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The laws of Melicha and Hadacha

Introduction:

This chapter will discuss all the details of the salting process. The salting of meat to remove its blood does not just consist of the simple act of applying salt to meat. There are various steps and guidelines that must be guarded during the salting process. For example the meat is required to be rinsed or soaked prior to the salting. One must place a certain amount of salt on the meat and leave the salt on the meat for a certain amount of time. How much salt must be placed? How long must the meat, or may the meat, remain with the salt? On what surfaces may one salt the meat? What is done to the meat after the salting process? What is the law if any of these steps were skipped or not adhered to properly? All these laws and details are elaborated in this chapter.

The reason behind salting meat:

As stated in the previous section it is forbidden to eat blood that separated from a limb, while absorbed blood which never separated from the limb is permitted to be eaten. Thus if one desires to eat raw meat it is not required to be salted beforehand as the absorbed blood never separated from the meat and is hence permitted. However if one desires to cook the meat since the cooking process expels all the blood and gravy from the food the blood is considered separated and is forbidden. Thus if one desires to cook meat or poultry he is required to first remove its blood. This can be achieved in one of two ways; either through salting the meat or roasting it over a fire. This current chapter will discuss the salting process and its detailed laws

Hadacha Rishona [Halachas 1-4]

1. Hadacha Rishona-Washing/Soaking the meat prior to salting:

A. The law:[1]

• Michaber:

  Rinse meat: One is required to rinse the meat [well[2]] prior to salting.[3] [It does not suffice to merely rinse it effortlessly, such as by simply pouring water over it.[4]]

• Rama:

Soak for a half hour:  Initially one should be careful to soak the meat in [cold[5]] water for thirty minutes[6] and is to wash it well within that water [to remove any noticeable blood[7]]. [The meat is to be completely submerged within the water.[8] The water is to be cold but not cold to the point that it freezes the blood. [9]]

The law if the meat was rinsed and not soaked: If one washed the meat well but did not soak it, it suffices. [This ruling of the Rama means to say that even if the meat was not yet salted one may proceed with the salting and he is not required to soak it beforehand.[10] This however only applies if it was rinsed well. If however it was not rinsed well, then if the meat has not yet been salted one must go back and rinse it well. If however the meat was already salted after this light rinsing, it suffices and one is not required to rewash and then re-salt the meat.[11]]

Letting the meat drip dry after the washing: After the rinsing and soaking of the meat one is to wait for the meat to drip water for a small amount of time prior to beginning the salting. This is to be done in order so the water on the meat does not completely dissolve the salt and prevent it from being able to remove the blood. [Nevertheless one is not to delay the salting until the meat is completely dry, but is rather to salt it while it remains slightly moist. This is necessary because the salt needs to slightly dissolve onto the meat in order to be able to remove the blood, and hence a small amount of moisture is to remain.[12]]

Q&A

In a time of need may one be lenient to merely rinse the meat rather than soak it?[13]

In a time of need, such as on Erev Shabbos when there is little time remaining, it suffices for one to rinse and soak the meat well and soak it for a small amount of time until there is no longer any visible redness in the water. Afterwards one may salt the meat.

If the meat was not completely submerged within the water what is the law of the piece?[14]

One is to rinse well the area of the meat that was not submerged within the water and it then suffices according to all opinions.[15]

Must the vessel used to soak the meat be immersed in a Mikveh if purchased from a gentile?[16]                                       

It is to be immersed without a blessing.

B. The reason behind Hadacha Rishona:[17]

There are various reasons mentioned in Rishonim regarding why there is an obligation to rinse the meat prior to the sating process. There are practical ramifications behind these reasons as will be explained.

The following are the reasons mentioned in Rishonim:

• Ran:[18]

  To soften the meat: One is required to wash the meat prior to salting in order to soften the meat. If there is external dry blood on the meat the salt will be unable to penetrate it properly and remove its blood. 

• Mordechai:[19]

  To clean the meat from dirt: One is required to wash the meat prior to salting in order to remove any dirt from the meat, as dirt clogs up the salt and prevents it from being able to remove the blood from the meat.

• Smag[20]; Smak; Hagahos Maimanos; Shaareiy Dora; Hagahos Sheid; Rieh: [21]

To remove external blood from the meat:  One is required to wash the meat prior to salting in order to remove the external blood that is on the surface of the meat.[22] The reason this blood must be removed prior to salting is because if one were to salt the meat with its external blood, then that blood would become absorbed within the meat and forbid it.[23]

• Rosh:[24]

Rinsing the meat allows the salt to remove an abundance of blood from within the meat. When the meat is not wet the salt can only remove a minute amount of blood, and since the meat is not expelling a large amount of blood this blood that is removed can become reabsorbed within the meat.

• Ruling of Shulchan Aruch:

There is no clear ruling given in Shulchan Aruch. The Peri Megadim[25] summarizes as follows: The Michaber seemingly rules like the Mordechai or perhaps the Ran that the washing is needed simply to help the salt remove the blood and not because the external blood becomes absorbed.[26] However the Ashkenazi Poskim[27] rule like the Smak and Hagahos Maimanis that the external blood becomes absorbed within the meat. Practically one is to initially suspect for all the reasons mentioned and their practical ramifications.

There are a number of ramifications between the reasons:

• Michaber:[103]

  If meat which was dirty[104] with blood was soaked in water for 24 hours some opinions rule that this meat is forbidden to be eaten through salting and cooking it, and rather it is only permitted to be eaten through roasting.

• Rama:[105]

  If the meat soaked in the water for 24 hours there are opinions which forbid the meat entirely even for roasting and so is the custom.[106] [This law applies even if the meat does not contain any external blood and rather only contains absorbed blood.[107]] Thus the meat and the vessel are both forbidden.[108] Nevertheless it remains permitted to continue using this vessel for soaking unsalted meat.[109]

  If the unsalted meat stayed for less than 24 hours in the water:[110] If the meat did not remain a full 24 hours within the water then everything remains permitted. 

• Shach:[111]

  The law if clean unsalted meat soaked for 24 hours:[112] According to the Michaber, even in a case that the meat was cleaned of external blood but was not yet salted to remove its absorbed blood, if it soaked in liquid for 24 hours the meat is forbidden to be salted and cooked.

  Questions the ruling of Michaber that permits roasting the meat: The Shach questions the ruling of the Michaber which permits roasting the meat even if the meat was dirty with external blood, as it is not found in any Posek that meat which was dirty with external blood and was soaked for 24 hours may be roasted afterwards.  The Shach suggests that perhaps the Michaber learns that once the external blood mixes with the water it is no longer considered Dam Beiyn and it can hence be removed through roasting.

• Taz: [113]

1. What is the law if one salted the meat without first washing it?[28] According to the Smag, and those Poskim who rule accordingly, since the meat has absorbed the external blood the meat is forbidden. However according to the Ran and Mordechai one can rinse off the meat and re-salt it even if one originally salted it without removing the external blood.[29] [See Halacha 2!]
2. How well must one wash the meat?[30] If the main reason for rinsing the meat is to soften it, then if one only rinsed the meat lightly it does not suffice, and even if one already salted the meat it would require to be re-washed properly. If one cooked the meat it would be forbidden. However if the main reason to wash the meat is in order to rinse off the surface blood then a light rinse suffices. [See Halacha 2C!]
3. Must the meat be rewashed after being cut?[31] If the main reason for rinsing the meat is to soften it, then if one cut the meat after rinsing it, it is not required to be re-washed. However if the main reason to wash the meat is in order to rinse off the surface blood then it must be re-washed if it was cut before salting. [See Halacha 1E!]

D. If the butcher already washed the meat before one bought it, must it be rewashed?[32]

If the butcher rinsed unsalted meat prior to selling it, it is not necessary to rewash it at home prior to salting.   [However this only applies if the butcher gave the meat a good rinsing, even if he did not actually soak it in water. If however he simply poured water over the meat in order to beautify it then this washing is invalid even Bedieved.[33] If one knows that the butcher rinsed the meat, but does not know how well the meat was rinsed it can be assumed that it was rinsed well.[34] If the piece was cut after being washed then it must be rewashed, as will be explained next.]

E. The law if one cut the meat after doing Hadacha Rishona:[35]

If after washing the meat one [used a knife[36] to] cut the meat to two or three pieces [prior to salting], then he must rewash the meat before he salts it.[37] If one did not rewash it [and went ahead and salted it], then it is considered as if the meat was never washed [and has the same laws as unwashed meat which was salted].[38] This rule likewise applies if one removed the hooves of an animal after the washing prior to the salting [as by removing the hooves the meat under it is considered cut and external blood is released]. [39]

Must one rewash the meat if he tore it into two pieces rather than using a knife?[40] The above law which requires a rewashing of the meat prior to salting only applies if the meat was cut with a knife after it was originally washed.[41] [However if one tore the meat with his hands the meat is not required to be rewashed prior to salting as tearing does not apply pressure to the meat and hence blood is not released.[42]]

Opinion of the Ran-One is never required to rewash the meat:[43] The Ran[44] rules that even when the meat is cut with a knife after its initial washing it nevertheless may be salted without being rewashed.[45] Practically we rule that the meat must be re-washed even Bedieved if it was cut with a knife before salting.[46]

F. Must one remove the hooves of an animal prior to salting the legs?[47]

No. It suffices to wash the legs together with their hooves as one is only required to wash off visible blood, and the blood between the hooves and meat of the leg is not visible.[48]

G. May one use fruit juice for Hadacha Rishona:

This matter is disputed amongst Poskim. Refer to Halacha 11B where this matter is discussed.

Final Ruling:

Prior to salting the meat for its blood the meat is to soak for approximately 30 minutes in cold water. While in the water one is to scrub the meat in order to rinse off any external blood from the meat. After the 30 minute period the meat is to drip its excess liquid and is then to be salted. The meat is not to be cut until after the salting process.

The practical way the washing and soaking is done in Kosher Slaughterhouses:

The salting area contains a large container of water which is called “the chiller” into which the meat is placed to soak. The poultry only enters into the chiller after it has been checked by a row of Mashgichim for Treifos, Dam Tzarur and had its head, feet and feathers removed. The chicken remains in the chiller for anywhere between 40 minutes to an hour. The chiller contains a rolling conveyor belt hence verifying that every piece of chicken inserted remains at least a half hour within the water. When the chicken reaches the end of the conveyors belt after approximately 40-60 minutes it is then placed onto a surface from which it is allowed to drip. It is then taken to be salted.

Q&A

What is the desired temperature of the chiller?[49]

The water should not be too hot or too cold.  Some Hashgachas require the temperature to be 8 Celsius [46.6 Fahrenheit]. Others require the temperature to be 10-12 Celsius. If the water is too cold it can freeze the blood, and cause it to not come out with the salting.

May water that contains salt, such as sea water, be used for the washing?[50]

No.

Yemenite Custom:[51]

The Yemenites do not cut the meat after it is salted until after it is cooked.

The Mashgiach inspection line and line for removal of organs

The conveyor’s belt used for Hadacha

The vessel in which the chicken drip after the soaking prior to salting

2. The law if meat was salted without being rinsed:[52]

A. Opinion of Poskim:

• Michaber:

  If one salted meat without washing it beforehand, he is to wash it and re-salt it.[53] However there are opinions[54] which hold that the meat is now forbidden to be eaten.[55] [Practically the Michaber[56] rules one may be lenient in a case of great loss. This means that in a case of great loss one may be lenient to wash and re-salt the meat.[57] However if one cooked the meat without salting it a second time the meat is forbidden[58].

• Rama:

  Practically we are accustomed like the second opinion that the meat is forbidden. This applies even if one only slightly salted the meat[59] and the salt did not remain Shiur Melicha on the meat [See footnote!][60]. However in a case of great loss one may be lenient[61] [like the first opinion to wash the meat and re-salt it.[62] Alternatively one can wash the meat and then roast it.[63] This allowance applies even if the meat was properly salted and the salt remained Shiur Melicha, nevertheless in a case of great loss one may be lenient.[64]]

• Bach:

  Slightly salted or less than Shiur Melicha:[65] The Bach rules that if the meat was only slightly salted or did not remain Shiur Melicha then the meat is permitted. [Some[66] however explains that even the Bach agrees it is only allowed in a case of great loss, and hence there is no difference in ruling between the Bach and the Rama in this case. However if the meat was both only slightly salted and did not remain Shiur Melicha then the Bach is completely lenient even in a case that does not involve loss.]

