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Introduction:
This chapter will discuss the laws of salting the intestines to remove their blood. Do intestines contain blood within them that must be removed? What is the law of the fat that is on the intestines? Are eggs which were found in a slaughtered chicken required to be salted for blood?
The intestines:
1. Do the intestines contain blood?[1]
We do not assume that there is blood in any part of the intestines. However the fat of the intestines contain blood just like any other piece of meat. [Regarding if one must salt the intestines despite this rule-see Halacha 3]
2. Areas defined as being part of intestines which do not contain blood:[2]
The following parts of the intestines do not contain blood if their fats have been removed:
- Keres [Rumen; First stomach of ruminate]:
- Michaber:The Keres does not contain blood.[3]
- Rama:[4]There are opinions[5] which argue on the ruling of the Michaber and rule that the Keres does contain blood just like any other meat, and even Bedieved if one cooked it without salting it beforehand everything is forbidden.
- Keiva [Ventriculus, Stomach]
- Dakin:The Dakin is the intestines which surround the Kanta. [However the Kanta itself contains blood.[6]]
- Karkasha/Chulchulis:
This refers to the intestine that is attached to the rectum of the animal.
Beis Hakoses [reticulum; second stomach of ruminate]:[7]
The Beis Hakosos is just like regular meat and must be salted to remove its blood. If one cooked it without salting it beforehand everything is forbidden.
Kurkavan [gizzard]:[8]
The Kurkavan of a chicken contains blood and must be salted just like regular meat. It is not considered as part of the intestines in this regard. [One is to remove the feces contained within the gizzard prior to salting it. The gizzard is then to be salted on both sides.[9]]
Shuman Hakanta-Fat of the Kanta:[10]
The Shuman Hakanta which is the fat of the Dakin contains many thin veins filled with blood. Therefore there are opinions which forbid cooking this fat even if one cuts it and salts it before the cooking. Practically however the current custom is to be lenient to have an expert remove all the veins until there are no more remaining.
3. Must the intestines be salted prior to cooking?[11]
- Michaber:[12] No need to salt if not red and no fat: If the intestines do not appear reddish, and their fat is removed, one is not required to salt them and they may thus be cooked in their current state. If however the intestines appear reddish then [we assume that they contain blood and] they must be salted. [Likewise if they still contain fat then the fat must be salted.]
- Rama:
Lechatchilah: Lechatchilah one is required to salt the [outside[13] of the] intestines just like other meat. One is to perform Hadacha Rishona to the intestines prior to the salting and salt it in a Keli Menukav.[14]
The law if Bedieved one cooked the intestines without salting them beforehand: If the intestines were not reddish in color, and one removed their fat then everything remains Kosher being that the intestines do not contain blood.[15] However if the intestines appear reddish, or definitely[16] contain fat, then the food requires 60x [versus the fat.[17] If one has 60x everything is permitted, including the intestines.[18]]
Q&A
May one salt intestines that have passed three days since the slaughtering?
Some Poskim[19] rule that they may be roasted and cooked after roasting.
4. One salted the intestines in a Keli Sheiyno Menukav:[20]
If one salted intestines in a vessel that does not contain a hole the intestines remain permitted [so long as the intestines are not red in color[21]].
5. How to salt intestines that contain fat:[22]
Only the outside needs salting: The fat of the intestines is considered like regular meat [that contains blood]. Therefore when salting intestines that contain fat one is to salt them on their external side being that that is where their fat is attached. It does not suffice to salt the intestines only on their inner side.[23] [It is not necessary to salt the intestines on both the outer and inner side being that their fat does not contain much blood and hence salting them on the outer side suffices.[24]]
The law if one only salted the inner side:[25] If one salted the inside of the intestines and not the outer side then it is considered as if it was never salted, and thus if one cooked the intestines in this state the food is forbidden if the intestines contained fat on their outer side.[26] [If however the food contains 60x versus the fat then everything is permitted, including the intestines.[27]] If one did not yet cook the intestines then he is to [wash them[28] and] re-salt them properly on their outer side[29], in which case they are now permitted to be cooked. [One may re-salt the outer side even if 24 hours have already passed from the original salting.[30]]
6. May one salt the intestines together with other meat?[31]
- Michaber: The intestines may be salted together with other meats that are being salted for their blood. This applies even if the intestines do not contain fat and are thus not expelling any blood.[32]
- Rama: There are opinions which forbid salting the intestines together with other meat and so is the custom. However Bedieved if one did so everything is permitted.
- Rashal:[33]
The Rashal rules like the Michaber that it is permitted even initially to salt them together. He concludes that so is the custom.
7. Eggs found in slaughtered chickens:[34]
Eggs which are found in slaughtered chickens must be salted like regular meat if only their yolk is complete while their white is incomplete. Furthermore the custom is to salt eggs found in slaughtered chickens even if their white is complete and they contain a hard shell and are ready to be sold in the market.
May one salt this egg together with other meat that is being salted for its blood:
- Rama:Undeveloped egg-permitted: If the white of the egg is incomplete then it may be salted together with other meat that is being salted for its blood, as the egg itself is considered like meat. Developed egg-initially forbidden: If the yolk and white are fully developed then the egg may not be salted together with other meat. Nevertheless Bedieved if it was salted together with other meat it remains permitted.
