and this is our practice, even initially. If it was roasted with meat in an oven such as the type that were common in the days of the Talmudic sages whose mouth faced upwards, then the liver should be placed on the bottom, and not on top, [12] however post facto, it is permitted.[13] Regarding the skewers that are roasted on the fire, it is forbidden to roast it initially with meat even if the liver is on the bottom. Rema: Nevertheless, if the liver had been salted, it is permitted to roast it with meat, (6) [14] even on top of meat, since its blood has been reduced, and is considered as any other piece of meat placed on another piece of meat. [15] Initially it should not be salted on top of other meat, rather under it. Rema: [16] It is customary (7) not to salt the liver at all, even alone, and this is the custom and it should not be changed. It should only be lightly salted when put on the skewer or when placed on the fire for roasting. Nevertheless, if it is found that the liver was salted, whether alone or with other meat, even if on top of the meat, everything remains permitted. Some say that a slice should be cut from around the liver [17] if it is attached to poultry, and this is only a stringency. [18] It is customary to wash off every liver after being roasted because of the blood stuck to its surface, [19] however if it wasn’t washed, it is still permitted. If a liver is found in an already roasted poultry, it is permitted. Rema: [20] Some say that a klipah should be removed from the area of the liver, [21] but it is only a stringency. [22] If it was cooked, then you need sixty against the liver. Rema: There is no whole poultry that would total sixty times its liver. Therefore if the liver is whole and attached to the poultry, the poultry becomes nveilah, and now sixty is needed against the entire poultry to permit everything else in the pot. The same is true if you have a piece of liver attached to a piece of poultry, for we have established that in all forbidden items chaticha na’asis nveilah as is later in section 92. If the liver is not attached then everything in the pot combines to nullify the liver, and if there is sixty, everything is permitted. (8) [23] Nevertheless the liver itself is forbidden just like the heart as is explained later in section 72. (9) Poultry that was stuffed with eggs [24] and the heart or liver is found, is as if it was cooked [24] and we require sixty from the poultry excluding the stuffing. If there isn’t then everything is forbidden. [26] If it was stuffed with meat and there are not any eggs that have been congealed and are blocking the blood from flowing is subject to the rules as if it was roasted. Siman 74 (1) The spleen, although appearing red with a seemingly extensive amount of blood. [1 ] is as any other meat and must be salted. Rema: Some say that the custom [2] is not to cook the kidneys or [3] testicles even after nikkur, since they contain so much blood, but post facto, one need not worry. [4] It is permitted to salt all these with other meat, even though they contain much blood, [5] as long as the membrane and fats from them have been removed. Siman 75 Blood is not assumed to be in the intestines (1) [1] such as in the paunch and the maw [2] and the bowels and the rectum (meaning the intestinal tube which is at the top of the anus), if they are without fat on them. Therefore if they were cooked in a pot without having been salted, they are permitted [3] unless they have a blush red appearance. Rema: And if they were salted in a vessel that does not have any holes, they are permitted. (2) [5] Nevertheless, initially they require salting in a vessel with holes and a preliminary washing as any other meat. Some disagree regarding the paunch and say that it does contain blood, [6] even post facto the paunch and reticulum of the ruminant stomach is forbidden as any other meat. However the fat that is upon them is as any other meat. Therefore when the rectum and other intestines are salted [7] they are not salted on the inner part over the actual food, (3) rather on the outside where the fat is attached. Rema: If the rectum was salted on the inner side and not on the outer side it is as if it wasn’t salted. [8] if it was cooked this way it is not kosher [9] if it has fat on the outside. If it wasn’t cooked yet (4) [10] go back and salt the outer part [11] and it is then permitted. Eggs that are found in poultry after being slaughtered if only the yolk was formed but not the white part of the egg, then it must be salted as any other meat. (5) [12] and it may be salted with other meat, if even the white part has been formed, even if the shell on it is as hard as the shell on eggs which are sold in the market, it is customary to salt it. However one must be careful not to salt it with other meat, put post facto one need not worry. All fat, even of poultry is considered as all other meat for the purposes of salting and washing. Intestines without fat on them, even though not containing blood (6) [13] may be salted with other meat. Rema: Some forbid them to be salted with other meat (7) and this is initially how one should act, however post facto it is permitted. The fat of the winding coil that is on the bowel is full of vessels containing blood. Therefore some forbid it to be cooked, even if cut and salted, but now we customarily permit it. Those blood vessels, which if someone is expert in, may be stretched and properly hung until not even one remains. Siman 76 [1] Meat that is to be roasted need not be salted [2] since the fire will draw out the blood that is in it by itself. [3] However, if other blood had dripped on the grill, [4] even if it’s cold we do not say that the fire will draw it out, (1) [5] and it causes the meat to become forbidden to the depth of a netilah. If one wishes