  Properly salted and remained Shiur Melicha:[67] The Bach rules that if the meat was properly salted and remained Shiur Melicha then the meat is forbidden even in a case of great loss, and it does not help to wash and re-salt the meat.

• Rashal:[68]

  The Rashal rules that the meat is always forbidden even in a case of great loss and it does not help to wash it and then salt it a second time, or roast it. This applies even if the meat did not remain Shiur Melicha.

• Shach:[69]

The Shach agrees with the ruling of the Rama that the meat is permitted in a case of great loss, and if the meat did not remain Shiur Melicha then it helps to wash it and roast it.

B. May the meat be roasted if it was salted without being washed?

In all cases that it helps to wash and re-salt the meat [i.e. a case of great loss according to the Michaber and Rama] then it may likewise be roasted.[70] However if it does not help to wash it and re-salt it [such as a case where there is no great loss] then roasting likewise does not help.[71] This however is with exception to a case that the meat did not stay Shiur Melicha with its salt in which case some Poskim[72] rule it may be roasted and eaten [even if no great loss is involved[73]]. However others[74] rule that even in such a case the meat is forbidden even to be roasted. [See Chapter 76 Halacha 2C]

C. The law if the meat was slightly rinsed prior to the salting:[75]

If one even slightly rinsed the meat prior to the salting and then salted it, the meat is Kosher.[76]  [This applies even if one did not yet cook the meat, nevertheless the light rinsing suffices and one is not required to give the meat a proper washing and then re-salt it prior to cooking.[77]]

D. The law if the meat contains 60x its external blood:[78]

Just like we are lenient regarding if the meat had a slight rinsing, similarly we are lenient even if the meat was not rinsed at all but the meat contains 60x versus its external blood. Thus in such a case the meat remains permitted. [79] [This applies even if one did not yet cook the meat, nevertheless one is not required to give the meat a proper washing and then re-salt it prior to cooking.[80]]

Does a piece of meat commonly contain 60x its external blood?[81] A typical piece of meat does not contain 60x its external blood. However it is possible for this to occur and hence if one verifies that the piece contains 60x  its external blood the above leniency would apply. [Chicken contains 60x its blood as the external part of the chicken which is covered by the skin does not contain Dam Beiyn[82] while the internal part only contains a small amount of blood. Hence if one salted a chicken without Hadacha Rishona the chicken remains permitted.[83]]

E. The law if one salted many pieces together and one of those pieces were not previously washed:[84]

If one salted many pieces of meat for their blood and one of those pieces were not washed beforehand, then that piece alone is forbidden while the other pieces remain permitted.[85]

Summary:

Meat which was salted without being rinsed is forbidden unless one of the following apply:

1. It is a case of great loss and the meat has not yet been cooked. In such a case one is to wash and re-salt the meat.
2. The meat contains 60x its external blood.
3. The meat was slightly washed prior to salting.

Q&A

What is the law if one salted and then cooked the meat without Hadacha Rishona?[86]

The meat is forbidden even if the pot contains 60x the meat, although there are Poskim that are lenient for Sefaradim in a case of great loss.

What is the law if chicken was salted and cooked without Hadacha Rishona?[87]

The chicken remains permitted.[88]

3. To place unwashed meat in designated areas that are clean of salt:[89]

Due to the requirement to wash the meat prior to salting one may not place unwashed meat on a surface that contains salt.[90] As a result of this rule it is accustomed amongst scrupulous Jews to only place the unwashed meat in a vessel or area that is designated for this purpose due to fear that other areas may contain salt.[91] Likewise they never place salt in this area.[92] [Likewise one is not to place the meat near food due to worry that the food may contract blood and one may eat the food without washing off the blood.[93] Likewise the meat is to be distanced from fire or any source of heat in order prevent the blood in the meat from cooking.[94]]

4. May the vessel used for soaking the meat be used for other foods?[95]

The custom is to avoid using the bowl that was used for soaking the unsalted meat, for [even cold[96]] Kosher foods [as we suspect perhaps some blood has remained stuck to the walls of the vessels. However from the letter of the law it is permitted to use the soaking bowl for even cooking Kosher foods as Issur taste of blood has not become absorbed within the walls of the bowl. [97] Practically if Bedieved one cooked food in the soaking bowl the food is permitted so long as the bowl was rinsed prior to the cooking.[98] Furthermore even initially one may use the bowl for cold dry foods, and it is only with regards to hot foods or cold liquidly foods that the custom is to avoid using it.[99]]

Q&A

If one accidently used a Kosher vessel for the soaking must the vessel be Kashered?[100]

No. Even if this occurred a few times one is to simply wash the vessel and he may then continue use it for Kosher foods. However initially it is forbidden to soak the meat in a Kosher vessel [although in a time of need one may do so[101]].

5. The law if the unsalted meat soaked in the vessel for 24 hours:[102]

A. The law if the water did not contain 60x the meat:

The Taz explains that the wording of the Michaber “dirty with blood” does not refer to external blood but rather to the blood that is absorbed within the meat. This explanation avoids the questions addressed by the Shach. [The Shach in Nekudas Hakesef argues on this explanation and refers the reader to his explanation of the Michaber in 69/60 as brought above.]

B. The law if there was 60x more water than meat in the vessel:[114]

In a case that the meat remained within the water for 24 hours and the water contains 60x versus the meat, the meat remains Kosher [even for cooking, even according to the Rama[115]]. [However there are Poskim[116] which prohibit the meat even in such a case. The Shach[117] concludes one may be lenient to roast the meat however not to cook it. The Taz[118] however concludes one may be lenient to even cook it as rule the Michaber and Rama. The above allowance applies even if the meat contained external blood and not just absorbed blood.[119]]

Summary and Final Ruling:

If unsalted meat soaked in a vessel for 24 hours the meat is forbidden.[120]  If there is 60x of water versus the meat in the bowl the meat is permitted even for cooking. Although some[121] are stringent to only allow roasting.

Q&A

What is the law if unsalted meat or chicken was wrapped in plastic or paper that contained water?[122]

If the chicken or meat remained within the water for 24 hours it is forbidden.

*5. What is the law if one soaked pre-salted meat for 24 hours in an Issur vessel:[123]

The meat remains permitted as by the time the 24 hours arrive the taste within the pot is spoiled and is Nosen Taam Lepegam.

6. Salting frozen meat:[124]

It is forbidden to salt frozen meat and rather one must wait until it defrosts. [The reason for this is because salt is unable to remove blood of frozen meat].

If the meat froze within the salting process: If the meat froze during the salting process, prior to remaining Shiur Melicha, and then defrosted, it is proper to salt the meat a second time for Shiur Melicha.[125] [This applies even if the meat defrosted after freezing and remained Shiur Melicha with the salt, nevertheless one is to re-salt it.[126]]  If one went ahead and cooked the meat without re-salting it, then if after the meat defrosted the salt stayed on it for Shiur Melicha the meat is permitted. [However if the salt did not remain on the meat for Shiur Melicha after it defrosted, then the meat is forbidden. The amount of time the salt spent on the meat before it became frozen and afterwards do not combine for Shiur Melicha.[127]]

Q&A

What is the law if one salted frozen meat?

He must re-salt it [and if one went ahead and cooked it the meat is forbidden.] Some Poskim[128] rule that if one washed the meat after salting it while frozen, or delayed 12 hours prior to re-salting it then it no longer helps to salt it and the meat must be roasted.

7. The Melicha salt:

A. Which types of salt are to be used for the salting process:[129]

Common table salt [thin]: One may not use thin salt for the salting process.[130]  Thin salt is defined as salt which is as thin as flour [such as typical table salt].[131] If however one has no other salt available then thin salt may be used.[132]

Coarse salt: One may not use coarse salt for the salting process if it is coarse to the point that it rolls off the meat. [Practically all salt which is not thicker than regular salt derived from the Sea is not considered coarse and may be used.  However salt which is coarser than sea salt may not be used until it is crushed to smaller pieces.[133] Thus even if one has no other salt available other than coarse salt it may not be used since one is able to crush it to is proper size.[134]]

B. May one reuse salt that had been used for salting meat for blood?[135]

Reusing the salt for salting other meat for blood: Salt that had been used to salt meat to remove its blood may not be reused to remove the blood of other pieces of meat. [However Bedieved if one reused the salt to remove the blood of other meat, the meat is nevertheless permitted even if it was not re-salted before being cooked.[136] This however only applies if the meat has already been cooked, if however one did not yet cook the meat then he should wash it and re-salt it with unused salt.[137]]

May one eat the salt? It goes without saying that it is forbidden to eat the salt which was used to salt meat to remove blood. [However some Poskim[138] rule that if the salt has dried out then one may even eat the salt.[139] The Shach[140] negates this opinion.[141]]

Q&A

May one use wet salt?[142]

No. Only dry salt is to be used.

May one used cook salt?[143]

This matter is disputed amongst Poskim.

May one use chemical based salt for the salting process?[144]

No.

May sugar be used to do Melicha if there is no salt available?

Some Poskim[145] rule that sugar is valid to be used instead of salt. Many Poskim[146] however argue on this opinion and so is the final ruling. However Bedieved if one already cooked the meat after using sugar to salt it, one may join the lenient ruling to other leniencies to help permit the meat.[147]

Are new technological methods of removing blood from meat valid as an alternative to salting?[148]

No.

8. The amount of salt required for Melicha:[149]

A. Lechatchilah:

The following questions are discussed in this Halacha: How much salt must be placed on the meat? Must the entire piece of meat be salted? Must it be salted on all sides and in all areas? Must a very thick piece of meat be cut thinner for the salting?

Salting in all areas until the meat is inedible:[150] One is to salt the meat in all areas to the point that no area on the meat is left without salt. Enough salt is to be added so that the meat is currently inedible due to the amount of salt. It is not necessary to add more salt to the meat once it has enough salt to be considered inedible. [This is coming to exclude that one does not need to pile the salt onto the meat.[151]]

Must a thick piece of meat be cut prior to salting:[152] Even a very thick piece of meat may be salted in its current state and is not required to be cut thinner before salting.[153] However there are opinions[154] which require a thick piece of meat to be cut thinner and then salted. Practically we rule one may salt a thick piece in its current state.[155]

Must one salt all sides of the meat? [156] One must salt the meat on both of its sides.

Salting the inside of a chicken or animal:[157] One must salt both the outside and inside [i.e. inner cavity from where the intestines are removed] of a chicken. [This applies to all meat or poultry that contains an inner vacuum such as lungs.[158] It is for this reason that one is to cut the chicken’s back open prior to salting. This allows one to properly salt the inner area of the chicken. [159]]  

Salting the inside of a lung:[160] Based on the above ruling by a chicken one must likewise salt the inside compartments of a lung. Thus prior to salting the lungs of an animal one is to tear open its compartments.

Must the inside of a head be salted:[161] If the head is whole it may be salted on its outside and there is no need to split open the head in order to salt it inside.[162] However if the head is split then one must salt both its outside and inside.

B. The law if one only salted one side of the meat or chicken:

• Michaber:

  If only one side of the meat or poultry was salted it is nevertheless permitted. Likewise if one salted only the inside or outside of the chicken it is permitted.

• Rama:

  Introduction: The Rama rules that if only one side was salted we are stringent to prohibit the meat unless the case involves a great loss. This applies if the meat was already cooked. If however the meat was not yet cooked then it can still be salted or roasted. Whether one may still salt the meat or it must be roasted depends on the amount of time that has passed since the original salt was placed on one side. If 12 hours have passed the Rama rules the meat must be roasted. There is a dispute between the Shach and Taz regarding if the Rama intends to prohibit salting the other side in this case even if the case involves a great loss, or whether in times of great loss he agrees it may still be salted. To note however that in the final stance of the Shach and Taz they agree that we allow salting even in such a case if the case involves a great loss, and their dispute is only with regards to whether this is the intention of the Rama.

