Ari Enkin

“ It is most meticulous to cut the head open or to at least poke a hole in the skull, so that the blood will flow out.
(14) We permit meat salted on one side in the case of a great loss. If salt was not covering the entire piece of meat, it is also acceptable even if no great loss will occur.
(15) If the meat wasn’t cooked then the only option is to re-salt it as long as it’s within twelve hours, which is the time period in which meat releases fluids (tzir) .Therefore this new salting won’t affect the side that is in the process of being salted. ”

“ 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. ”

“ The rules of chana"n can not be applied here, because they apply only to situations of milk and meat. You also need sixty against the blood on the meat in addition to the salt.
[35] We can’t say that one must have sixty against this entire piece in question, because the rules of chana"n don’t apply here, and because blood is not considered an issur davuk because salt dissolves once placed into a liquid. Everyone follows the opinion of the Rema here.
[36] There is no piece that can have sixty against the blood and salt that is upon it. Even a thick piece. ”

“ 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. Shach
[19] The salt need not be piled high. A thick piece of meat need not be cut to make it two thinner pieces for the purposes of salting.
[20] This is regarding the beginning of the halacha which stated that there must remain no place without salt. ”

“ For the blood flows out, and is not absorbed in the vessel,
(43) An earthenware vessel is forbidden even post facto if it was boiling hot.
Seif 18 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. ”

“ 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. ”

“ 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. ”

“ 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. ”

“ Even a simple child is sufficient.
Seif 11 [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. ”

“ 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) . ”

“ 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. ”

“ 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. ”