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Introduction:

This chapter begins a subject that was only slightly touched upon in the previous Halacha’s. The laws of roasting meat for its blood. All the previous chapters dealt with the details of the salting process and all their relating laws. This chapter discusses an alternative to salting, which is roasting. In order to release blood from meat one must generate heat. This heat can be generated through fire or salt and thus there exist two methods in removing blood from meat. All the details of the roasting process are discussed in this chapter.

 

Definition of roasting:

The term roasting is distinguished from the term cooking in the aspect that cooking refers to placing a food in a pot with liquid and cooking it within the liquid. Roasting however refers to a grill [i.e. barbecue] which involves placing the food over an open flame allowing all its gravy to drip beneath the food. Cooking meat is an invalid method of removing its blood being that the removed blood becomes absorbed back into the meat due to it not having any area to escape outside of the pot. However a grill allows the blood to fall beneath the meat and hence the blood of the meat that is removed is unable to reabsorb inside the meat and the meat is hence Kashered from blood.

1. Must one salt the meat prior to roasting:[1]

• Michaber:[2] When roasting meat to remove its blood it is not necessary to salt the meat beforehand. The reason for this is because the fire seeps out all the blood from the meat on its own [without needing the help of salt].
• Rama:[3]

There are opinions[4] which say that one must slightly salt the meat prior to roasting it.  Practically the custom[5] is to slightly salt the meat while it is on the skewer and then immediately roast it prior to the salt [being able to remove blood from the meat hence preventing the salt from] filling up with blood. Bedieved if one roasted the meat without salting it at all prior to the roasting the meat nevertheless remains permitted.

 

Summary:

It is customary of Ashkenazi Jewry to slightly salt the meat while it is on the skewer ready to be roasted. [Today this custom is also followed by Sefaradi Jewry. [6]]  

 

Q&A

How much salt is to be added to the meat according to the Ashkenazi custom?[7]

One is to add enough salt to give taste to the meat.

 

What is one to do if he cannot eat salt?[8]

One who cannot eat salt may roast the meat without adding any salt.

 

2. Must one wash the meat [Hadacha Rishona] prior to roasting?

A. The law in a case that the meat will not be salted prior to roasting:

• Michaber:[9] It is implied from the Michaber[10] that one does not need to wash the meat prior to roasting [i.e. no need for Hadacha Rishona] as the fire removes all the blood including the external blood that is normally required to be washed off prior to salting.[11] [Nevertheless if the butchers do not use a separate knife to remove the forbidden fats from the meat then one must scrub the meat beforehand.[12] If however the butchers use separate knives then the meat is not required to be washed at all.[13]]
• Rama:[14]

There are opinions[15] which say that meat is required to be washed prior to roasting [in order to wash off the external blood[16]]. Practically the custom is like this opinion. Bedieved if one roasted the meat without washing it beforehand nevertheless the meat remains permitted.

 

B. The law in a case that one desires to salt the meat before roasting:[17]

If one desires to salt the meat prior to roasting then according to all opinions one must wash the meat before salting it in order to remove its external blood.

C. The law Bedieved if one salted the meat without washing it beforehand:

*For a full analysis on this subject see Chapter 69 Halacha 2!

• Rama:[18]Depends on Shiur Melicha: If one salted the meat without washing it beforehand then if the meat remained with the salt for Shiur Melicha prior to roasting then the meat is forbidden[19] [with exception to a case of great loss[20]]. If the salt remained on the meat for less than Shiur Melicha until it was roasted then the meat is permitted.[21] [In such a case it is even initially permitted to roast the meat.[22] It is however forbidden to cook this meat prior to roasting it even if one washes the meat and re-salts it for Shiur Melicha.[23]]
• Rashal; Taz[24]:

Forbidden even less than Shiur Melicha: If the salt remained on the meat prior to it being roasted, even if it stayed for less than Shiur Melicha, nevertheless the meat is forbidden[25] [unless there is great loss involved[26]].

Summary:

It is customary of Ashkenazi Jewry to always wash the meat prior to roasting. If one plans to salt the meat before roasting then the meat must be washed before salting it. If one did not wash the meat before salting it then if the salt remained Shiur Melicha on the meat, the meat is forbidden with exception to a case of great loss. If the salt remained on the meat for less than Shiur Melicha it is disputed if it remains permitted to be roasted.

