Parsha Halacha
One may not eat any blood of a bird or animal in any of the encampments. One who eats any of the blood receives the penalty of Kareis.
Reasons why the Torah forbade blood:
- Blood contains the soul of the animal and by eating blood one incorporates within himself an animal soul. Through doing so one’s connection to his soul’s root in heaven is severed.[1]
- Blood is meant to be offered in the temple as an offering, therefore we are not allowed to eat it.[2]
- It gives animalistic character traits to the person, such as bad desires.[3]
- Blood used to be offered for idolatry. Therefore, Hashem forbade its consumption for the Jewish people.[4]
Which living creatures contain forbidden blood? [5]
Introduction: The Torah[6] states “You shall not eat blood in all your settlements, the blood of a fowl and animal. Anyone who eats any blood receives excision from his nation”. The Gemara in Kerisus[7] derives from the words “fowl and animal” that only those living creatures which are Halachically similar to animals and fowl contain blood which is forbidden in consumption. However, those living creatures that are not Halachically similar to fowl and animals do not contain a blood prohibition.
Land animals and fowl: The bloods of all land animals and all fowl are forbidden to consume.[8] This applies whether or not the animal or fowl is a Kosher species or is a non-Kosher species, [or is a Kosher species with a slaughtering or Treifa defect]. Likewise, this applies whether the animal is domestic or wild. The blood of a fetus is forbidden.[9]
Fish– Sea animals: The blood of fish is not forbidden either Biblically or Rabbinically due to the blood prohibition.[10] However blood of a non-Kosher fish is Rabbinically forbidden just like its meat.[11] Likewise even the blood of a Kosher fish contains a prohibition of Maaras Ayin[12] and hence may only be consumed if the blood is not visible or contains a sign from which the onlooker can recognize that the blood is of a fish. Thus, one may not drink a cup of fish blood unless he places a piece of the fish, such as its scales, into the drink.[13] If blood of a fish fell into one’s food, the food remains permitted irrelevant of the ratio.[14] [This allowance applies even if the blood is the majority of the mixture.[15]]
Locusts:[16] Blood of locusts is Kosher.[17] [However some say it is forbidden due to Maaras Ayin unless the blood contains a sign for the onlooker which reveals that it is blood of locust.[18]]
Eggs:[19] The blood of eggs is forbidden. If one knows the blood is the start of the formation of a chick then the blood is Biblically forbidden. If one does not know whether the blood is the beginning of the chick formation, then it is only Rabbinically forbidden to eat.
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Human blood:[20]
Human blood is not Biblically forbidden in consumption due to the blood prohibition.[21] Nevertheless, it is [Rabbinically] forbidden to drink visible human blood which has separated from a human body due to Maaras Ayin.
Blood on food after biting:[22] Due to the above, if one bit a piece of food and he sees blood on the remaining piece [such as can occur if one has an injury in his gums] then that area which contains the blood may not be eaten, and one is thus to scrape the blood off the piece.
Swallowing blood in teeth, gums or mouth:[23] Despite the above, there is no prohibition in sucking and swallowing blood that being released from an injury within one’s mouth.[24] [This applies even if the blood is visible upon one opening his mouth.[25]]
Blood fell into food:[26] If human blood fell into one’s food, the food remains permitted irrelevant of the ratio.[27] [This allowance applies even if the blood is the majority of the mixture.[28]]
| Â Q&A If one cut his finger may he suck on the wound to stop the bleeding and hence in the process swallow some blood?[29] Some Poskim[30] rule it is permitted to do so.[31] Other Poskim[32] rule it is forbidden to due so. Practically, one may be lenient in this matter[33] so long as the finger is visibly still bleeding. However, once the bleeding has stopped one may not place the leftover blood in his mouth.[34] According to all may one suck the finger and then spit out the blood.[35]
May one nurse a child if she is bleeding in that area?[36] Some Poskim rule it is permitted as the blood is considered covered.
May one floss if it causes bleeding? Yes, as the blood is covered in the mouth.
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- Which bloods of animals and fowl are forbidden to eat?[37]
There are different types of blood with regards to the prohibition against eating blood of an animal and fowl. Some of these bloods are Biblically forbidden under the penalty of Kareis. Others retain a negative command, while others are permitted.
The following is a list of these bloods:
- Blood of soul-Carries penalty of Kareis: Only the blood which the soul leaves with upon death, carries a punishment of excision for its consumption. Thus, to consume the blood which leaves upon slaughtering an animal or fowl carries a penalty of Kareis. However, all other blood of the animal or fowl is not included within the Kareis penalty.