  Meat was cooked after salting on one side: There are opinions[163] which forbid meat that was salted on only one side and then cooked. Practically the custom follows this opinion, although in a case of need [such as a great loss[164]] one may be lenient. [This applies even according to the Shach.[165]]

  Meat was not yet cooked and is within 12 hours of salting: If the meat was only salted on one side and was not yet cooked then if the meat is still within 12 hours of the salting [and according to some[166] has also not yet had this salt washed off] then one may salt the side which has not yet been salted, and then cook the meat.[167] [This allowance applies in all cases even if the case does not involve a loss.]

  Meat was not yet cooked and is within 12 hours of salting but was washed within 12 hours: If one washed the meat after it was salted on only one side, then even if it is still within 12 hours from the salting, some Poskim[168]  rule it no longer helps to salt the other side[169], and it only remains permitted to be eaten through roasting. However the Taz[170] rules that even if the meat was washed, it may still be salted if it is within 12 hours from the first salting.[171] [In such a case one is to salt both sides of the meat and not just the unsalted side.[172]]

  Meat was not yet cooked and is past 12 hours: If the meat was only salted on one side and was not yet cooked then if the meat is past 12 hours from the salting it no longer helps to salt the other side[173], although the meat may still be roasted and eaten.[174] In a case of need such as a case of great loss, it is disputed whether the Rama intends to permit salting the meat even after 12 hours or if even in such a case it is only permitted to be roasted.[175] The Shach[176] rules that if the meat is past 12 hours but still within 24 hours of salting, then in a case of great loss the Rama[177] rules one may salt the other side and cook it rather than roast it.[178] However the Taz[179] explains that according to the Rama if the meat is past 12 hours of salting then even in a case of great loss one may not salt the other side, even if it is within 24 hours of salting, and rather only roasting helps.[180] [The Minchas Yaakov[181] concludes the words of the Shach are unclear and have no way of fitting into the words of the Rama.]

• Shach:[182]

The Shach rules that if the meat is cooked it is permitted in a case of great loss[183] and if the meat is still raw then within 12 hours it may still be salted on the other side and after 12 hours but within 24 hours it must be roasted unless the case involves a great loss in which case it may still be salted. This is also how the Shach learns the opinion of the Rama. The Shach[184] rules that if the meat was washed, even within 12 hours, it no longer helps to salt it and it thus may only be roasted.

The Taz rules that in all cases one may salt the other side even if the meat is past 12 hours of salting.[186] [Furthermore it is permitted to be salted even if it is past 24 hours and the case does not involve a great loss.[187]]

However the Taz interprets the Rama to rule that after 12 hours the meat may never be salted even in a case of great loss and rather it must be roasted.

C.  The law if a small area of the meat remained unsalted:[188]

• Michaber:

  The meat remains permitted.

• Rama:

  The Shach[189] learns that according to the Rama[190] if even a small area remained without salt it has the same law as an entire side that was not salted in which case if the meat was cooked it is forbidden unless the case involves great loss. This also seems to be the opinion of the Rashal.[191] [Nevertheless the Shach himself argues on their ruling as is explained next.]

• Shach[192]; Taz[193]; Bach[194]:

The Shach, Taz and Bach rule that if both sides were salted but there was an area left unsalted the meat is permitted even if the case does not involve a great loss. Practically the Shach concludes that so is the custom of the world and people are not particular regarding if every spot was salted.

Summary:

Initially one is to salt the entire piece of meat on both sides until it is not edible due to the salt. If one only salted one side and already cooked it then the meat is forbidden unless there is a case of need, such as great loss.[195]

If the meat was not yet cooked, then if the meat is within 12 hours of the salting one may salt the other side. If it is past 12 hours then according to some Poskim[196] it may not be salted even in a case of great loss and rather may only be roasted. Others[197] rule in a case of great loss if the meat is still within 24 hours it may still be salted. Others[198] rule that one may always re-salt the meat even if 24 hours have passed.

Q&A

What are split back chickens?[199]  

Prior to the soaking the chicken is customarily split by its back. This is done for two reasons: In order to verify the chicken is cleansed from any inner limbs, and in order to accomplish the salting of all the areas inside the chicken in a most easy fashion.

If the skin of the chicken began peeling off the chicken must one also place salt under the skin?[200]

Yes.

Chart of opinions regarding salted on one side

9. Cutting the meat prior to washing off the salt:[201]

Introduction: After meat is salted for Shiur Melicha the salt must be washed off the meat prior to eating or cooking being that the salt contains blood. The Halacha here discusses whether one may cut the meat prior to washing off the salt.

A. The law of the meat:

May one Lechatchilah cut the piece of meat: This matter is disputed amongst Poskim in 69/20 and will be discussed in Halacha 26!

Bedieved if one cut the meat: If one cut the meat while it still contains Melicha salt [then if this occurs after the salt has remained Shiur Melicha on the meat[202]] there is no need to re-wash that area of the meat and salt it.[203] If however one cut the meat while it was still within Shiur Melicha then one must rewash that area well and re-salt it.[204]

B. The law of the knife:

This matter is disputed amongst Poskim in 69/20 and will be discussed Halacha 26.

Summary:

If one cut the meat within Shiur Melicha he must wash the meat and then re-salt. If it is cut after Shiur Melicha the meat does not require to be further salted. It is disputed if initially one may cut meat prior to washing off its salt even if it is past Shiur Melicha, and some opinions require the knife to be Kashered if this is done.

10. Shiur Melicha:

A. How long does the salt have to remain on the meat?[205]

• Michaber:

  The salt must remain on the meat for at least a Shiur Mil[206] which is close to 20 minutes [i.e. 18 minutes[207]]. [However according to Admur[208], and so rules Kitzur SH”A[209] one must wait a minimum of 24 minutes.[210]]

• Rama:

  The initial custom: The custom is to leave the salt on the meat for one hour. One may not divert from this custom.

  The law Bedieved: Bedieved if one washed off the salt prior to the passing of an hour but after a Shiur Mil [then if he already cooked the meat[211]] he may rely on the opinion of the Michaber and the meat is Kosher. [If however the meat was not yet cooked he is to re-salt it.[212]]

  The law in a time of need: In a time of need one may rely on the ruling of the Michaber[213]. The following is considered a time of need:

  1. One needs the meat for Shabbos [and is thus pressed for time].
  2. One needs the meat in honor of guests[214], and one is pressed for time to feed them.

B. The law if one washed and cooked the meat prior to the salt remaining Shiur Melicha:[215]

If one washed and cooked the meat prior to it remaining a Shiur Mil with the salt then it has the same law as meat that was cooked without being salted. Thus one requires 60x in the pot versus this meat and even then the piece of meat remains forbidden unless it is case of need. See Halacha 14 for the full details of this subject!

C. Is there a maximum limit of time regarding how long the salt may remain on the meat?[216]

This matter is disputed amongst Poskim. Practically one is to suspect for the stringent opinion and thus rinse the meat before 12 hours have passed, although Bedieved the meat is permitted even if one did not do so. See Chapter 70 Halacha 5 for the full details of this subject!

Summary:

One is to salt the meat for one hour and wash it off prior to 12 hours passing. If one salted the meat for less than one hour but for at least a Shiur Mil then if the meat was already cooked it is permitted. If the meat was not yet cooked one is to re-salt the meat. If one salted the meat for less than Shiur Mil and he already cooked it the meat is forbidden. If one washed off the salt after 12 hours the meat remains permitted.

Q&A

What is the law if one is in doubt whether the meat remained for 18 minutes with the salt and the meat was already cooked?

Some Poskim[217] are lenient to permit the meat even without 60x.

11. Hadacha Achrona-Washing the meat after salting:[218]

A. How is the meat to be washed from its salt after Shiur Melicha?

• Michaber

  Shake or rinse and then wash twice in vessel: After Shiur Melicha has passed one is to shake off the salt from the meat, or alternatively rinse the salt off the meat, and then wash it twice within a vessel. One is to wash out the vessel between the two washings. One is not to place the meat in the washing vessel until the salt is shaken or washed off.

  The reason for shaking or washing the meat prior to placing it in the bowl:[219] The meat is required to be shaken or washed prior to washing it in the bowl because if one were to place the meat in the washing bowl together with its salt then it could reabsorb the blood that is on the salt, as the water stops the meat from giving off gravy, and thus allows it to absorb the blood.[220]

• Rama

  Introduction: The Rama here adds a gloss to the ruling of the Michaber and states that there are opinions which require the meat to be salted three times. Seemingly this opinion is arguing on the opinion of the Michaber. However the Rama then states that one can accomplish this three time requirement by shaking or rinsing the meat and then washing it twice. It thus ends up that the Rama is stating the same opinion as the Michaber, and it is not understood what the Rama here is trying to add. This matter is dealt with in the commentators of the Shulchan Aruch.

  Wash the meat three times: There are opinions[221] which rule that the meat must be washed three times and so is the initial custom.

  How does one wash the meat three times according to the Rama:[222] Due to the above requirement to wash the meat three times one is to shake or[223] rinse the salt off the meat and then wash it twice in a bowl. When this [shaking or rinsing] is done it is considered as if he washed the meat three times. Alternatively one can place water in a bowl and wash it three times in that bowl. Practically so is the custom.[224] In a case that one is rinsing the meat three times in the bowl one is to initially place a large amount of water in the bowl for the first washing in order so it nullify the power of the salt that is in the gravy.

  The questions on the Rama: The Shach[225] and Taz[226] both address the following questions on to the above explanation of the Rama: If the Rama holds that it suffices to shake or rinse the meat and then wash it twice being that this is considered as if he washed it three times then this is the same opinion as the Michaber and what novelty has the Rama added through his gloss on the Michaber’s ruling? A further question is addressed by the Shach and Taz[227] regarding the second option offered by the Rama to wash the meat three times in a bowl: How can the Rama rule it suffices to wash the meat three times in the bowl without shaking or rinsing off the salt beforehand? Doing so can cause the blood to become reabsorbed within the meat as explained above in the Michaber. The following are the answers offered by the Shach and Taz in their explanation of the Rama:

  The explanation of the Taz in the Rama:[228] The Taz learns that there is a misprint in the Rama and really it should read that in the first option one must “rinse and shake the meat and only then wash it twice in a bowl”. This action of rinsing and shaking is considered like one of the three washings. Thus according to the Rama it does not suffice to simply shake or rinse the salt off and wash it twice as rules the Michaber and rather one must first shake and rinse the salt off beforehand. It is on this point that the Rama then gives a second option: If one does not desire to shake and rinse the meat prior to the washing, then he must shake or rinse it and then wash it three times.

  The opinion of the Shach in the Rama:[229] The Shach offers two interpretations of the Rama’s first option to shake or rinse and then wash the meat twice:

1. Dispute regarding rinsing in hand: The dispute between the Michaber and Rama is regarding the reason for why it is required to shake off the salt prior to the washing. The Michaber learns that it is only required in order so the blood on the salt does not enter back into the meat. However the Rama rules that it is required because the meat needs to be washed three times and the first shake or rinse is considered like the first wash. The Halachic ramification between the Michaber and Rama is in a case that one decides to do the entire rinsing process of the meat in his hands and not in a bowl. According to the Michaber in such a case it is not necessary to first shake or rinse the meat and then wash it twice in his hands and rather rinsing it twice in his hand suffices.[230] On this the Rama argues and says that the meat is always required to be rinsed three times even when rinsing it in ones hands, and thus it does not suffice to simply rinse it twice in ones hands, and rather he must first shake or wash the meat and then rinse it twice.

The ramification of the two explanations of the Shach in the Rama: According to the Michaber is one required to first rinse or shake the meat if he is rinsing it in his hands.

The Shach’s explanation of the Rama’s second option to rinse the meat three times: The Shach offers two interpretations of the Rama’s second option to wash the meat three times:

The Rama here intends to say that perhaps even after shaking or rinsing the meat and washing it twice a third washing is still required as the first washing is not truly effective. Alternatively the Rama means to say that if one places a lot of water in the vessel for the first washing then he can skip the shaking or rinsing and rather rinse it three times in the vessel.