 

Q&A

Must one wait for the meat to dry from the water prior to placing it on the fire?[27]

Some Poskim write that one is not to place the meat on the fire while it is still wet being that this causes the meat to cook within the water.

3. The law if Dam Beiyn fell on roasted meat:[28]

The Case: What is the law if Dam Beiyn fell onto meat which is roasting on the fire? What is the law if Dam Beiyn fell onto cold meat and this meat was then roasted on the fire?[29]

What is Dam Beiyn? Dam Beiyn is blood of meat that was not released due to salt or fire, such as the external blood on a piece of slaughtered meat. By Dam Beiyn we do not apply the rule of Mishrak Sharik  or Aidiy Detarid, or Kebolo Kach Polto.[30] However absorbed blood that is removed from another piece of meat through salting or roasting is considered Dam Pleita [absorbed blood] and by such blood we apply the rule of Mishrak Sharik and thus it does not prohibit other meat that is being roasted or salted together with it.[31]

The following is the ruling of the Poskim:

• Michaber: If Dam Beiyn fell onto meat which is roasting on the fire the meat is forbidden a Netila’s worth[32]. This applies even if the Dam Beiyn was cold when it fell onto the meat.[33] [Likewise this applies whether the Dam Beiyn fell onto the meat while it was roasting or before it was roasted and one then roasted it without washing it in the interim.[34]] The reason for this ruling is because fire is unable to remove Dam Beiyn from the meat [and it thus becomes absorbed within the meat].
• Rama[35]; and Ashkenazi Poskim[36]:

The meat requires 60x the blood otherwise the entire piece is forbidden.[37]

 

4. If one salted the meat prior to roasting must the salt be washed off before roasting the meat?[38]

One may salt meat and then roast it and eat it without washing [the salt off [39]] the meat beforehand. There is no need to suspect that there is any remaining blood on the salt that is on the meat.[40] However there is an opinion[41] which rules that the above only applies if one roasts the meat immediately after salting it. If however the salt remained on the meat [for even a small amount of time[42] prior to the roasting] then one is required to wash the meat well prior to roasting in order to remove the salt which absorbed blood from the meat and became forbidden.

One roasted the meat without washing off the salt:[43] If one did not wash the salt off the meat prior to roasting the meat nevertheless remains permitted and one is to wash the meat after the roasting.

One cooked the meat without washing off the salt:[44] If one cooked the meat prior to washing off the salt nevertheless everything remains permitted as we assume the fire draw out all the external blood that was on the salt and meat.

 

Summary:

If one roasted the meat right after salting it then one is not required to wash off the salt before the roasting. If however the salt remained on the meat for some time prior to roasting then one is to wash off the salt prior to roasting, and if one did not do so then he is to wash the meat after the roasting prior to eating.

5. May one roast a whole chicken or other fowl? [45]

One may roast a hollow whole chicken or goose in order to remove its blood.[46]

Stuffed chicken: If the chicken is stuffed with eggs or other meat[47] then roasting it in this state is considered like one is cooking it. Thus if one desires to roast stuffed chicken he must properly salt the chicken prior to roasting just like is done when salting chicken prior to cooking.

 

6. Turning over the skewer while roasting:[48]

It is customary to be stringent not to constantly turn the skewer if one is roasting meat that was not yet [properly[49]] salted to remove its blood. The reason for this is in order to allow the blood to properly flow off the meat. However Bedieved even if one turned the skewer constantly during the roasting the meat nevertheless remains permitted. [Furthermore even initially it is permitted to occasionally turn the skewer and it is only constant turning that is to be avoided.[50] The above applies only for Ashkenazim. The Sefaradi custom however is to allow moving the meat even constantly during the roasting.[51]]

 

7. Are there any differences in law regarding one who desires to eat the meat after roasting and one who desires to cook the meat after roasting?[52]

There is no difference in the above laws whether one desires to eat the meat in its roasted state or one desires to cook it after the roasting. [However see next Halacha regarding how long the meat must be roasted for a difference between the scenarios.]