- Separated blood of limbs-Carries a negative command: All blood that is absorbed within the limbs but separated from the limb is Biblically forbidden due to a negative command although does not carry the penalty of Kareis. This applies whether the blood has spilled outside of the limb or left the limb and formed a bruise under the skin, or has left its original area of absorption and became absorbed in a different area of the limb. In all these cases the Biblical prohibition applies.[38]
- Blood absorbed within limbs-Is permitted: The blood which is absorbed within the limbs and has not separated from the limb is Kosher.
- Blood which was removed from a limb through salting:[39] The blood which is removed from meat through salting is Rabbinically forbidden. [Some Poskim[40] rule that the first flow of blood that separates from the meat during slating is Biblically forbidden. Others[41] negate this opinion.]
- Blood which was removed from a limb through cooking:[42] The blood which is removed from meat through cooking is Rabbinically forbidden.
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- May one eat raw meat that has not had its absorbed blood removed?[43]
Based on the previous Halacha [that blood which is absorbed within a limb and has not separated is Kosher], it is permitted to eat raw meat which contains blood without needing to first salt it to remove its blood. Nevertheless, one must rinse the raw meat prior to consumption [in order to remove the external blood that is on the surface of the piece[44]]. Furthermore prior to consumption one must remove any veins and arteries from the meat as the blood that is contained within the veins is considered as if it were sitting within a vessel [and hence does not receive the allowance of absorbed blood].
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| Â Summary: One may eat raw meat without salting it beforehand to remove its blood. However, one must first wash the piece and remove its veins. Â |
- Dam Tzarur-Meat which contains a bruise:[45]
Cooking: If one desires to cook meat or chicken that contains a bruise, he must cut the bruised area prior to [soaking[46] and] salting the meat.[47]
Roasting: If one desires to roast meat or chicken that contains a bruise there is no need to cut open the bruised area or [heavily[48]] salt the meat beforehand. This applies whether one desires to roast the meat with a skewer or over coals.
Dam Tzarur on a piece of chicken breast
Dam Tzarur in meat
| Q&A What is the definition of Dam Tzarur? The literal definition of Dam Tzarur is a bruise. It is unclear however as to which form of bruise this refers to; if it includes even a red mark or only a black and blue mark, or only an area with a scab. Some Poskim rule that a mere red coloring on the meat is not considered Dam Tzarur and only if there is an actual pocket of blood is it Tzarur. Others rule that even a mere redness is considered Dam Tzarur.[49] Practically the Mehadrin Hashgachas do not cut or remove the bruises under the skin, and rather simply make a slit in the skin of that area and the blood comes out through salting.[50]
Must one cut off the bruised area, or does it suffice to cut it open? Some Poskim[51] rule one must completely remove the bruised piece prior to the soaking and discard it. Other Poskim[52] however rule that it is not necessary to cut off the area and rather it suffices to merely slice it open.
If one bought a chicken from a reliable Hashgacha and then found a bruise on the chicken, must he cut off that area?[53] All Mehadrin Hashgachas have each individual chicken checked for bruises prior to the soaking process which takes place before Melicha. Nevertheless, if one finds an actual pocket of blood in the chicken then that area is to be removed from the chicken. Likewise, if one finds a mere discoloring, such as a blue or red or black mark one must cut off the area before cooking, as we suspect it occurred before the chicken died.[54] If one found the bruise only after the chicken was cooked and the bruise is verified to contain blood, then the chicken requires 60x the bruise otherwise everything is forbidden.[55]
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[1] Oar Hachaim Hakadosh Vayikra 17:10
[2] Ramban Vayikra 7
[3] Ramban Vayikra 17:14; Ben Ish Chaiy
[4] Rambam in Moreh Nevuchim
[5] Chapter 66
[6] Vayikra 7:26-27
[7] 20b-21a
[8] The source: This is learned from the above-mentioned verse which explicitly states that blood of animals and fowl are forbidden.
[9] See Shach 13:2; Peri Megadim 66 S.D. 2
[10] 66:; As fish do not require slaughtering to be Kosher and are hence not Halachically similar to fowl and animals. [Kerisus 21a]
[11] Michaber 83:5 rules that gravy of a non-Kosher fish is Rabbinically forbidden.
[12] Meaning the Sages prohibited drinking fish blood due to worry that an onlooker may come to think it is blood of a animal.
[13] 66:9
[14] Michaber 66:10
The reason: As from the letter of the law these bloods are permitted [Michaber ibid], and it is only due to Maaras Ayin that we refrain from eating it, therefore if it fell into a food the food is permitted without nullification as is always the law by Maaras Ayin. [Peri Megadim 66 S.D. 16] Meaning since even the blood itself is permitted when it is known that it came from a fish, certainly if it falls into a mixture the mixture is permitted. [Shach 66:16]
[15] Peri Megadim ibid
[16] 66:1
[17] As locust do not require slaughtering to be Kosher and are hence not Halachicly similar to fowl and animals. [Kerisus 21a]
[18] See Tiferes Yisrael on Kerisus 5:1
[19] 66:2; ; Kerisus 21b
[20] 66:10
[21] See Darkei Teshuvah 66:66 for a discussion in Poskim as to why it is not Biblcially forbidden just as human meat is forbidden.
