Ari Enkin

“ One should be stringent even with the liver of poultry to at least make holes in it. It is best however even regarding the liver of poultry to cut it along its length and width, it seems to me that for the liver of poultry, it suffices simply to remove its gall even if it is to be cooked after roasting. Regarding the liver of other animals however, it must be cut along it’s width and length if it is to be cooked after being roasted. ”

“ 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. ”

“ The reason is because kosher meat that was salted with non-kosher meat will easily absorb tzir even thought it won’t absorb blood since it is in the process of expelling its own blood. While meat is being salted to remove its blood, it can not absorb any other blood but it can absorb other liquids. Non-kosher tzir is biblically forbidden, but tzir from non-kosher fish, or tzir of meat that is forbidden because of blood is of rabbinical origin. ”

“ This case must be speaking of a liver that was found not whole, for we already said that there is no poultry that has sixty against its liver. Regarding the heart, we are forced to say that the case is speaking of poultry that wasn’t whole for we already said in section 72 that every poultry has sixty against its heart.
[26] It seems that the opinion of the Rema that if there are eggs with the meat, even if the meat was not salted, we don’t permit it and say “as it absorbed, so will it release." Rather they are judged as eggs alone and are forbidden for they are as cooked. ”

“ Meaning even if the place that touched the piece that was in the tzir is fatty, it is not assumed that it flows to all parts of the meat. We only forbid parts where the blood could actually flow to on its own. Fattiness can only spread blood to a place where blood can flow on its own. ”

“ Even with regards to meat that had already expelled all its blood and tzir, we say that a second salting will cause the blood presently absorbed to be released. The first “there are those who permit” is referring to a case of meat that wasn't salted at all. The “those who forbid” at the beginning rule that salt can only expel its own blood but not blood absorbed from something else. ”

“ This is only if the outside meat on the head was removed from the skull, for if not then all other meat is forbidden since it received blood from the meat of the head. The first of the two reasons is the main reason.
[9] If it was cooked without having been salted, the marrow is forbidden because a lot of blood is found in the marrow. However, there is not an excess amount of blood, therefore if there is sixty in the pot then even the marrow is permitted.
[10] It is not comparable to the brain in which salting the head does not suffice. ”

“ Later it is explained that it is even forbidden to roast this meat. If there was a sixty ratio of water against the meat, it may even be cooked.
[10] The reason we permit it is because the second meat will not be in the vessel for a twenty four hour period. Even if it was soaked for twenty four hours, any taste released will be a stale one thereby not causing the meat to be forbidden.
[11] The Maharshal writes that meat that was frozen may not be salted until it is defrosted. Meat that was salted but frozen before the end of the required salting period should be re-salted when it melts. ”

“ Even if they were salted and the salt got absorbed, nevertheless the blood can not leave the hooves. This is not so by other bones, where the salting is efficient for the marrow since the blood can escape through the bones. ”

“ 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. ”

“ 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. ”

“ 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. ”

“ It seems though that if the meat was washed once before being put into a vessel that had no holes, the meat is permitted even if it fills with tzir, for everyone agrees that post facto one washing suffices. ”

“ This is the view of the Ran, that when touching, the salt of the kosher piece heats up the non-kosher piece, causing it to release juice that gets absorbed in the kosher piece. However, when they are apart, it is permitted. ”

“ This is all in a case of great loss, if not, one should not be lenient for many are of the opinion that the salt is still considered roseiach.
(48) But the Rashal holds that whatever is in the tzir is absolutely forbidden. He also says that if this piece is mixed with others it doesn’t need sixty, only a majority to be nullified. It is a case where one may rely on Rashi who is lenient in any case. (49) For the vessel will easily absorb since it has nowhere to go. ”

“ All pieces may then be salted and cooked. Or alternatively, it can also be a case where all the pieces were salted, and one piece among them was over three days old. The law is that they may all now be cooked. [56] The meat should seemingly be considered a davar sheyesh lo matirim, and not be able to be nullified, however since it can be roasted at any time it is not a davar sheyesh lo matirim. ”

“ It is proper to roast it until it is dry on the outside, for then all the blood has surely come out, and not simply a partial roasting.
סעיף א צריך להדיח הבשר קודם מליחה. ואם הדיחו הטבח אין צריך להדיחו בבית (טור) . אם אחר שהדיח חתך כל נתח לשנים או לשלשה (או שהסיר טלפי הרגלים לאחר ההדחה (ארוך כלל ד וי"ז) ) -- צריך לחזור ולהדיחם. הגה: ואם לא עשה כן הוי כלא הודח כלל (שם) . ”

“ If nikkur was performed within three days, this superficial pouring of water will be considered as not having gone three days without water, post facto, but before the salting a proper soaking is required even post facto. ”

“ Contains three Seif.
ובו שלושה סעיפים:
1 [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. ”

“ How much better if he knows the customs may he be believed since he is an employee and wants tofulfil his masters wishes. However if he has ulterior motives, such as wanting to be favored by a Jew, we don’t accept his mesiach Ifi tumo. If there is someone walking in and out we don’t even need mesiach Ifi tumo, as is how the Rema ruled. The reason a non-Jew is believed with mesiach Ifi tumo is because the prohibitions here are of a rabbinical nature. In a case where meat has been cooked, and you are unsure whether it had been salted, the meat is permitted for the same reason i.e. ”