 

8. For how long must the meat be roasted?

Introduction: The purpose of the roasting is to remove the blood from the meat. Now ideally it is permitted to eat raw meat without roasting it or salting it beforehand as explained in Chapter 67/2 [see Chapter 65-67 Halacha 3]. It is only when one desires to cook the meat that its blood must be removed beforehand as otherwise the blood will separate from the meat and become reabsorbed within it during the cooking process. Thus when roasting meat, if one desires to cook the meat after roasting, it is understood that the meat must be roasted until all of its blood is removed. The exact definition of the amount of roasting that is required to accomplish the removal of all the blood was discussed in chapter 69 Halacha 29. The question remains regarding a case that one does not desire to cook the meat after roasting and is simply roasting it in order to eat roasted meat. Do we compare roasted meat to raw meat which may be eaten with its blood and thus one is not required to roast the meat to the point that all of its blood has been removed. Or do we say that only raw meat may be eaten with its blood while meat that has been roasted must have all of its blood removed prior to eating. This matter is discussed in the commentaries of the Shulchan Aruch and is not explicitly stated in the Michaber or Rama. The general issue that is dealt with is with regards to whether the blood that remains in the meat prior to it being roasted to the required measurement is considered blood that has moved from place to place.[53] This matter is split into two aspects. Do we say that whatever blood was moved due to the fire has come out of the meat and hence the rest of the blood which has not moved remains Kosher, or do we say the fire moves all the blood, and some of it comes out while the rest remains inside, until it is roasted to the required measurement? Furthermore even if we say that all the blood is moved is the moved blood which remains in the meat prohibited due to blood that moves from place to place?

 

A. If one plans to cook the meat after the roasting:

If one plans to cook the meat after roasting then the meat must be roasted until [all of its blood has been removed[54] which is when] the meat is half cooked.[55] [However many Poskim argue that the meat must be fully cooked and so is the initial practice.[56]]

 

*Important note:

Placing meat in a Keli Rishon or pouring onto it from a Keli Rishon has the same law as cooking meat. Furthermore according to some Poskim even a Keli Sheiyni can cook the meat. Furthermore some Poskim rule a hot Davar Gush can always cook even if it is in a Keli Shelishi and onwards. [See “A Semicha Aid for Learning The laws of Taaruvos” Chapter 105 Halacha 2.] Thus if the meat has not been roasted until all of its blood is removed one may not place it in any of the above areas.

 

B. If one plans to eat the meat after it is roasted without cooking it in between:

• Rosh as explained in Shach:[57]The Rosh rules that if one does not plan to cook the meat after roasting it then it is not required to roast the meat until all of its blood is removed and thus it may be eaten even if it not half cooked. Now although if the meat is not half cooked it contains blood that [due to the fire] was moved from one area to another within the meat, nevertheless [according to the Rosh] such blood is not considered separated blood and is hence permitted.[58]
• Derisha:[59]The Derisha writes that if one does not plan to cook the meat after roasting then it is not required for one to roast the meat until all of its blood is removed being that the meat does not contain any moved blood, as any blood which was moved due to the fire has been completely expelled while any remaining blood has not moved and is permitted to be eaten just like the blood in raw meat.
• Ruling of Michaber as explained in Poskim:[60]No need to roast half way: According to the Michaber and Sefaradi ruling [which hold like the Rosh] if one does not plan to cook the meat before eating it then there is no necessity to roast the meat until all of its blood is removed, and hence it is permitted to eat the meat even if it is less than half cooked.
• Ruling of Rama as explained in Poskim:[61]

The Shach[62], and many other Poskim[63], rule that according to the Rama and the Ashkenazi ruling the meat must be roasted until all of its blood is removed[64] even if one desires to eat the roasted meat without cooking it in between.[65] [Other Poskim[66] however rule that even according to the Rama it is not necessary to roast the meat until all its blood is removed so long as one does not plan to cook the meat afterwards.[67] Practically one is to be stringent like the Shach.[68]]

 

C. What is the law if red gravy comes out after properly roasting the meat?[69]

Once the meat has been properly roasted [as defined in Chapter 69 Halacha 29] it is permitted to be eaten even if red gravy comes out of the meat. See Halacha 13.

 

Summary:

If one plans to cook the meat after roasting it, [or plans on placing it together with other hot food[70] after roasting it] then the meat must be roasted until all of its blood is removed [which is Lechatchilah until the meat is fully roasted. Bedieved if the meat was half roasted it suffices.]