Summary of the opinion of Rama:

1. Some[231] hold the Rama to rule that one must either shake and rinse the meat prior to washing it twice or just shake it or rinse it and then wash it three times.
2. Others[232] hold the Rama to rule that it always suffices to either shake or rinse the meat and then wash it twice. However this is required even if one washes the meat in his hands as opposed to in a vessel.
3. Others[233] hold that the Rama prefers that the meat to be washed three times in a vessel even after it is shaken or rinsed before the washing.
4. Others[234] hold the Rama to rule that if one places a lot of water in the vessel for the first washing it suffices to wash it three times and one is not required to shake or rinse the meat beforehand.

Final Ruling:[235]

Practically one is to shake off the salt and then wash the meat three times.

The method used by Hashgachas:[236]

After the salted meat has remained at least one hour on the conveyor’s belt it then falls off the belt onto a metal platform. This fall is considered to shake the salt off the meat. The meat is then entered into a conveyor’s belt which is within a large open metal container that consists of three compartments of water.

B. Washing the salted meat using fruit juice:[237]

One may use fruit juice to wash the meat after salting and it is not required to specifically use water.[238]

May one use fruit juice for Hadacha Rishona: The Shach[239] and Taz[240] rule that fruit juice may be used for Hadacha Rishona just as it may be used for Hadacha Achrona.[241] However the Rama in his Teshuvos[242] rules that fruit juice is invalid for Hadacha Rishona as the juice sticks to the meat and thus does not soften it.[243]

C. What is the law if one washed the meat only one time after Shiur Melicha and then cooked it?[244]

The meat is Kosher as washing three times is only initially required. 

D. What is the law if one did not shake or rinse off the salt prior to placing it in the rinsing bowl:[245]

If one washed the meat in a bowl without shaking or rinsing off the salt beforehand the meat remains Kosher as [although the water stops the flow of gravy nevertheless] the water sterilizes the power of the salt [and thus the salt is no longer considered hot and can no longer bring blood back into the meat[246]].[247] Even if there was only a minute amount of water in the vessel it has the ability to sterilize the salt.[248]

What is the law if one placed the meat in a bowl of Tzir?[249] Tzir which dissipates from the meat after Melicha has the same status as water and thus nullifies the power of the salt. Thus if one placed the salted meat in a bowl of Tzir the meat is permitted. [However this applies only in accordance to the Michaber which rules in 69/20 (Halacha 24) mainly like the opinion that Tzir is not considered hot after Shiur Melicha. However according to the Rama there the meat remains forbidden.[250]]

If one placed the salted meat in a bowl of blood:[251] If one placed the salted meat in a bold of actual Issur blood then the meat is forbidden a peels worth.

One placed the salted meat in an empty bowl prior to washing:[252] If one placed the salted meat in an empty bowl prior to washing it and left it there for a short time until it was washed there are opinions which say that even if the bowl was empty of liquids the meat remains permitted being that it only remained in the bowl for a short amount of time[253] and there is thus no worry that the blood entered back into the meat. Practically one may rely on this opinion. [This allowance applies even if the meat began giving off a small amount of gravy.[254] If however one finds actual Tzir in the bowl then the meat immediately becomes forbidden as explained in 69/20.[255]] [For the full discussion on this topic refer to Halacha 24!]

One washed the meat one time and then placed it in an empty bowl:[256] Once the meat has been washed even one time it remains permitted [even if it was placed in an empty bowl and one sees that Tzir came out].

One placed the salted meat in an Issur or Dairy bowl:[257] If the vessel is clean of any dairy or Issur residue the meat remains permitted [even if there was no water in the bowl and the vessel was Ben Yomo[258] so long as the meat did not stay long enough to release actual Tzir[259]]. If the vessel was dirty with milk or Issur residue then if there is some liquid in the bowl the meat remains permitted. [However if the bowl is empty of liquid then the meat is forbidden due to the Issur or dairy residue.[260] However the Rashal[261] rules that if the dairy leftover is residue of dairy solids then the meat remains Kosher even if the leftover is moist and there was no liquid in the bowl. However if there was actual milk in the bowl the meat is forbidden.]

E. When must the salt be washed off the meat after Shiur Melicha:

The salt is to be washed off the meat prior to 12 hours passing since the salting occurred.[262] Likewise one is not to place the meat in a vessel without a hole unless it is first washed, as was explained above.[263] See Halacha 24 and chapter 70 Halacha 5 for the full details of this topic.

12. Meat that was cooked without being cleaned from its salt:[264]

If one cooked the meat without washing off its salt [at all, not even one time[265]] all the food in the pot[266] is required to have 60x the salt[267] [and external blood[268]] otherwise everything is forbidden.[269] One is not required to have 60x versus the piece of meat that contained the salt.[270] [However the Rashal[271] rules that one requires 60x the entire piece of meat, and even in such a case the meat remains forbidden.[272] Practically the accepted Halachic ruling of Rabbanim is unlike the Rashal, and the pot does not require 60x the meat and when there is 60x even the meat itself is permitted.[273]]

How does one measure the 60x?[274] Everything in the pot [including the salted meat itself[275], however not the actual pot[276]] joins to have 60x against the blood.[277] Thus if the pot contains other food which in total adds up to the size of the salted piece of meat then everything is Kosher, as certainly every piece of meat contains at least 30x its surface salt [and blood], and hence when there is other food the size of the piece of meat we know for certain that the pot contains 60x. [However an individual piece of meat never contains 60x its surface salt, even if the piece is very thick.[278] However there are opinions that hold that a piece of meat does contain 60x its surface salt, although practically we do not rule this way.[279]]

One placed dry salted meat in a Keli Rishon:[280] If the salted meat dried prior to washing off its salt[281] and one then entered the meat together with its salt into a Keli Rishon, all the food remains Kosher. The reason for this is because since the blood has dried out the meat certainly contains 60x versus the leftover blood. Nevertheless Lechatchilah one must first wash off the salt prior to cooking it or placing it in a Keli Rishon even though the blood has dried out.[282] Likewise one is not to wash off the salt with water that is Yad Soledes.[283]

One washed the meat one time and then cooked it:[284] If the meat has been washed even one time and was then cooked it remains permitted as Bedieved even one washing suffices for Hadacha Achrona.

The law if the meat was placed in a Keli Sheiyni:[285]

• Rama:

  If the salted meat was placed in a Keli Sheiyni [that was Yad Soledes[286]] all the food requires 60x versus the blood and salt, and if it does not contain 60x everything is forbidden [although the pot itself does not need to be Kashered[287]]. Now although a Keli Sheiyni does not have the ability to cook or transfer taste[288], nevertheless in this case since the meat contains salt and Tzir [which are sharp foods[289]], it gives the ability to even a Keli Sheiyni to cook the Issur. [This law applies regarding any Keli Sheiyni that contains vinegar or other Davar Charif, in which case it has the ability to cook.[290]]

• Rashal and other Poskim:[291]

  The Rashal and other Poskim rule that if the meat was placed in a Keli Sheiyni the food remains Kosher even in such a case that the meat contains salt and Tzir[292]. [However this leniency only applies regarding salt and Tzir being that its strength is diminished after the salting. However vinegar and other sharp foods give a Keli Sheiyni the ability to transfer forbidden taste even according to the Rashal.[293]]

• Shach:[294]

  The Shach rules one is to be stringent like the Rama although in a case of great loss one may be lenient like the Rashal. [However this leniency only applies regarding salt and Tzir, as sated above.]

• Taz:[295]

The Taz rules that one who is lenient like the Rashal does not lose out.[296]

One placed salted meat in a Keli Rishon that is off the fire:[297]

The food requires 60x the salt and the blood according to all opinions. This applies even by salted ox meat.[298]

One does not remember if he washed the salt off the meat before cooking:[299]

The Taz and others[300] rule that the meat is Kosher as we assume one washed it beforehand.[301]  However the Shach based on his opinion in Nekudos Hakesef would seemingly argue that the entire pot requires 60x the salt.[302]

Summary and Final Ruling:

If one cooked meat, or placed it in a hot Keli Rishon prior to washing off its salt the food in the pot requires 60x versus the salt and external blood of the meat. The meat itself joins the 60x. If there is 60x the entire pot, including the meat, is permitted. If the meat was placed in a hot Keli Sheiyni some rule the food requires 60X. Others rule the food is permitted.

13. Can a gentile be trusted with the salting process?[303]

Introduction:  In general we do not trust a gentile with regards to Halachic matters. The question arises regarding a case that the gentile cooked one’s salted meat and one does not know if the gentile washed it beforehand as required. In such a case there are two possible scenarios in which a gentile can be believed; Mirseis and Masiach Lefi Tumo. Mirseis means that the gentile fears skipping the required washing such as if he is a worker in one’s home and is being watched. Masiach Lefi Tumo means the gentile makes a casual statement that he washed the meat and does not have knowledge of the requirement to wash it.[304] There is a dispute amongst Rishonim and Poskim as to whether we believe the gentile in both cases or whether only in the case of Mirseis or only in the case of Masiach Lefi Tumo. 

• Michaber:

  Mirseis-If knows the laws and Yotzei Vinichnas is trusted: If a gentile which works in a Jewish home[305] cooked salted meat and one is unsure whether the gentile washed the meat prior to cooking it then if the gentile knows the custom of Jews[306] [to wash the meat from the salt prior to cooking] and there was a Jew which was entering and leaving the area constantly, one may rely on the word of the gentile if he says that he washed it[307]. This allowance applies even if only a child which has reached the age of understanding was constantly entering and leaving the area.[308] [Furthermore in this case even if the gentile did not say whether he washed the meat beforehand we assume that he washed it.[309]]

• Rama:[310]

  If Mirseis or Masiach Lefi Tumo is trusted: The gentile is believed in either one of the following scenarios: If the gentile innocently says that he washed the meat well prior to cooking it [Masiach Lefi Tumo] he is believed. Likewise if the gentile knows of the Jewish custom and a Jew, even a child, was constantly entering and exiting the gentile is believed. In the latter case he is believed because he fears to skip the washing being that he knows the Jewish custom is to wash it and he may be seen not following the custom.

  If one told the gentile not to wash the meat and then found that he cooked it: If one told the gentile not to wash [or cook] the meat without his permission and the gentile transgressed his command, the meat is forbidden [if there isn’t 60x] as we see with our very eyes that this gentile does not fear the Jew, and we thus cannot rely on him even if he says that he washed it well.

• Shach:[311]

  Does the Michaber hold that we believe the gentile if he is Masiach Lefi Tumo? The Shach learns that the Michaber did not mention the allowance of Masiach Lefi Tumo, being that he holds we do not believe a gentile which is Masiach Lefi Tumo, and a gentile is only believed if he feared cooking the meat without washing it beforehand. However the Rama seemingly learns that the Michaber agrees to his assertion that the gentile is believed if he was Masiach Lefi Tumo.[312]

  Is any gentile believed in a case of Yotzei Vinichnas?[313] There are Poskim which rule that the allowance of Mirseis only applies by ones worker, such as a maidservant, as a worker fears not following the custom. However other gentiles will not fear skipping the washing process even if a Jew is constantly entering and exiting.[314]

• Taz:[315]

  Masiach Lefi Tumo is believed: We do not believe a gentile regarding a Biblical prohibition even if he is Masiach Lefi Tumo. However by a Rabbinical prohibition he is believed. Thus in this case the gentile is believed as blood which is removed from limbs through salting or cooking is only a Rabbinical prohibition.

• Ruling of Admur in Shulchan Aruch Harav:[316]

A gentile is always believed regarding a Rabbinical prohibition if he is Masiach Lefi Tumo.

What is the definition of Masiach Lefi Tumo?[317]

Masiach Lefi Tumo means the gentile’s words hold credibility being that there isn’t suspicion that his words contain a lie. This can occur in one of two instances:

1. Gentile does not know of custom: The gentile does not know of the Jewish custom to wash the meat and tells the Jew that he washed it. In such a case he is believed even if he was asked by the Jew whether he washed it.[318]

Summary:

The gentile is believed to have washed the meat if he is a worker in the home and knows the meat requires washing and there was someone constantly entering or exiting. Alternatively if the gentile mentioned casually within a conversation that he washed the meat then he is believed. Alternatively if the gentile does not know of the custom to wash the meat and answers after being asked that he washed it, he is believed.

