How to Kosher liver:
Due to the complexities of the laws to be explained in how to Kosher the live and by when the Koshering must take place, many Hashgachas require for the liver to be roasted within three days of slaughtering, and only allow it to be sold in its already roasted state. This follows the regular practice today regarding all meat and poultry, to never sell meat or poultry without Melicha having been done to it, in order to not cause people to stumble. Nonetheless, it is possible to find fresh or frozen liver on the Kosher market that has yet to be roasted, and hence the article below clarifies the process of doing so. It is our strong recommendation however for one to only purchase liver that has been pre-roasted under the supervision of the Hashgacha.
- Background:
Rabbinical blood:[1] Biblically, the blood of liver is permitted and it was only Rabbinically forbidden due to it being similar to other blood. Nonetheless, there exists a dispute amongst Poskim whether it suffices to salt the liver as is done with other meat or whether it must be roasted.
May liver be cooked – Talmud & Rishonim: The Talmud[2] records that Abayey asked Rav Safra to find out for him what one is allowed to do with liver. The Mefarshim understand this question to mean that Abayey asked him to verify whether one is allowed to cook the liver. The answer that was received was that it is permitted to cook the liver. After Abayey was told this answer he stated that he was not asking whether it is permitted to cook the liver alone but rather is it permitted to cook it with other meat. The answer given was that although liver may be cooked alone it may not be cooked with other meat. The Gemara here does not disclose the state of the liver being questioned. Was this liver already salted for blood or is it prior to being salted? It is this matter which is disputed amongst the Rishonim. Rashi[3] holds the Gemara is discussing liver that was already salted and hence rules that even if liver was salted for its blood it is forbidden to cook it with other meat being that it dissipates blood into the meat. Rabbeinu Tam, however, learns it is discussing liver that was not yet salted and hence rules that it is permitted to cook liver after it has been salted just like it is permitted to cook all meat after salting it. Furthermore, it is even permitted to cook it with other meat.
Ruling of Shulchan Aruch: Practically, the ruling in the Shulchan Aruch[4] is that since liver contains a lot of blood and it thus does not initially suffice to salt the liver for its blood in order to be allowed to cook it.[5] Rather the liver must be cut and roasted, and only afterward is it permitted to be cooked. [This follows the opinion of Rashi by Lechatchila, and Rabbeinu Tam by Bedieved.] Furthermore, even Bedieved, the custom is to prohibit the liver if it was not roasted beforehand, even if it was properly salted [as rules Rashi].[6]
Final ruling: It is forbidden to cook the liver after salting it and rather it is required to be cut and roasted. Bedieved if one cut the liver and salted it and then cooked it, all the food is forbidden.
Chicken liver:[7] The above ruling applies to both the liver of animals and fowl, and hence both are required to be roasted prior to cooking.
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Custom not to eat liver: Some Poskim[8] rule that one is to beware not to eat the liver of animals or fowl being that doing so leads to forgetfulness and is damaging to the body.[9] This especially applies to men, and pregnant and nursing women.[10] Others[11] however rule that it is permitted to be eaten, and on Shabbos eating liver is a commended custom of the students of the Baal Shem Tov.
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- The Koshering process:
- Remove forbidden fats from liver: There are forbidden fats called Cheilev attached to the liver of a cow. These fats must be removed by an expert Minaker prior to the roasting of the liver. For this reason, it is important to purchase liver, as well as all meats, from a reliable Hashgacha as some livers have been mistakenly sold with their forbidden fats despite their official Rabbinical certification.
- Roast within three days of slaughtering:[12] If the liver was roasted within three days of the slaughtering, then it may be cooked after the roasting process is complete. If, however, the liver remained three days after the slaughtering prior to being roasted then the liver is forbidden to be cooked even after the roasting process is complete. For this reason, it is recommended to always roast it within three days of slaughtering, and so is followed by all Mehadrin Hashgachas.[13]
- Hadacha Rishona:[14] The custom is to wash the liver prior to roasting in order to remove the external blood that is stuck to it.
- Waiting to dry: Some Poskim[15] write that one is not to place the liver on the fire while it is still wet being that this causes the liver to cook within the water.