If one does not plan to cook the meat after roasting [and does not plan to eat it together with other hot foods] then according to the Michaber and Sefaradim one is not required to roast it for any minimum amount of time. However according to the Rama and Ashkenazim one is to roast the meat until it is [initially fully cooked and Bedieved half cooked].

 

In one line:

Sefaradim:  Require full roasting only if one plans to cook the meat.

Ashkenazim: Must always fully roast.

9. Must one wash the meat after roasting it?[71]

• Michaber:[72]

No need to wash: One is not required to wash the meat after the roasting[73] unless one salted the meat beforehand and the meat remained some time with its salt in which case if one did not wash the meat before the roasting he is to wash it afterwards. [See Halacha 4] [However the Beis Yosef writes that if one roasted meat on a skewer and he desires to cook it afterwards then it should be washed beforehand. This however is a mere stringency.[74]]

 

• Rama:

 

Wash three times: There are opinions[75] which say that all meat that has been roasted for its blood must be washed [three times[76]] after the roasting in order to wash off the external blood that is stuck onto the meat. Practically so is the initial custom. [This applies irrelevant of whether or not the meat was salted prior to roasting and applies even if the meat was salted for Shiur Melicha prior to roasting but its salt was not yet washed off.[77]] However Bedieved if one did not wash the meat prior to cooking it everything remains permitted. This applies even if one salted the meat prior to roasting it and did not wash off the salt prior to the cooking nevertheless everything remains permitted as we assume the fire draw out all the external blood that was on the meat and salt.

 

Summary:

Ashkenazim: One is to wash the meat three times after it is roasted prior to cooking it or eating it.

Sefaradim: One is not required to wash the meat prior to eating it unless one salted the meat prior to roasting and the salt remained for some time on the meat and it was not washed off prior to the roasting. Some are accustomed to always wash the meat after roasting if one plans on cooking it.

10. A chicken which did not have its veins cut during slaughtering:[78]

If one did not cut the veins of a chicken during slaughtering it is forbidden to [salt or] even roast the chicken until he cuts the chicken into many limbs.[79] After doing so one may then roast it [or salt it]. If however one removed the veins from the chicken then he may roast [or salt and then cook[80]] the chicken even if it is whole.  However there are opinions which are stringent and require the chicken to be cut into many pieces before roasting [or salting it] [even if one removes the veins[81]].  [If one roasted the chicken without cutting it to pieces or removing its veins then one must remove a Netila worth from the area surrounding the veins.[82] If one salted the chicken then some are stringent to require one to remove a Kelipa worth from the area surrounding the veins.[83]]

Eating the chicken raw: If one did not cut the veins of a chicken during slaughtering it is forbidden to eat the chicken raw and rather one must cut the chicken to many parts and salt it.[84]  If however one removed the veins from the chicken then one may eat it raw without salting it beforehand. However there are opinions which are stringent [and require the chicken to be cut and salted prior to eating it raw[85] even if one removes the veins[86]].

Must one cut both Simanim when slaughtering a chicken:[87] In our version of the Michaber, the Michaber concludes here that one must cut both the veins and the two pipes [i.e. Trachea and Esophagus] prior to the death of the animal otherwise the meat must be cut to pieces before roasting or salting. The Shach[88] and the Taz[89] however did not have these words “and their two pipes” in their version of the Michaber[90] and they thus conclude that according to the Michaber it is not necessary to cut both pipes of the chicken in order to release the blood.[91] Furthermore the Rama[92] rules it is forbidden to cut the two pipes after the slaughtering, while the chicken is still alive, being that this is considered Shehiyah[93].

 

The custom today:[94]

Today the custom is to remove the head from the chicken prior to salting or roasting and the chicken is hence no longer considered whole. It is thus not necessary to cut the veins during slaughtering.

 

Must one cut the veins of an animal?[95]

It is not common to salt or roast a whole animal and hence it is not necessary to cut the veins during slaughtering. Nevertheless if one does desire to salt or roast the animal whole then one must cut the veins during slaughtering.