Q&A

May one even initially trust a gentile to do the salting?[320]

Some Poskim write that initially the salting is to be done by a Jew and only in a time of need is it to be done by a gentile.

14. Meat that was cooked without being salted:[321]

A. Ruling of Michaber and Rama:

• Michaber

  If the pot has 60x everything is Kosher: If one cooked meat [or placed it in a hot Keli Rishon[322]] without salting it beforehand the food in the pot requires 60x versus the meat.[323] If there is 60x then everything is Kosher including the meat.[324] 

• Rama:

  There are opinions[325] which rule that the actual piece of unsalted meat remains forbidden even if there is 60x within the pot. Practically the custom is like this opinion. However in a case of need [or great loss[326]] one may be lenient like the opinion of the Michaber to permit the meat if there is 60x in the pot. The following are examples of cases of need.

  1. One needs the meat for the honor Shabbos.
  2. One needs the meat in honor of guests.

     The reason behind the stringent opinion in Rama:

1. The Shach[327] explains that the meat is forbidden because we suspect that its blood has moved from one area of the meat to another and has remained in the meat.[328]
2. The Taz[329] explains that in addition to the above explanation the meat is also forbidden being that the blood is an Issur Davuk and hence the meat has become Chanan.[330]
3. Alternatively the Taz explains we suspect that the meat resurfaced above the gravy prior to it releasing its blood and became Chanan due to its blood.[331]

B. The law if one cooked the meat prior to it being properly salted:[332]

If one cooked the meat prior to it being properly salted it is considered as if it was never salted and one requires 60x versus the meat and even then the meat remains forbidden unless it is case of need. [Definition of properly salted: This means that one cooked the meat prior to the completion of Shiur Melicha. If however the salt remained Shiur Melicha but was simply not salted in all areas then the entire pot is Kosher[333] in a time of need or great loss[334]. Likewise even if it is not a time of need or great loss if there is 60x versus the meat even the meat itself is permitted.[335]]

C. One cooked meat that was salted after three days from the slaughtering:[336]

Meat that passed three days since the slaughtering may not be salted and rather is to be roasted. If one salted the meat and then cooked it, it is considered as if it was never salted and one thus requires 60x versus the meat in the food. [Furthermore even if there is 60x in the food the meat itself remains forbidden.[337]]

D. The law if one cooked an unsalted whole chicken:[338]

If one cooked a whole unsalted chicken the chicken remains forbidden even in a case of great loss, even if there is 60x.[339]

E. One does not remember if he salted the meat before he cooked it:

The Taz[340] and others[341] rule that the meat is Kosher as we assume one salted the meat beforehand.[342]  However the Shach in Nekudos Hakesef argues that the entire pot is forbidden unless it contains 60x the meat.[343] [Practically some Poskim[344] rule one may be lenient in a case of great loss.]

F. One placed raw unsalted meat in a Keli Rishon that is off the fire:[345]

According to the Rama[346] even by ox meat the food requires 60x, as a Keli Rishon that is off the fire has the ability to cook the blood of even ox meat.[347] However others[348] rule that although a Keli Rishon can cook the blood of ox meat it does not have the ability to absorb the blood within the ox meat[349], and hence the ox meat remains Kosher. The Taz[350] rules like the latter opinion that the ox meat remains Kosher although all other meats have the ability to cook in a Keli Rishon that is off the fire and hence if they were placed into the food without being salted for blood the food is forbidden without 60x.[351]

G. The law if meat that was cooked without Melicha became mixed with other meat:[352]

If meat that was cooked without being salted became mixed with other pieces of meat, the piece is nullified and it is thus permitted to eat all the pieces. This applies even if the piece was Charal. [Regarding the amount of nullification required: From the Rama it is implied that one only requires majority and so is evident from the Taz[353]. However the Shach[354] rules that 60x is required as is the law in all cases of Min Beino Mino. The Shach concludes that perhaps this was also the intent of the Rama.[355]]

H. “Chalita” The law if one placed unsalted meat in boiling water:[356]

[According to the Michaber] if meat was scalded in boiling water prior to being salted for blood and was then cooked, the meat is permitted. However this only applies if one is certain that the water in which the meat was scalded in was very hot.[357] Some Poskim[358] however only permit the meat in a time of need or great loss.

However according to the Rama some learn that the meat is forbidden unless it was salted before it was cooked. Others learn it is permitted Bedieved even if it was not salted after being scalded, prior to being cooked.[359] [Practically Ashkenazim forbid the meat unless there are other leniencies that can be placed into the equation.[360]]

Summary-Final Ruling:

The law of the other food: If there is 60x in the pot versus the meat, the food is permitted.

The law of the actual meat: Even if there is 60x versus the meat, the meat nevertheless remains forbidden unless it is case of need or great loss.[361]

Verifying that meat was salted:[362]

When buying meat from a butcher one is obligated to verify whether the meat has already been Kashered. If the meat has not yet been Kashered the buyer must verify how much time has passed since the slaughtering. At the same time whenever one sends someone unsalted meat he is obligated to tell the recipients that the meat needs to be Kashered.

Q&A

Does the unsalted piece of meat itself join the rest of the pot to have 60x against its blood?

Some Poskim[363] rule the meat itself joins the rest of the food to have 60x against its blood. Others[364]  rule that the meat does not join the 60x.

15. Meat that was not salted for three days after it was slaughtered:[365]

A. The law:

Roasting and not salting:[366] Meat [or fat[367]] that was not salted within 72 hours[368] post the slaughtering [and was not placed in water during that time[369]] now contains dry blood within it and [perhaps[370]] salting it no longer helps to remove its blood. Therefore the meat can no longer be eaten through salting it and then cooking, [smoking or drying[371]].[372] However one can eat the meat through roasting it [and salting it slightly beforehand as will be explained next].

When roasting the meat must one salt it before roasting it?[373] The meat is initially to be slightly salted prior to the roasting as is always the custom when roasting meat to remove its blood. It does not require a full salting before the roasting even though its blood has dried. [374]  

May one Lechatchilah leave meat for three days without salting if he plans to roast it:[375] One may not initially allow meat to remain three days [72 hours] without salting [even if he plans to roast it] as we suspect one may [forget[376] and] come to cook it.

The law if one salted and cooked the meat:[377] If one salted the meat and then cooked it, it is considered as if it was never salted and one thus requires 60x in the food versus the meat. [Furthermore even if there is 60x in the food the meat itself remains forbidden.[378]]

If after three days one soaked the meat in warm water does it help to liquefy the blood and hence allow Melicha?[379] No. Once three days have passed the blood is considered permanently dry.

B. May one cook the meat once it has been roasted?[380]

One is not allowed to cook the meat even after it has been roasted [as perhaps not of all of its blood has left through roasting and it will now leave in the cooking process which has an intensified extraction ability.[381]] [However there are opinions[382] which rule that if one fully salted the meat and then roasted it then one may cook it. In a time of need such as a great loss one may be lenient like this opinion.[383] Some Poskim[384] are lenient in a time of need to allow one to do Chalita to the meat and then cook it. Some Poskim[385] are lenient in a time of need to allow cooking it even without Chalita.]

Bedieved if one cooked the meat after roasting it: If one [transgressed and] cooked the meat after roasting it nevertheless the meat remains permitted.[386] [However the Rashal rules the meat is forbidden. The Bach negates this opinion[387] and so concludes Taz that the meat is permitted[388].]

C. Must the arteries, veins, and Cheilev be removed from meat within 72 hours from slaughtering?[389] 

Even if one did not remove the arteries, veins or Cheilev from the meat within three days from the slaughtering, nevertheless the meat still remains permitted to be roasted [or salted if the meat was in water during part of the three days].[390] Nevertheless Lechatchilah one is to remove the Cheilev [and arteries[391]] within three days from the slaughtering.

D. One salted meat after three days in a Keli Sheiyno Menukav:[392]

If one salted meat in a vessel that does not contain a hole [then if one finds Tzir in the bowl[393]] the meat is forbidden even if the meat is three days past slaughtering and hence contains dried blood.[394]

One salted meat after 3 days in a Keli Menukav and then salted it in a Keli Sheiyno Menukav:[395] If one salted meat after 72 hours in a vessel that contains a hole and then washed the meat and re-salted it in a vessel that does not contain a hole the following is the law: If one finds gravy in the bowl and the meat remained in it for Shiur Kevisha [18 minutes[396]] then the meat is forbidden as it has a status of Kavush. If however it stayed for less than this amount of time then the meat is permitted.[397]

E. One salted meat after three days together with other pieces of meat?[398]

The pieces are being salted to remove their blood: If one salted meat that is three days past slaughtering together with other meat that is within three days then if the pieces are being salted for the first time [and hence contain blood] then the piece that is passed three days is forbidden.[399]

The pieces were already salted for their blood: If one re-salted salted meat that was already properly[400] salted for its blood together with meat that is three days past slaughtering and is now being salted for the first time, then if the vessel does not contain a hole [Eino Menukav] all the already salted pieces are forbidden [even if they remained in the Tzir for less than Shiur Kevisha[401]].[402] [If however the meat was salted together in a Keli Menukav then in this case we are lenient to permit the already salted meat.[403] However there are opinions[404] which are stringent even in a case that the vessel contained a hole.]

F. Placed in water within the 3 days:[405]

If one soaked the meat in water [for less than 24 hours[406]] during the 72 hour period then the 72 hour period restarts [from when one removes it from the water], and thus one may always delay the salting process until the last 30 minutes prior to the end of the 3 days.[407] [Hence one can delay the salting process for many days so long as he soaks the meat in water within every 72 hours.]

How long must the meat soak for? [The Toras Chatas[408] requires it to be soaked for one or two hours.] The Taz[409] rules that initially the meat is to soak for 30 minutes just like is required by Hadacha Rishona. The Shach[410] rules that it suffices to soak the meat for less than 30 minutes although one must initially soak the meat well and a mere rinse does not suffice.

Bedieved is a mere rinse valid:[411] Bedieved if one did not soak the meat well, then even if he only gave it a mere rinse we are lenient to permit salting and cooking the meat after the 72 hours, so long as the veins were removed from the meat. If however the veins were not removed from the meat than a mere rinse does not suffice even Bedieved, and hence if it remained 72 hours [without soaking for 30 minutes[412]] it may not be salted and cooked. [However there are opinions[413] which are lenient. Practically Admur [414] rules that in a case of great loss one may be lenient to remove the veins and soak the meat in warm water for a few hours and then salt it.]

May one Lechatchilah soak it in water to restart the three days:[415] The Rama[416] holds that one may not initially place the meat in water in order to restart the 72 hours and rather it must be initially salted for blood within 72 hours from the slaughtering. Nevertheless Bedieved if one already delayed 72 hours and it was soaked within that time, then he may salt and cook the meat. Likewise in a time of need or in a case of great loss one may even initially soak the meat in order to restart the 72 hours. Furthermore in many communities[417] the custom is to allow soaking it even initially in order to restart the 72 hours. The Rama[418] concludes that those communities may be lenient as they have upon whom to rely.  The Shach concludes that practically one need not be stringent in these laws.[419]

G. The law if there is doubt whether the meat is three days past slaughtering?[420]

If one salted meat that is questionable whether it is three days past the slaughtering one may be lenient to cook it.