- Cutting the liver:[16] The liver is to be cut prior to roasting [even if one does not plan to cook it afterwards[17]]. The reason the liver is to be cut prior to roasting is in order to release the blood that is found in the tubes of the liver. One is to cut the liver horizontally and vertically[18] or cut the liver to a few pieces.[19]
- Roasting alone:[20] The custom of the world is to never roast liver together with other meat in any position, even if the liver has been previously salted. Nevertheless, one may roast many pieces of liver together although one should avoid placing the livers on top of each other.
- Position of liver during roasting:[21] The liver is to be roasted with its cut area facing downwards.
- Salting:[22] One is to slightly salt the liver with Kosher salt while it is on the skewer ready to be roasted. One is not to salt it beforehand.
- How long to roast the liver for:[23] The liver is to be roasted until it is ready to be eaten. [This is defined as when the liver has become half cooked.[24] However, many Poskim argue that the liver must be fully cooked and so is the initial practice.[25]]
- Washing the liver after it is roasted: Ashkenazim:[26] One is to wash the liver after roasting it even if he does not desire to cook it afterwards. Sephardim:[27] Sephardim are not accustomed to wash the meat after it is roasted if one does not desire to cook it.[28] If, however, one desires to cook it then different opinions exits regarding this matter.[29]
- Cooking:[30] After the above process has been done, the liver may even be cooked in liquids if one so wishes, if it was roasted within three days of slaughtering.
- Kashering the utensils:[31] Michaber-Sephardim: One is not required to Kasher the skewer after the roasting process. 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.[32]
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Complete Summary of Roasting Process for Liver
Q&A May one place water on the meat while it is roasting?[33] One may not pour water on the liver while it is roasting to remove its blood, as this can cause the liver to cook within the water. However, Bedieved if this occurred then by liver one may be lenient.[34]
May one roast frozen liver?[35] Some Poskim[36] rule one may not roast frozen liver being that this is considered like one is cooking it within water. Others[37] however rule it is permitted being that the fire melts the liver and removes the water.
If liver was frozen for three days may the liver still be roasted and then cooked?[38] Some Poskim[39] rule that even if the liver 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. Other Poskim[40] rule if it stayed frozen for over 24 hours it may be roasted.[41] Other Poskim[42] rule it may even be cooked after it is roasted if it remained frozen for less than three days although it may not be cooked if it remained frozen for three days.[43] Others[44] rule it is permitted to even be cooked after it is roasted if it stayed frozen three days.[45] Practically, some of today’s Poskim[46] rule that Lechatchilah one should not freeze the liver with intent to roast it after three days, however Bedieved in a time of need one may freeze it for three days and then roast it and then even cook it.[47] Other Poskim[48] rule that even initially one may freeze it for three days and then roast it and cook it. Mehadrin Hashgachas:[49] Due to the above debate, Mehadrin Hashgacha’s do not permit frozen liver to be roasted.
May one roast liver while it is wrapped in a wrapping? No. One may not roast liver in a wrapping whether the wrapping is of tin foil or other material.[50] However there are Poskim[51] who are lenient.
May one oil the liver prior to roasting?[52] Yes.
May one roast liver over a gas flame? Some Poskim[53] rule one is to avoid doing so being that it is difficult for the fire to reach all the areas of the meat. Others[54] however rule it is permitted, although one is to avoid placing the meat over a high flame.[55]
According to the Ashkenazi custom must one Kasher the grates used to roast the meat? Some Poskim[56] rule that the grates are to be Kashered with Libun Kal. Others[57] 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.[58] Doing Hagala to the skewer does not suffice.[59] Some Poskim[60] 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?[61] 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. |
[1] Tosafus Chulin 110b “Kavda Mah Asun Alei”
The reason: Rabbeinu Tam writes that the entire liver is blood, and it is only permitted to be eaten due to an explicit statement in the Torah.