11. May one cut meat while it is roasting to remove its blood?[96]

• Michaber: First opinion: There is an opinion[97] which rules that it is forbidden to cut meat which has not been previously salted to remove its blood, and is roasting on a fire, so long as it is not fully roasted [to the point it does not contain any more blood].  The reason for this is because the blood will become absorbed into the knife [and prohibit it]. Second Opinion: There are opinions[98] which allow cutting the meat even while it is still being roasted for its blood.Practical Ruling: The custom is to be lenient like the second opinion and allow cutting the meat while it is being roasted.  
• Rama:Lechatchilah forbidden-Bedieved permitted: We [the Ashkenazi Jewry] are initially stringent like the first opinion [and prohibit cutting the meat until all of its blood is removed[99]], although Bedieved [if one cut the meat with a knife] we are lenient [to not require the knife to be Kashered.[100]]. [However others[101] explain this to mean that Lechatchilah we are stringent to Kasher the knife if it was used to cut the meat prior to it releasing all of its blood. However Bedieved if one cut food with this knife before Kashering the food remains permitted.]
• Rashal:[102]

If one used a knife to cut meat while it still contains blood then Lechatchilah he is to do Hagala[103] to the knife, however Bedieved[104] it suffices if one cleaned the knife with a hard object [hence removing any external blood from being on 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 upon 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.

 

Summary:

Michaber-Sefaradim: One may cut meat that is roasting on the fire even prior to it releasing all of its blood.

Rama-Ashkenazim: One is not to cut the meat until all of its blood is released. However Bedieved if one did so we are lenient. Some understand this to mean that we are stringent to Kasher the knife if one used it although if one already used it to cut food the food remains permitted.

 

Q&A

May one cut the meat prior to it releasing all of its blood if it was taken off the fire?[105]

It is implied from the Taz that according to the lenient opinion it is permitted to cut the meat even if it is off the fire. Practically however one may not do so and if one cut the meat the knife requires Kashering.

 

According to the Ashkenazi ruling may one even initially cut the meat once all of its blood has been released?

Yes.[106] This applies even if the meat is still hot. [107]

 

12. The laws regarding the skewer:[108]

A. Does the skewer that was used to roast the meat for its blood require Kashering?

• Michaber: First opinion: There is an opinion[109] which rules that the skewer used to roast meat which was not previously salted to remove its blood is forbidden.[110] Second Opinion: There are opinions[111] which rule that the skewer remains permitted and is not required to be Kashered after the roasting.Practical Ruling: The custom is to be lenient like the second opinion and not require the skewer to be Kashered prior to using it a second time.

• Rama:

Lechatchilah needs Kashering-Bedieved permitted: We [the Ashkenazi Jewry] are initially stringent like the first opinion [and require the skewer to be Kashered prior to using it a second time[112]], although Bedieved [if one used the skewer without Kashering it] we are lenient [to permit the food[113]].

• Rashal:[114] Dispute in his opinion: The Taz[115] learns that the Rashal forbids the skewer even Bedieved and hence if one used it to cut hot food one requires 60x.[116]  However the Shach[117] [and other[118] Poskim] learn that the Rashal agrees with the Rama that the skewer is Kosher Bedieved.
• Taz:[119]Forbidden unless there is great loss: One is to be stringent like the Rashal and prohibit the food that was used with the skewer unless the case involves a great loss. Non-Kosher skewer-Forbidden even if there is great loss: The above only applies when one roasted Kosher meat on a skewer that was used for roasting Kosher meat for its blood. If however the skewer was used for non-Kosher meat and was then used for Kosher meat then the food is forbidden even in a case of great loss.[120]

• Shulchan Aruch Harav:[121]From the letter of the law one is not required to Kasher the skewer prior to the next use, although the custom is to be stringent to do so. [Thus Admur rules like the Rama and Shach unlike the Rashal.]
• Final ruling for Ashkenazim:

One is to be stringent to Kasher the skewer prior to using it a second time and if one did not do so some[122] rule that the food is forbidden unless the case involves great loss. However many other Poskim[123] rule one may be lenient like the Rama to permit the food and so is the final ruling that the food is permitted.

 

Summary:

Michaber-Sefaradim: One is not required to Kasher the skewer.

Rama-Ashkenazim: One must Kasher the skewer prior to using it again. If one used the skewer for hot food prior to Kashering it some Poskim rule the food is forbidden unless the case involves great loss. Others rule the food is permitted and so is the final ruling of Admur.