H. The law if meat that was not salted within three days became mixed with other meat:[421]

If meat that was not salted within three days of slaughtering became mixed with other pieces of meat, the piece is nullified in majority[422] and it is thus permitted to cook all the pieces [if they have all already been salted]. [If the pieces have not yet been salted then one is to salt all the pieces[423] and then cook it.[424] However if the three day piece was not yet salted while the other pieces were already salted, then one requires 60x versus the largest piece of meat.[425] If one does not have 60x then seemingly all the pieces must be roasted.[426]]

Does the above law apply even if the three day meat is Charal? The above law that the three day meat is nullified in majority applies even if this meat is Charal.[427]

May one cook the entire group of meat together at the same time:[428]  It is forbidden to cook all the pieces together simultaneously unless one has 60x of Heter against the largest[429] piece in the pot. [Likewise one may not eat all the pieces together simultaneously[430]], although there is no need to throw out one of the pieces.[431] [If one transgressed and cooked all the pieces together see “A Semicha Aid for Learning the Laws of Taaruvos” Chapter 109 Halacha 1B.[432]]

Why is the group of meat not forbidden due to it being a Davar Sheyeish Lo Matirin [DSL”M]?

• Rama in chapter 102: [433] Even though the meat in the above case is allowed to be roasted, and there are opinions which thus say that something which is allowed to be roasted is considered a DSL”M, nevertheless here it is not considered a DSL”M being that it is not an intrinsic Issur [Machmas Atzmo] but rather is only forbidden due to absorbed blood, and only foods which are intrinsically forbidden receive the stringency of a DSL”M, as explained in “A Semicha Aid for Learning the Laws of Taaruvos” Halacha 2D.
• The reason of the Shach[434]/Taz[435]: A food can only be considered DSL”M if it is currently forbidden for a certain matter and that matter will eventually become permitted. In this case however the meat in question is always forbidden to be cooked and always permitted to be roasted. There is no aspect that will eventually become permitted and it is hence not viewed as a DSL”M.

General Summary of Halacha 15:

Meat or fat that was not salted within 72 hours post the slaughtering [and was not placed in water during that time] can no longer be eaten through salting it and then cooking, [smoking or drying]. Rather one can only eat the meat through roasting it. One is to slightly salt the meat prior to roasting it. If one transgressed and salted the meat and then cooked it, it is considered as if it was never salted and one thus requires 60x versus the meat in the food. If one soaked the meat in water [for less than 24 hours] during the 72 hour period then the 72 hour period restarts [from when one removes the meat from the water].

Lechatchilah: One may not initially allow meat to remain three days [72 hours] without salting even if he desires to soak it in water. However in a time of need one may be lenient to soak it, and some hold that even initially one is not required to be stringent in these laws.[436]

May one cook the meat once it has been roasted? One is not allowed to cook the meat even after it has been roasted. [However there are opinions[437] which rule that if one fully salted the meat and then roasted it, then it may be cooked. In a time of need such as a great loss one may be lenient like this opinion.[438]]

Bedieved if one cooked the meat after roasting it: If one [transgressed and] cooked the meat after roasting it nevertheless the meat remains permitted. [439]  [However the Rashal rules the meat is forbidden. The Bach negates this opinion and so rules Taz[440].]

The law if meat that was not salted within three days became mixed with other meat:[441] If meat that was not salted within three days of slaughtering became mixed with other pieces of meat, the piece is nullified in majority and it is thus permitted to cook all the pieces [if they have already all been salted]. [If the pieces have not yet been salted then one is to salt all the pieces and then cook it. However if the three day piece was not yet salted while the other pieces were already salted, then one requires 60x versus the largest piece of meat.[442] If one does not have 60x then seemingly all the pieces must be roasted.] It is forbidden to cook all the pieces together simultaneously unless one has 60x of Heter against the largest piece in the pot. [Likewise one may not eat all the pieces together simultaneously], although there is no need to throw out one of the pieces.

Q&A

If the meat was refrigerated for three days may it be salted and cooked?[443]

Refrigerating meat does not help lengthen the drying process of its blood.  Hence if the meat remained unsalted for three days in the refrigerator it is no longer permitted to be cooked.

If meat was frozen for three days may the meat still be salted and cooked?[444]

Practical example: May the Rabanut of Israel slaughter animals in South America, freeze the meat and delay the Melicha until the frozen meat reaches Israel in which they have a proper salting facility

The law: Some Poskim[445] rule that even if the meat was frozen for one day the meat is forbidden to be eaten even through roasting as it is considered as if it was soaked in water for 24 hours. Others[446] rule if it stayed frozen for over 24 hours it may be roasted.[447] Others[448] rule it may even be cooked if it remained frozen for less than three days although it is only permitted to be roasted if it remained frozen for three days.[449] Others[450] rule it is permitted to even be cooked if it stayed frozen three days.[451]

Practically some of today’s Poskim[452] rule that Lechatchilah one should not freeze the meat with intent to salt it after three days, however Bedieved in a time of need one may freeze it for three days and then salt it.[453] although Bedieved it is Kosher. Other Poskim[454] rule that even initially one may freeze it for three days and then salt it.

May a butcher shop sell meat which has passed three days since the slaughtering?

There are opinions[455] which forbid selling meat which has passed three days due to worry that the buyer may come to cook it.

May one place the meat into a Keli Sheiyni after roasting?

Some Poskim[456] rule one may be lenient to do so.

May one soak the raw meat on Shabbos if after Shabbos its three days will expire?[457]

It is forbidden to rinse the meat on Shabbos in order to prevent it from becoming forbidden to be cooked.[458]

Having a gentile rinse the meat: One may not be lenient to ask a gentile to rinse the meat.[459] 

May one initially leave liver unsalted for three days after slaughtering?[460]

Yes.[461] Although in such a case one may not cook it after roasting.

16. The law if meat that was cooked without Melicha became mixed with other meat:[462]

See Halacha 14G!

17. The law if a piece of meat which was not salted became mixed with raw salted pieces:

• Taz: [463]

  If a piece of meat that was not yet salted became mixed with other salted pieces the meat is nullified in majority as it has a status of Yaveish Beyaveish. One is not required to salt all the pieces separately due to doubt, as salting is considered an expense, and whenever an Issur can only be permitted through an action that involves an expense we allow it to be nullified and it is not defined as a Davar Sheyeish Lo Matirin.

• Shach:[464]

Seemingly according to the Shach the Issur meat requires 60x.

18. Unsalted meat which soaked for 24 hours in water:[465]

See Halacha 5 where this law was already discussed!

Keli Menukav and Eino Menukav

19.  On what surface is one to salt the meat?[466]

One may only salt meat for blood on a surface which allows the blood to flow away from the meat.

The following surfaces may be used for salting:

1. Keli Menukav: A vessel that has a hole [i.e. Keli Menukav] which allows the blood to flow out through it, is a valid surface for salting.[467] When using a Keli Menukav one must beware that the holes of the vessel are open and do not become clogged by the meat. Due to this some are stringent to place twigs or straw on the bottom of the Keli Menukav [between the holes and the meat] in order to prevent the meat from stuffing up the hole. However Bedieved if one did not do so, one does not need to suspect that the holes became clogged and the meat is permitted.[468]
2. On top of twigs and straw:[469] One may salt meat on top of twigs or straw [as the blood flows to the bottom of the twigs and is thus similar to a vessel with a hole.]
3. A slanted table:[470] One may salt on top of a slanted surface which causes water that is poured on it to slide off.
4. A smooth flat surface:[471] A wooden board which has been smoothened with a blade to the point that water slides off of it, does not need to be placed in a slanted position when salting the meat. However if the plank was not smoothened with a blade then it must be slanted during the salting process.

Placing the salting vessel over earth:[472] One may not place the vessel which contains salted meat over earth, as this is considered like salting meat in a vessel without a hole. Nevertheless Bedieved if one did so the meat remains Kosher.[473]

One who salted on a flat surface:[474] If one salted on a surface that water does not flow off from, such as a flat table, and it causes the blood to gather in one area, then the meat is forbidden as this is similar to salting in a vessel without a hole.

Q&A

May one hang the meat and salt it for its blood?

Some[475] write this may not be done. Vetzaruch Iyun.

20. The law if one salted meat in a Keli Sheiyno Menukav-The law of the vessel:[476] 

A. May one use this vessel for hot foods?[477]

If one salted meat in order to remove its blood in a vessel that does not contain a hole then the vessel becomes forbidden to be used with hot Kosher foods, [even when the vessel is clean[478]].[479]

The law if one used the vessel for hot foods:[480] If one transgressed and used the vessel [for hot food] then if the food is dry [even if it is slightly moist[481]] one must remove a peels worth from the food. However if the food is a liquid then one requires 60x the peels[482] worth of the vessel[483]. [This refers to a case that the vessel is cold.[484] If however the vessel is hot then the food always requires 60x[485] a peels worth of the vessel even if the food is only slightly moist, while if it is completely dry then only a peels worth is required from the food.[486]]

Does the food in a vessel normally contain 60x a peels worth of that vessel?[487] Normally the food in a vessel contains 60x a peels worth of that vessel. However it is possible for a food not to contain 60x such as by a very wide vessel.

Summary:

Vessel is cold, food is hot: If the food is dry one needs a Kelipa. If the food is a liquid then one needs 60x a Kelipa of the vessel in the area of contact [although some[488] require 60x versus a peels worth of the entire vessel, and some require 60x versus the entire thickness of the area of contact.].

Vessel and food are hot: If the food is completely dry one needs a Kelipa. If the food is slightly wet one needs Netila [according to Sefaradim and according to Ashkenazim 60x]. If he food is a liquid then one needs 60x a Kelipa of the vessel.

Chart

B. May one use the vessel for cold food?[489]

Lechatchilah: If one salted meat in order to remove its blood in a vessel that does not contain a hole then [if the vessel has been cleaned and washed with water, according to all it may be used for cold foods. If it was not yet washed then the following dispute is recorded: There are opinions[490] which rule it is permitted even initially to use the bowl for cold foods prior to it being washed[491], so long as the bowl is clean[492].[493]] However other opinions[494] say that it is forbidden to use the bowl with cold foods prior to it being washed with water [even if the bowl is cleaned[495] of all its blood[496]].[497] [Others[498] hold that only by earthenware is it forbidden to use it for even cold foods prior to washing it with water. However by other vessels it is permitted if the vessel has been wiped clean.]

Bedieved:[499] If one went ahead and used the [clean] bowl for cold foods before washing it then one is required to wash the food prior to eating.

May one place raw meat in this bowl:[500] It is permitted place a piece of raw meat into the bowl [even if the bowl has not been washed so long as it is clean].[501]

Summary:

One is not to use the vessel for cold foods until the vessel is washed with water. If one did use it before washing it then one must wash the food prior to eating. It is permitted even initially to place raw meat in the vessel. It is permitted to use the vessel for cold foods once it has been washed.

C. May one reuse the vessel for salting meat:[502]

Salting for blood: If one salted meat in order to remove its blood in a vessel that does not contain a hole then if one makes a hole in the vessel [and cleans it[503]] it is permitted to reuse it for salting other meat for blood.[504]

Salting for preservation: Meat which has already been salted and washed may be re-salted [for preservation] in this bowl even if one does not make a hole in it. [Nevertheless one may not allow the meat to remain in the bowl for 24 hours as then it is considered Kavush Kimivushal.[505] Nonetheless Bedieved even if it was left there for 24 hours the meat remains Kosher.[506]]

21. May one use a Keli Menukav that is designated for salting, for other foods?[507]

May a vessel with a hole that was used to salt meat be used for other foods?

A. Hot foods:

• Michaber:

  Dispute: A vessel with a hole that was used to salt meat for blood is permitted to even initially be used to eat hot food [as the blood never became absorbed in the vessel being that the blood is Mishrak Sharik[508]]. However there are opinions which forbid using this vessel with hot foods.[509]

• Rama:

  Final Ruling-Bedieved is Kosher: Practically, one is to initially beware from using the vessel with hot foods, although Bedieved it is permitted. [This applies by all vessels. Thus Lechatchilah all material vessels may not be used for hot foods although Bedieved the food is Kosher even by vessels made of earthenware.[510]]

• Rashal; Bach:[511]

  Permitted by all materials other than earthenware: The Rashal rules that even initially one may use the vessels for hot foods so long as the material is not made of earthenware. By earthenware vessels if one used it for hot foods then even Bedieved the food is forbidden. The Bach agrees with this final ruling of the Rashal that by earthenware we prohibit the food even Bedieved.