to salt the meat before roasting it (2) [6] and eat it without washing it, one may do so and we are not worried about the blood remaining on the salt. Some say this ruling refers to one who salted it, and then immediately roasted it, (3) but if it lay in the salt (4) the salt absorbs and is forbidden. [7] Therefore it should be well washed before the roasting. Rema: [8] Some say that roasting requires a preliminary washing (Ramban), and some say that it requires a slight salting beforehand as well (Rashi). The custom is to wash it first and then to lightly salt it when it is on the skewer, and to then immediately roast it so that the salt will not absorb blood. [9] Nevertheless, if it wasn’t washed or salted at all, or it was salted without having been washed first, and then roasted, it is still permitted. This is only if it did not sit idle in the salt (5) without being washed for the entire salting period, but if it did indeed lay idle for this amount of time before being roasted, it is forbidden. [10] There is no difference in all this (6) between geese, or other birds with open cavities [11] as long as they are not stuffed with eggs or other meat. If they are stuffed they are subject to the same rules as have being cooked, and require salting just as any other meat to be cooked. It is customary to act stringently when roasting meat that has not been salted [12] and to refrain from always flipping over the skewer so that the blood will flow, but post facto, one need not worry. In makes no difference in all this if one wishes to eat after roasting, or if one wishes to cook it afterwards. [13] It simply must be roasted first to the point that it is fit to be eaten [14] which is about half it’s possible roasting. Some say [ 15] that all roasting requires a washing after being roasted because of the blood that is stuck to it. and this is the custom in the first instance. Nevertheless, it if wasn't washed and even if it was cooked, it is permitted. This is true even if it was first salted before being roasted and not washed after the salting that it is permitted. We are not worried about the blood that is upon it, for the fire draws it out. [16] If the jugular vein of poultry was not pierced during the slaughtering then it is forbidden to eat it, even if roasted, unless it is cut limb by limb and roasted. [17] If one wished to eat it raw, it is forbidden until it is cut and salted. If the meat was cleaned from its veins of blood, it may be eaten raw even without being salted, [18] or roasted, even all of it at once. [19] There are those who rule stringently that it should not be eaten all at once even if roasted (8) [20] until the jugular vein and the majority of the two required tubes have been but. There is one who forbids the cutting of roasted meat with a knife that is beside the fire if it wasn't salted, so long as it hasn't been fully roasted because of the blood that gets absorbed into the knife. [21] There is also one who forbids the skewer that was used for roasting meat that wasn't salted. There is also one who ruled that it is forbidden to leave roasted meat on the skewer [22] after it is removed from the fire (9) after the flow from the meat had concluded, for fear that the hot meat will now re-absorb it. There are those who permit all the above situations, and it is indeed the custom to permit it. [23] We are careful in the first instance (10) but post facto it is permitted. Roasted meat that was not first salted, and was cut over a loaf of bread [24] does not cause the bread to become forbidden, even if it appears red, as long as the meat was roasted to the point of being edible to most people. That is, half its time. The same is true regarding the red juice that flows out of the meat. (11) [25] Meat that is roasting without first having been salted should not have a vessel be placed below it in order to catch the fats that are dripping off it, until it has been roasted to the point that it can be eaten. Siman 77 Poultry or goats that are filled with meat that was not salted are permitted if they are roasted, even if the mouth is facing upwards (1) [1] and even if the outer part was salted (2) for as it absorbs blood from the filling so will it release. Rema: [2] Of course if the inner part was salted and not the outer part it is permitted as well, for the flame draws out blood from the outside without it being absorbed in the inside. For cooking, it is forbidden [3] until salting (3) is performed on the outside on its own and in the inside on its own. !f after it was stuffed the outside was salted (4) [4] it does not release blood from the inner side. Rema: All this is post facto, but in the first instance one should not stuff anything until both are salted. [5] This is all referring to a case that the stuffing is meat or herbs, however if there are congealed eggs it is as if cooked in a pot. [6] Even post facto it should be ruled as forbidden (5) if they were both not salted. Meat that was not washed or salted that was roasted with meat that was washed and salted is permitted post facto. In the first instance it is forbidden to roast meat that was salted with meat that was not salted even if it was washed. Siman 78 [1] If one places dough on poultry that was not salted, although the Gemara differentiates between coarse flour and other flour, and between it appearing red and not we are not expert in these rules therefore we should forbid it in every׳ case. Nevertheless if it was properly salted and washed it is permitted in all cases. Rema: Only placing dough on it is forbidden, but to smear it with oil is permitted, (1) or with the juice from meat that was not salted, for this will not block the release of blood. [2] A quiche has all the same rules as food that is to be cooked (2) with its leniencies and stringenies.