 

Q&A

According to the Ashkenazi custom must one Kasher the grates used to roast the meat?

Some Poskim[124] rule that the grates are to be Kashered with Libun Kal. Others[125] however rule that it does not need to be Kashered at all as only a skewer was required to be Kashered being it is attached to the meat, in contrast to a grate.

 

How is one to Kasher the skewers?

The skewer requires Libun.[126] Doing Hagala to the skewer does not suffice.[127] Some Poskim[128] rule the skewer requires Libun Kal and not Libun Chamor.

 

According to the Ashkenazi custom may one use a fork to stab the meat while it is roasting?[129]

If one used a fork to stab the meat prior to it releasing all of its blood then according to the Ashkenazi custom one must Kasher the fork prior to using it.

 

B. Must one remove the meat from the skewer after it has been half roasted [no more blood]? [130]

• Michaber:First opinion: There is an opinion[131] which rules that it is forbidden to leave the meat on the skewer once it has been removed from the fire and has stopped releasing gravy. The reason for this is because if one leaves the meat on the skewer at this point it can absorb blood that is within the skewer. [If however the meat is still on the fire then it may remain on the skewer even if it is no longer releasing any gravy.[132] Likewise if it was removed from the fire but is still releasing gravy it may remain on the skewer.[133]]Second Opinion: There are opinions[134] which allow the meat to remain on the skewer even after it is removed from the fire and has stopped releasing gravy.Practical Ruling: The custom is to be lenient like the second opinion and allow the meat to remain on the skewer.
• Rama:

Lechatchilah forbidden-Bedieved permitted: We [the Ashkenazi Jewry] are initially stringent like the first opinion [and require the meat to be removed from the skewer if it is no longer on the fire and is not releasing gravy[135]], although Bedieved [if one left the meat on the skewer] we are lenient [to permit the food[136]].

 

Summary:

Michaber-Sefaradim: One is not required to remove the meat from the skewer.

Rama-Ashkenazim: One is to remove the meat from the skewer once it has been removed from the fire and is no longer expelling any gravy. Bedieved if one did not do so the meat remains permitted.

 

C. May one remove the meat and skewer from the fire prior to all of its blood being removed?

• Bach:[137]Forbidden: According to all opinions if one removed the skewer and meat from the fire prior to it releasing all of its blood [i.e. half cooked] then the skewer becomes forbidden and requires Kashering.
• Taz:[138]

Permitted: According to the lenient opinion it is permitted to do so and the skewer remains permitted. This is the practical custom as people remove the skewer from the fire in order to fix the flame even if the meat is still releasing blood.

 

Practical ruling:

Ashkenazim are to initially beware from removing the meat and skewer from the fire prior to all of its blood being released.[139] Furthermore even Sefaradim are to initially be careful to avoid doing so, and those who are careful are blessed.[140]

13. The red gravy of roasted meat:[141]

If one cut roasted meat that was not salted for its blood on top of a loaf of bread the bread remains Kosher even if one sees a red pigment on the bread, so long as the meat was already roasted to the point that it is fit to be eaten by majority of people.[142] This is defined as when the meat is half roasted.[143] [However many Poskim argue that the meat must be fully cooked and so is the initial practice.[144]]

May one eat the red gravy?[145] The [red] gravy that comes out of meat [after it is properly roasted[146]] is permitted to be eaten. [This applies even if the gravy is thick.[147] However there are Poskim[148] which are stringent regarding thick gravy. Practically we are lenient.[149]]

 

Summary:

Once the meat is roasted to the point it does not contain blood [i.e. half cooked according to some Poskim, fully cooked according to others] one may eat the gravy.

14. May one place a vessel under the roasted meat to catch its liquid?[150]

If one is roasting meat that has not been previously salted for its blood one may not place a vessel under the meat to gather its gravy and fat until the meat is roasted to the point that [it does not contain any more blood[151] which is defined as when] it is ready to be eaten.[152] [Once the meat is ready to be eaten one may place a bowl under it to catch the gravy and fat even if the bowl does not contain salt.[153] However some Poskim[154] write that the custom is not to place a vessel under the meat even after it is fully roasted.]