• Shach:[512]

  Earthenware is forbidden Bedieved: Initially one may not use any material vessel for hot foods. Bedieved if one did so the food remains permitted with exception to earthenware vessels in which case the food is forbidden.

• Taz:[513]

Rules like Shach: The Taz rules like the Shach, Rashal and Bach that by earthenware the food is forbidden even Bedieved [and Lechatchilah it is forbidden to use any material vessel for hot food[514]]. 

Summary of the law by earthenware:

The Rashal rules that if one placed hot food inside an earthenware Keli Menukav then the food is forbidden. However according to the Rama even by an earthenware Keli Menukav it is permitted to be eaten Bedieved. Practically the Shach arbitrates that by earthenware one is to be stringent even Bedieved like the Rashal [and so rules also the Bach; Issur Viheter[515], and Taz.]

B. Placing cold foods in the vessel:[516]

One may use a Keli Menukav for cold foods even initially and even if the vessel is earthenware. This allowance applies even if the vessel has not been washed so long as it has been cleaned.

Summary:

It is initially forbidden to cook or place hot foods in the vessel used for salting [Keli Menukav]. Bedieved if one used it with hot food the food is permitted by all materials that are not earthenware.  However by earthenware many Poskim forbid the food even Bedieved[517], although some[518] are lenient.

22. The law if one salted in a Keli Sheiyno Menukav-The law of the meat:[519]

A. How much of the meat becomes forbidden:

• Michaber:

  Meat within Tzir is forbidden if fully salted and remained 18 minutes: If meat was salted [with the amount of salt required for the Melicha process[520]] within a vessel that does not have a hole, then if it remained within the vessel for the amount of time it takes water to begin to boil when placed on a fire [i.e. 18 minutes-See Q&A], then all the meat that is submerged within the liquid blood [i.e. Tzir] is forbidden to be eaten even through roasting [as Kavush Kemevushal[521]]. However the part of meat that protrudes above the gravy remains Kosher. Nevertheless one must remove a Kelipa worth from this part. [This Kelipa is removed from the area that the protruding piece touches the bottom area that is submerged within the gravy.[522]] This leniency regarding the top part that protrudes from the gravy applies even if the piece of meat is fatty.[523]

  The law if the meat remained less than Shiur Kevisha:[524] If the meat remained for less than Shiur Kevisha   within the gravy then the meat is permitted although a peels worth must be removed.

• Rama:

Meat is entirely forbidden:[525] There are opinions which forbid the entire piece of meat, including the area that is above the Tzir. Furthermore, this applies even if one only slightly salted the meat [less than the amount required for Melicha] as is done for roasting.[526] Furthermore even if the meat remained in the salt for less than Shiur Melicha [18 minutes] the entire meat is forbidden if Tzir is visible within the bowl.[527] Practically the custom follows this opinion and one may not swerve from it. [This applies even if one salted the meat in a vessel with a hole and then in middle of Shiur Melicha he placed the meat in a vessel without a hole.[528] If however the meat is past Shiur Melicha see Halacha 24]

The law if one salted many pieces together in a Keli Sheiyno Menukav: If one salted many pieces of meat together in a vessel that does not contain a hole then only the piece of meat that is in on the bottom and is touching the Tzir is forbidden, while all the upper pieces [which are completely above the Tzir[529]] are Kosher.[530] Practically this is the custom.

B. The law if the forbidden piece became mixed with other pieces:[531]

The Rashal[532] rules that if meat which was salted in a Keli Sheiyno Menukav became mixed with other pieces of meat it is nullified in 1:2.[533] The Shach questions this ruling although suggests that perhaps since blood of the limbs is only Rabbinically forbidden therefore one can be lenient like the Rashal. However seemingly he is only lenient in a case where this piece of meat is still within Shiur Melicha.[534] However from the Rashal it is implied that this allowance applies even to a case that the piece of meat was fully salted for Shiur Melicha in a bowl without a hole. The Shach concludes with a Tzaruch Iyun.

C. A piece of meat was placed in a bowl with bloody Tzir:[535]

If a piece of meat fell into bloody Tzir then if the piece that fell was salted and was still within Shiur Melicha then the entire piece is forbidden[536]. However if the meat was after Shiur Melicha then only the part that is inside the gravy is forbidden while the part above the gravy is permitted. If one is in doubt as to whether the meat is within Shiur Melicha or past Shiur Melicha then we are lenient regarding the area that is above the gravy.

D. What is the law if one salted meat on top of another piece of unsalted meat in a Keli Sheiyno Menukav:[537] 

Example: A woman salted a pre-salted goose on top of a goose that was not yet salted within a vessel that does not contain a hole.

The law: The area of meat of the lower piece which is submerged within the Tzir is forbidden[538] while the meat which protrudes above the Tzir is Kosher.[539] [However the Shach in Nekudos Hakesef argues that in this case all the food remains permitted as the upper meat was already salted for its blood and the Tzir is hence Kosher.[540] However in a case that the top meat was not yet salted for its blood then this law would apply and the meat within the Tzir would be forbidden.]

Final Ruling:

If meat was salted within a vessel that does not have a hole, the meat is entirely forbidden. This applies even if only a minute amount of salt was used, and even if the meat did not remain Shiur Melicha in the vessel.[541] This applies even if one salted the meat in a vessel with a hole and then in middle of Shiur Melicha he placed the meat in a vessel without a hole.[542]

Q&A

Practically what is the amount of time it takes Tzir to boil [Shiur Kevisha]?[543]

Some opinions[544] rule this refers to 18 minutes just as is the measurement of salting meat for its blood. Others say it is not less than 6 minutes. Others however argue that this depends on the size of every item, and its cooking ability and hence no definite time can be given.[545] Practically the accepted ruling of Rabbanim is 18 minutes.[546]

What is the law if meat or chicken fell onto the ground during Shiur Melicha?

Some Poskim[547] rule that the meat is forbidden, as it is considered as if the meat was momentarily placed in a Keli Sheiyno Menukav. Others[548] however rule that if the meat did not yet release gravy then it is permitted.

23. “Chalita” Must the meat be placed in boiling water following Shiur Melicha and Hadacha?[549]

• Michaber:

  Dispute: One does not need to place the meat in boiling water after the Melicha process is complete and hence it may now be placed even in non-boiling water.[550] However there is an opinion[551] which does require the meat to be first placed in boiling water prior to cooking it[552] [Practically, according to the Michaber one is to be stringent if possible, to place the meat in boiling water.[553]]

• Rama:

Final Ruling: The custom is like the first opinion and so is the main opinion.[554]

• The custom of the Yemenite Jewry:[555]

The Yemenite custom is to require Chalita prior to cooking the meat.

24. “Maaseh DeRashi” The status of the gravy after Shiur Melicha:[556]

Introduction: In Halacha 22 we learned that blood of meat has the ability to prohibit the meat if the meat is salted in a bowl without a hole. We learned that this applies even if one salted the meat in a vessel with a hole and then in middle of Shiur Melicha he placed the meat in a vessel without a hole.  This current Halacha will deal with the law of meat that was salted in a bowl with a hole for the amount of Shiur Melicha and was then placed after Shiur Melicha into a bowl without a hole. The question here is since the meat was not washed and is still dissipating gravy and still contains external blood and blood absorbed salt, does any of this blood become reabsorbed into the meat. This depends on several factors: What is the status of Tzir that dissipates from the meat after Shiur Melicha. Is the gravy considered to still contain blood or is it considered regular gravy? Furthermore even if the Tzir is considered gravy is the gravy considered hot enough to transfer the external blood to the meat or is it considered cold? Furthermore even if the gravy is considered cold does the salt that is on the meat have the ability to transfer the external blood into the meat? In summary there are three factors that threaten the Kashrus of the meat in this case: A. Is the Tzir blood? B. Is the Tzir hot? C. Is the salt hot? This matter is disputed between Rishonim and Poskim as will be explained below. This scenario became known as Maaseh Derashi [a story with Rashi] due to that the question occurred in Rashi’s home. The following are the details of this case and Rashi’s ruling:

Masseh Derashi: A number of Rishonim[557] record the following story that occurred within the house of Rashi: In Rashi’s home a piece of meat which was not washed after Shiur Melicha was placed in a Keli Sheiyno Menukav. When they came to remove the meat they noticed the meat was now sitting in a pool of gravy. Rashi was asked the Halachic ruling of the meat and Rashi ruled that the meat is Kosher. Others however argue on this ruling. The following are the opinions and their reasons:

A. Salted meat which was placed into a vessel without a hole after Shiur Melicha without being washed beforehand:

• First opinion:[558]

  Meat is Kosher: If a piece of meat that was salted for Shiur Melicha was placed in a Keli Sheiyno Menukav without washing it beforehand then even if the bowl began filling up with gravy, the meat nevertheless remains Kosher.[559] Similarly if a piece of Kosher meat fell into a bowl of Tzir that flowed from meat after it passed Shiur Melicha, the meat is Kosher.[560]

• Second Opinion:[561]

  Meat requires Kelipa: There is an opinion which forbids the meat[562] in both of the above cases.[563] [This applies even if the meat remained in the Tzir only momentarily.[564] However this only applies if the meat was found in actual Tzir. If however it remained in the vessel only momentarily and was removed prior to it releasing Tzir then the meat is permitted.[565]]

• The Final Ruling of Michaber:

  Lechatchilah beware, permitted Bedieved: Lechatchilah one is to be stringent like the second opinion [not to place meat that is after Shiur Melicha in a vessel that does not have a hole, until it is washed. However Bedieved if one did so the meat remains Kosher, and so is the ruling of the Sefaradim.[566]]

• The Final Ruling of Rama:

  Forbidden a Kelipa worth: There are opinions[567] which prohibit a Kelipa worth of the meat that is submerged within the Tzir and so is the custom. However the area above the Tzir is completely permitted. [This applies even if there is 60x of meat versus the Tzir, as a Kelipa is never nullified in 60x.[568]] Nevertheless in a case of great loss, and it involves a Seudas Mitzvah then one may be lenient like the first opinion which says that after Shiur Melicha the gravy is no longer considered hot [and hence the meat is completely permitted].[569]

• Rashal:[570]

  Meat in Tzir is completely forbidden if no 60x: The Rashal rules that the entire area of meat that is submerged within the Tzir is forbidden, including a Kelipa worth from the area above the Tzir.[571] However according to Rashal if there is 60x in the meat that is submerged in the Tzir, versus the Tzir then the meat is completely permitted.[572]

• Taz:[573]

The Taz rules like the Rashal that all the meat that is submerged in the Tzir is forbidden.[574] One may however be lenient like the Michaber in a case of great loss that is also a Seudas Mitzvah.[575]

B. According to the stringent opinion what is the law if there is 60x of meat versus the Tzir in the bowl?[576]

According to the Rama which requires a Kelipa of the area of meat submerged within the Tzir there is no relevance in whether the meat contains 60x versus the Tzir, as a Kelipa is never nullified in 60x. However according to Rashal which holds that all the meat in the Tzir is forbidden then if one has 60x within the meat that is in the Tzir versus the Tzir, everything is Kosher. However the meat which is above the Tzir does not join the 60x as the blood does not penetrate into that area.

C. According to the stringent opinions what is the law if the meat became mixed with other Kosher pieces:[577]

If meat which became forbidden due to Tzir that dissipated after Shiur Melicha became mixed with other meat it is nullified in a 1:2 ratio.[578]

D. The law if one washed the meat and then placed it into a vessel without a hole:[579]

According to all opinions if the meat was washed after Shiur Melicha it remains Kosher even if one finds it sitting within gravy[580]. This applies even if one only gave a slight rinse to the meat prior to placing it in the bowl.

E. The law if one left the meat in the bowl for a short amount of time:[581]

If one placed the salted meat in an empty bowl prior to washing it and left it there for a short time until it was washed there are opinions which say the meat remains permitted being that it only remained in the bowl for a short amount of time and there is thus no worry that the blood entered back into the meat. Practically one may rely on this opinion. [This allowance applies even if the meat began giving off a small amount of gravy.[582] If however one finds actual Tzir in the bowl then the meat immediately becomes forbidden according to the stringent opinion mentioned above. [583]]

Final Ruling of A-D:

Ashkenazim: If a piece of meat that was salted for Shiur Melicha was placed in a Keli Sheiyno Menukav without washing it beforehand [and Tzir dissipated from the meat] then the meat that is within the Tzir is forbidden a peels worth. Others rule the area in the gravy is completely forbidden. Nevertheless in a case of great loss, and it involves a Seudas Mitzvah one may be lenient to permit the meat.