- Rashal; Bach; Taz[35]; Shach[36]:
The Rashal[37] rules that one may not salt any egg together with meat even if the egg is not fully developed. Furthermore if one salted eggs with meat the eggs are forbidden whether the egg was fully developed or not fully developed and whether it contains a hard shell or soft shell.[38] The Shach and Taz conclude that the main opinion is like the Rashal and so rules the Bach.
Summary:
Eggs that are found in slaughtered chickens are to be salted for their blood. They are not to be salted together with meat.
8. Salting fat for blood:[39]
All fat, even of poultry, [contain blood and] has the same status as regular meat. It thus must be salted and washed [prior to cooking].
[1] Michaber 75/1
[2] 75/1
[3] So rules Rosh and Tur and Levush
[4] So rules also Rashal and Bach [Shach 75/6]
[5] Mordechai and Ran
[6] Shach 75/2
[7] Rama 75/1
[8] Shach 75/1; Taz 75/1
Other Opinions: The Derisha [brought in Shach and Taz ibid] rules that the Kurkavan of a chicken is considered like the intestines and does not contain blood. The Taz and Shach lengthen in discussion to disprove this ruling and hence they rule as above.
[9] Hakashrus 9/80
[10] Michaber 75/3
[11] 75/1
[12] As explains Shach 75/3
[13] Shach 75/5, as only the outside of the intestines contain fat, see next footnote.
[14] As although they themselves contain no blood, their fat which attached to them does contain blood and it is very difficult to fully remove all the fat from them. [Shach 75/5] Thus we suspect that perhaps the intestines still contain some fat which have blood and thus Lechatchilah we require salting. [Taz 75/2]
[15] As Bedieved we do not prohibit the intestines based on the fact that it is very difficult to remove the fat. [Shach 75/9]
[16] Meaning one knows for certain that there was fat leftover, and not merely assumes so due to the difficulty involved in removing it. [Shach 75/9]
[17] Shach 75/8 in name of Toras Chatas
The reason why one does not require 60x versus the entire intestine even though the fat is an Issur Davuk is because there is very little blood in the fat and hence we are lenient regarding the law of Issur Davuk. Alternatively the fat melts right away in the pot and is hence not considered an Issur Davuk.
[18] Shach 75/8 in name of Toras Chatas
The reason why one we do not prohibit the intestine itself, [despite that normally the Rama prohibits meat that was not salted even when there is 60x] is because there is very little blood in the fat and hence we are lenient. Alternatively the fat melts right away in the pot and hence does not enter its blood into the intestines. [Shach ibid]
[19] Yimei Yosef Basra 2; Hakashrus 9 footnote 248; Refer to Shut Mahrshag 2/202; Darkei Halacha 75.
[20] Rama 75/1
[21] Shach 75/4
[22] 75/1
[23] Michaber ibid
[24] Taz 75/3; Shach 75/7 based on implication of Michaber and so rules Issur Viheter Klal 4; Toras Chatas Klal 15/12
Why does the inner side not require salt as rules the Michaber in 69/4? Although the Michaber rules in 69/4 that initially one must salt both sides of the meat and the Rama rules that even Bedieved the meat is forbidden if one does not do so, nevertheless here one may even initially be lenient to only salt the external side being that the fat does not contain a lot of blood. [Shach ibid]
[25] Rama 75/1
[26] Meaning that only if one did not remove the fat from the intestines is the food forbidden. If however one removed the fat, then although it is very difficult to remove all the fat and the Rama is hence stringent to initially require salting, nevertheless Bedieved the food is permitted. [Shach 75/9]
[27] Shach 75/8 in name of Toras Chatas
The reason why one does not require 60x versus the entire intestine even though the fat is an Issur Davuk is because there is very little blood in the fat and hence we are lenient regarding the law of Issur Davuk. Alternatively the fat melts right away in the pot and is hence not considered an Issur Davuk. For this reason we also do not prohibit the intestine itself, [despite that normally the Rama prohibits meat that was not salted even when there is 60x]. [Shach ibid]
[28] Toras Chatas brought in Shach 75/10
[29] We do not suspect that since the inner side was already salted it will now absorb the blood from the outer side [as we suspect in 69/4 regarding the two sides of meat] and thus even past 12 or 24 hours one may still salt the outer side. [Shach 75/11] The reason for this is because the fat does not contain a lot of blood. [Shach 75/11; Taz 75/4; Toras Chatas and Issur Viheter]
[30] Shach 75/11; See previous footnote
[31] 75/2
[32] The reason for this is as follows: Although the intestines do not expel blood nevertheless it expels gravy and thus cannot absorb blood from the other pieces. [Rashba] Alternatively the reason is because we apply the rule of “Mishrak Sharik” to the intestines. [Rosh; Tosafus; Ran] [Brought in Taz 75/6 and Shach 75/13] Now although these Rishonim argue that we do not apply the rule of Mishrak Sharik by regular meat, here they are lenient as the intestines are very smooth and cause the blood to slide off in contrast to meat which contains grooves. Alternatively since the intestines are also releasing gravy we apply the rule of Mishrak Sharik according to all. [Shach 75/13]
[33] Brought in Taz 75/7
[34] Rama 75/1
[35] 75/5
[36] 75/12
[37] Brought in Shach and Taz ibid
[38] His reasoning is because even undeveloped eggs do not contain a lot of blood or gravy and hence they will absorb the blood of the meat. [ibid]
[39] Rama 75/1
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