Placing salt in the bowl:[155] The Gemara states [and so is quoted in Tur] that one may place salt in a vessel and have it catch the blood mixed gravy of the meat as the salt separates between the blood and the gravy causing the gravy to float on top. Hence one may eat the gravy, leaving the blood on the bottom.

 

Summary:

Once the meat is roasted to the point it does not contain blood [i.e. half cooked according to some Poskim; fully cooked according to others] one may place a vessel under it for it to catch the gravy. [However some write that the custom is not to place any vessel under roasted meat even if it is fully cooked.]

 

Practical guideline for roasting meat for blood for Ashkenazim:

1. Wash the meat. [Hadacha Rishona]
2. Slightly salt it while on the skewer
3. Don’t turn the skewer constantly while on the fire.
4. Don’t cut the meat.
5. Lechatchilah roast the meat until it is fully cooked. At the very least roast until it is half cooked.
6. Remove the meat from the skewer after it is removed from the fire.
7. Wash the meat three times after roasting
8. Kasher the skewer.

 

Practical guideline for roasting meat for blood for Sefaradim:

One may roast the meat without washing or salting the meat beforehand. One may cut the meat while it is on the fire. One is not required to remove the meat from the skewer after it is removed from the fire. One is not required to wash the meat after roasting. One is not required to Kasher the skewer after roasting.

Thus the only requirement is to: Lechatchilah roast the meat until it is fully cooked. At the very least roast until it is half cooked.

 

General Q&A

Why is roasting meat for its blood not forbidden due it absorbing the vapor of the blood?[156]

The Sages did not suspect that roasting the meat for its blood will cause the vapor of the blood to become reabsorbed within the meat.[157] Nevertheless some Poskim[158] write that one is to beware from using a grill that is closed air tight during the roasting as this could cause transference of taste.

 

What surfaces are valid for roasting meat for its blood?[159]

The meat must be roasted in a Keli Menukav[160] in order to allow the blood to flow away from the meat, just as is required when salting meat for blood. If one roasted the meat in a Keli Sheiyno Menukav the meat is considered cooked in its blood and is forbidden. [However there are Poskim[161] which are lenient in this matter.]

 

If one salted meat for half of Shiur Melicha and then  roasted it for half of its roasting measurement is the meat permitted?[162]

This matter requires further analysis.[163]

 

May one place water on the meat while it is roasting?[164]

One may not pour water on the meat while it is roasting to remove its blood, as this can cause the meat to cook within the water. If this occurred the meat is forbidden. However by liver on may be lenient Bedieved.[165]

 

May one season and spice the meat prior to roasting?

See Chapter 78

 

May one roast the meat in an electric grill?[166]

One can only use an electric grill if the blood that drips off the meat is able to escape below the grates and to a great enough distance that the blood will not touch the meat.[167] [Thus the grills in exhibit A and E are invalid for Kashering meat for blood.] In addition one may not use a spit to roast the meat if the spit constantly moves the meat [Exhibit D], although Bedieved the meat is permitted.[168] There is no differentiation whether the heating system is on the bottom or on the top or side of the meat. Hence Exhibit C is valid.[169] One is to verify that the grill is not sealed shut in order to allow the vapor of the blood to escape from the grill and not become absorbed within the meat.[170] Those that place cold water under the meat to catch the blood are to switch the water upon it becoming warm.[171] According to the Ashkenazi custom one is to Kasher the grill between each use.

 

Summary-Electric grills may be used if the following conditions are fulfilled:

1. The meat is sitting on a perforated surface which allows the blood to flow away from the meat.
2. The meat is not being moved constantly.
3. The grill is not closed air tight and hence allows vapor to escape.
4. One Kashers the grates between each use.

 

May one roast meat on an electric plate?[172]

It is forbidden to roast meat on a flat surface that does not contain holes being that the blood does not have any area to move. If however the surface is slanted, hence allowing the blood to flow off the plate, then it is permitted to roast the meat on this surface.[173] According to the Ashkenazi custom one must Kasher the surface prior to the next use.

 

May one roast meat in a microwave?[174]

No.[175]

 

May one roast meat over a gas flame?

Some Poskim[176] rule one is to avoid doing so being that it is difficult for the fire to reach all the areas of the meat. Others[177] however rule it is permitted, although one is to avoid placing the meat over a high flame.[178]