Michaber and Sefaradim: According to the Michaber and Sefaradim the meat is always permitted.

Meat remained in bowl for a short amount of time: If no Tzir dissipated from the meat the meat remains Kosher according to all. Furthermore one may be lenient even if a small amount of gravy dissipated so long as it is not actual Tzir.

F. What is the law if one salted a Treif duck and after Shiur Melicha placed it on top of other meat?[584]

According to the second opinion the meat is forbidden unless the case involves great loss and a Seudas Mitzvah in which case one may be lenient to consider the Tzir cold.[585] However the Bach rules that since the duck releases non-Kosher gravy even after Shiur Melicha therefore one cannot be lenient even according to the lenient opinion. The Taz negates this ruling and concludes one may rely on those who are lenient.

G. The law of the vessel which received Tzir after Shiur Melicha:[586]

The vessel in which the Tzir of after Shiur Melicha fell into is forbidden[587] [according to the Rama[588]]. [If the vessel is made of materials other than earthenware then it is only prohibited a peels worth, and if it is made of earthenware it is entirely forbidden.[589]]

H. The law if the meat was placed in a dairy bowl:[590] 

Vessel contains dairy residue: If one placed meat after Shiur Melicha but prior to washing, inside a dairy bowl, then if the bowl contains milk residue [the Rama rules] the meat is [completely[591]] forbidden [if it does not contain 60x the residue], as the gravy of after Shiur Melicha is considered hot. However if the case involves a great loss, and it involves a Seudas Mitzvah one may be lenient like those which say that after Shiur Melicha the gravy is no longer considered hot.

Vessel is clean:

• Shach:[592]

  If the dairy vessel was clean then the meat is kosher, even if the vessel is Ben Yomo.[593] [However some[594] write this applies only if the meat remained in the vessel for less than 18 minutes. Vetzaruch Iyun.[595]]

• Taz:[596]

  The Taz rules that if the vessel is Ben Yomo the meat is forbidden.[597]

• Final Ruling:[598]

We rule like the Shach.

Summary:

If meat was placed after Shiur Melicha into a dairy bowl, then if the bowl is clean and not Ben Yomo the meat is permitted. If the bowl is clean but Ben Yomo it is disputed whether the meat is permitted, although practically we are lenient[599]. If the bowl contained residue of milk then the meat is completely forbidden unless it is a case of great loss and Seudas Mitzvah.

25. Must one wash the meat after Shiur Melicha:[600]

• Michaber:

  Based on the second [stringent] opinion [mentioned in Halacha 24A] that the Tzir is considered hot even after Shiur Melicha it is forbidden to eat the meat until it is well washed. [The Shach and Taz ask that in truth this Halacha of washing the meat is not at all dependant on the above dispute, as everyone agrees that one cannot eat the external blood that remains on meat after salting. They thus explain the Michaber in the following way:]

• Explanation of Shach:[601]

  The Shach explains that the intent of the Michaber is to say that according to the stringent opinion one must wash the meat within 12 hours of the Melicha, prior to it releasing all of its Tzir.[602] However according to the first opinion there is no limit as to when the meat must have its external blood washed off.  Alternatively the intent of the Michaber is to say that according to the stringent opinion even if one was to cut the sides of the meat, hence freeing it of all its external blood and salt, it would require a washing in order to stop the flow of Tzir which is considered like blood according to the stringent opinion.[603]

   

• Explanation of Taz:[604]

The Taz explains the intent of the Michaber is to say that according to the stringent opinion one must wash the meat prior to placing it in a Keli Sheiyno Menukav. However according to the first opinion this is not necessary.[605]

26. May one cut the meat prior to washing it? What is the law regarding the knife if one cut the meat?[606]

A. May one cut salted meat after Shiur Melicha prior to washing it?

• Michaber:

  Dispute-Lechatchilah do not cut, Bedieved is permitted: The Michaber rules that according to the stringent opinion which rules that the Tzir is considered hot even after Shiur Melicha it is forbidden to cut meat that is after Shiur Melicha prior to washing it. If one does so then [according to this opinion[607]] the knife needs Hagala. [However according to the lenient opinion above it is even initially permitted to cut the meat before washing it. Practically according to the Michaber although initially one is to suspect for the stringent opinion and not cut the meat until it is washed, nevertheless if the meat was cut the knife remains Kosher.]

• Rama:

  May cut even initially: There are opinions which allow cutting meat with a knife after Shiur Melicha[608] [even if the knife contains grooves[609]] as “Ein Melicha Likeilim”[610]. Practically this is the main opinion [and hence it is even initially[611] permitted to cut the meat with a knife after Shiur Melicha]. Furthermore even if a knife was used to cut meat that is within Shiur Melicha the knife does not become forbidden [as will be explained in C].[612]

  Washing the knife before reusing: After using a knife to cut salted meat one must rinse off the knife [prior to cutting other foods].[613] If the Tzir on the knife has already dried then one is to do Neitza to the knife. This means one is to stab the knife [ten times[614]] into [ten different areas[615] of] the ground.

• Rashal:[616]

If one used a knife to cut meat after Shiur Melicha then Lechatchilah he is to do Hagala to the knife, however Bedieved[617] it suffices if one cleaned the knife with a hard object [hence removing any external blood from it]. Nonetheless one who is stringent to forbid any [hot] food cut with this knife prior to it being Kashered will be blessed. If the knife was not cleaned with a hard object then one is to be stringent to himself to forbid the food however when ruling for others one is to be lenient to permit the food even if the food was hot and the knife was not cleaned.

B. Cut a piece of meat which was in the midst of roasting for its blood:[618]

The Rashal rules that cutting roasted meat follows the same laws as salted meat and hence initially one may not cut the meat until it is roasted to the point that all its blood has been removed. [However once it is fully roasted it is permitted to be cut.[619]]

C. Cutting salted meat within Shiur Melicha:[620]

It is [even initially[621]] permitted to cut salted meat that is within Shiur Melicha so long as one plans to wash the meat well in that area and then salt it.[622] The knife itself remains Kosher and requires a mere rinsing as explained above.[623]

Final Ruling:

Ashkenazim: After Shiur Melicha has passed one may cut meat with a knife even prior to washing it. However one is required to wash off the Tzir from the knife after doing so. If the meat is still within Shiur Melicha then it may only be cut if one plans to re-wash and re-salt the meat afterwards. As well one must rinse off the blood from the knife. [There are Poskim which require the knife to be Kashered in all cases, although Bedieved if it was already used the food is permitted.]       

Sefaradim: According to the Michaber and Sefaradim it is forbidden to cut meat with a knife until its salt is washed off. This applies even after Shiur Melicha although Bedieved in such a case the knife remains Kosher. [However if the knife was used during Shiur Melicha it must be Kashered.[624]]

27. Salting meat for preservation after it has been salted for Shiur Melicha?[625]

If after Shiur Melicha one desires to salt meat for preservation then [according to the stringent opinion mentioned in Halacha 24A[626]] one is to first wash the meat very well from its salt and then re-salt it for preservation. Once the meat has been washed it may then be re-salted even in a Keli Sheiyno Menukav [even according to the stringent opinion mentioned in Halacha 24A]. [However according to the lenient opinion mentioned there one may even initially[627] salt the meat after Shiur Melicha, in a vessel without a hole, prior to washing it.[628] Practically according to the Michaber one is to initially be stringent.]

Summary of Cases of Ramification between Rashi [1st opinion] and Tosafus [2nd opinion]:

1. Meat fell into Tzir of after Shiur Melicha.
2. Meat was placed after Shiur Melicha in bowl without a hole.
3. Meat was cut after Shiur Melicha.
4. Meat was not washed until after all its gravy left. [See Shach 70/24]
5. Meat was preserved with salt prior to being washed.

28. Is slightly salted meat required to be washed prior to roasting it for its blood?[629]

If one slightly salts the meat before roasting and then roasts it right away, then it is not required to wash the meat [prior to roasting it[630] or eating it[631]], as the flame draws out all the blood, including all the external blood, and prevents any blood from becoming absorbed within the salt. This applies even in accordance to the stringent opinion [mentioned in Halacha 24A].[632] However if the meat was left in the salt for a while prior to roasting it then the salt absorbs the blood and hence forbidding the salt, and thus the salt must be washed off prior to roasting [or alternatively prior to eating[633]]. [Practically it is the Ashkenazi custom to always wash the meat after roasting due to that we suspect for external blood being stuck on to the meat.[634]]

Summary:

If the salt did not remain much time on the meat prior to roasting it may be roasted without washing it off. If it remained some time with the salt then one is to wash off the salt before roasting.

29. What does a person do if he has no salt to use for Melicha:[635]

In an area that salt is not available one is to roast the meat until all its blood leaves. After the meat is roasted to this amount it may then be cooked. [Regarding how long meat must be roasted for if one does not plan to cook it before eating it-See Chapter 76 Halacha 8]

How long must the meat be roasted for until its blood is removed?

• Ran[636] and so rules Rama[637] and Shach[638]:

  The meat is to be roasted to the point of Maachal Ben Drusaiy [which is defined as half cooked[639]]. One may even initially roast it only until this point.[640]

• Rashba[641] and so rules Rashal[642] and Michaber[643]:

  The meat is to be roasted until it is edible for majority of people.[644]

• Hagahos Sheid:[645]

  Women are not expertise in the amount of roasting required, and hence they are accustomed to roast the meat until the outside of the meat is dry.

• Taz:[646]

It is proper to be stringent like the Hagahos Sheid and roast the meat until it is dry in order to fulfill ones obligation according to all.

Final Ruling of Poskim:

Initially one is to roast the meat until it is fully cooked.[647] Although Bedieved if the meat was cooked in a pot after being roasted half way it is permitted.[648]

Q&A

What is one to do if he is not medically allowed to eat salt and is unable to roast the meat?

If he is healthy then he may not eat the meat.

If the person is sick and is in need of meat then he can be lenient in the following matters:

1. Salt the meat for 18 minutes.[649]
2. Use diet salt.[650]
3. Some allow, based on the directive of a Rabbi, to cut the meat to small pieces and then do Chalita to the meat.[651]

List of practical order of Melicha:

1. Salt the meat within three days of slaughtering.
2. Remove feathers, inner organs, forbidden fats and veins from animal or poultry.
3. Cut off the head
4. Cut the back of the chicken [split back]
5. Soak the meat for half hour
6. Shake off the water
7. Salt the meat in all areas
8. Place the meat in an area that the blood flows off
9. Shake the salt off the meat
10. Rinse the meat in three different pools of water

General Q&A

May one salt ground meat for blood?[652]

No. Ground meat cannot be salted for its blood or roasted and is hence forbidden to be eaten. However there are Poskim[653] that are lenient for Sefaradim to allow roasting it.

Does the skin of animals or chicken contain blood and hence require salting?

The Taz[654] rules that skin does not contain blood. Some Poskim[655] rule that the skin of animals does not contain blood and hence does not require Melicha. However the skin of poultry contains blood and hence must be salted. Others[656] however rule to the contrary that the skin of animals contain blood and hence must be salted while the skin of poultry does not contain blood. Some[657] rule it suffices to scald the skin in boiling water and it may then be cooked without Melicha.

May one salt meat in the bathtub?[658]

Yes, although one who is stringent is blessed.

May one salt meat in an area that water is falling?[659]

No, as we suspect the salt may wash off the meat.

May one add more salt to the meat during the salting process?[660]

One may add more salt to the meat only while it is within 18 minutes of the salting. Once it is past 18 minutes then initially one is not to add more salt.[661]

May one eat meat or chicken that has veins that are dripping red gravy?[662]

Yes, as the liquid of such veins are considered fat and not blood.