[22] Michaber ibid; Kerisus 21b; Kesubos 60a
[23] Michaber ibid; Kerisus 21b; Kesubos 60a
[24] The reason: As such blood has never separated from the human body and hence remains permitted. [See Michaber ibid; Rashi ibid] Now, although all matters of Maaras are prohibited even in private, nevertheless since here everyone can tell that it is human blood therefore it remains permitted. [Yad Avraham ibid and Gilyon Maharsha in name of Poskim]
[25] Yad Avraham ibid based on Tosafus; Peri Chadash 66:15; Kreisy 66:12; Erech Hashulchan 66:9; Zivcheiy Tzedek 66:33; Ben Ish Chaiy Taharos 1; Orach Mishur 66:5, brought in Beis Lechem Yehuda 66:8; Haflah Kesubos 60a; Kaf Hachaim 66:47
Other opinions: Some Poskim write that according to Rashi in Kesubos 60a, if the blood is visible it is forbidden. [Minchas Yaakov 62 brought in Yad Avraham ibid; see also Kneses Hagedola 66:52; Beis Lechem Yehuda 66:8]
[26] Rama ibid; Hagahos Maimanis 7; Rashba in Toras Habayis 3:5
[27] The reason: As from the letter of the law these bloods are permitted [Michaber ibid], and it is only due to Maaras Ayin that we refrain from eating it, therefore if it fell into a food the food is permitted without nullification as is always the law by Maaras Ayin. [Peri Megadim 66 S.D. 16]
[28] Peri Megadim ibid
[29] See Darkei Teshuvah 66:68; Kaf Hachaim 66:47
[30] Peri Chadash 66:15; Kreisy 66:12; Erech Hashulchan 66:9; Zivcheiy Tzedek 66:33; Ben Ish Chaiy Taharos 1; Orach Mishur 66:5, brought in Beis Lechem Yehuda 66:8; Haflah Kesubos 60a; Kaf Hachaim 66:47
[31] The reason: As the blood is recognizable that it comes from a human, and is thus similar to the allowance to eat fish blood with fish. [Peri Chadash ibid] It makes no difference whether the blood is visible to others so long as one can tell it came from a human. [Tosafus]
[32] Kneses Hagedola 66:52; Beis Lechem Yehuda 66:8 based on Rashi Kesubos 60a
[33] Zivcheiy Tzedek 66:33; Kaf Hachaim 66:47
[34] Ben Ish Chaiy ibid; Kaf Hachaim 66:48
The reason: As in such a case the concept of Maaras Ayin applies, being it is not openly recognizable that the blood came from him. [ibid]
[35] Kneses Hagedola ibid; Darkei Teshuvah ibid
[36] Hakashrus 9 footnote 113 in name of Sheivet Hakehasi 5:125
[37] 67:1
[38] See however Chapter 76 Halacha 8 for the exact definition of separated from place to place.
[39] Taz 69:23 and 24
[40] Beis Yaakov 171, brought in P”M Pesicha 69 and Mesach Hapesach 69:22
[41] P”M ibid
[42] Shach 89:15; Taz 69:24
Other Opinions: The Rambam implies that blood that was removed from meat through cooking is Biblically forbidden. We do not hold like the Rambam. [Shach 87:15; Peri Megadim 87 S.D. 15]
[43] 67:2
[44] Shach 67:1; Meaning that the blood on the surface has separated from the piece and is hence forbidden as explained in the previous Halacha. [Peri Megadim 6 S.D. 1]
[45] 67:4
[46] Kitzur SH”A 36:1
[47] As otherwise the salt will not be able to remove this blood.
[48] However slight salting is required prior to roasting according to the Rama. [Shach 67:10; See Chapter 76:2]
[49] See Darkei Teshuvah 67:29 which brings the Shut Tuv Dam Vedaas who writes a dispute on this matter.
[50] Told to me by the head Rav of a Mehadrin Hashgacha in Israel.
[51] Kitzur SH”A 36:1
[52] Beis David 11; Shulchan Gavoa 67:12; Darkei Teshuvah 67:32
[53] Heard from Rabbanim of slaughterhouses
[54] The reason we assume it occurred before the animal died is because it is not possible for an animal to receive a bruise after death.
[55] Hakashrus 9 footnote 228