If the blood separated: This applies even if the blood separated from the liver, nevertheless it is only Rabbinically forbidden. This is in contrast to regular blood that has separated from a limb which is Biblically forbidden. [Tosafus ibid]
[2] Chulin 110b
[3] Chulin 110b “Kavda Mah Atem Nohagin”; Although Rashi does not write explicitly whether the liver was already salted the Mefarshim explain this to be Rashi’s opinion, that the question of the Gemara applies even if the liver was already salted for blood. [Taz 73:1; Peri Chadash 73:1; Peri Megadim 73 M.Z. 1]
[4] Michaber Y.D. 73:1; Taz 73:1; Tur 73 that so is custom
Other opinions: If one cooked the liver without roasting it beforehand then everything is forbidden including the liver, unless the Rav already ruled like Rabbeinu Tam in which case we permit the food. [Hagahos Sheid, Brought in Taz 73:1]
[5] The reason: Although the Michaber rules that Bedieved if one cooked the liver without roasting it then the liver is permitted and the vessel is forbidden, nevertheless one is never allowed to initially cook the liver prior to roasting it even if he does not mind causing the pot used for the cooking to become prohibited. [Shach 73:1 in name of Toras Chatas and Bach; Taz 73:3] The reason for this is because only Bedieved do we say that the liver does not absorb the blood during cooking, although Lechatchilah it is forbidden to cook it prior to roasting. [Peri Megadim 73 S.D. 1 and M.Z. 3] Alternatively the reason is because according to some opinions if the liver is cooked for a long time it is possible for it to begin absorbing back the blood which it dissipated into the pot and hence since we are not expert in the amount of time that it takes the liver to begin absorption, therefore we are initially stringent never to cook it without roasting. [Taz 73:3]
[6] Rama Y.D. 73:1; Shach; Taz
[7] Kaf Hachaim 73:1
[8] Kaf Hachayim 157:28; 72:6; Ben Ish Chaiy Acharei 2:11 and other Achronim. This falls under the acronym of “Melach” Moach, Leiv, Kavod.
The reason: Based on the Arizal the Nefesh, Ruach and Neshama reside in the heart mind and liver and is thus not to be eaten. [ibid]
[9] From a nutritional perspective: Liver contains very high levels of cholesterol [400 mg per serving] and iron and is thus to be avoided by those with heart disease or high cholesterol. It however does also contain many good resources of vitamins such as B12, vitamin A, and vitamin C.
[10] Ben Ish Chaiy ibid
[11] Mishneh Halachos 3:63 writes that he has never seen anyone being careful in this. Yabia Omer 2:8; Hakashrus 9:86; See Yaskil Avdi 8:9
[12] See Michaber 69:12-14; Chamudei Daniel 34 brought in Pischeiy Teshuvah 69:26; Hakashrus 9:86; See Chapter 69 Halacha 16
[13] Kashrus Kehalacha 1 p. 40
[14] Shach 73:19 in name of Toras Chatas
Bedieved: Nevertheless, if one did not wash the liver [at all, neither prior to roasting it or after roasting but prior to cooking ] the liver remains permitted. [Shach 73:19 in explanation of Rama 73:5]
[15] See Darkei Teshuvah 76:3; Hakashrus 9:88
[16] Michaber 73:1; So rule regarding if one wants to cook the liver afterwards: Minchas Yaakov Klal 24:17; Peri Megadim 73 M.Z. 5; Zivcheiy Tzedek 73:24; Kaf Hachaim 73:40; See Taz 72:5
Bedieved: If one roasted the liver without cutting it beforehand then it is to be torn after the roasting, and have its tubes removed, in which case it may then even be cooked. However if one does not plan to cook the liver then according to the Rama it is not required to be cut even initially. [Rama 73:1]
[17] Michaber 73:3; Taz 73:2 in name of Rashal
Other opinions – Rama: There are opinions who rule that if one does not plan to cook the liver after roasting it, it does not need to be cut at all. Practically, the Ashkenazi custom is like this opinion to even initially roast liver without cutting it beforehand. [Rama ibid; Riy brought in Tur; P”M 73 M.Z. 2 and M.Z. 5]
[18] Michaber 73:1; Shach 73:3 in name of Toras Chatas 24:6; Taz 73:2 based on Rashal; Peri Megadim 73 S.D. 3 “and so is the final ruling”
Why is the liver to be cut in both directions? There are two reasons why the liver is to be cut prior to roasting. A. To remove the blood that is gathered in the tubes of the liver. B. To verify that all the blood leaves the liver. This is the reason why the liver is to be cut in both directions prior to roasting, as only when it is cut in both directions is it possible for all the blood to come out of the liver. If the liver is not cut in both directions then although the gathered blood of the tubes is able to escape nevertheless it is possible that some blood will remain in the liver and dissipate into the food when it is cooked. [Peri Chadash 73:11 brought also in Peri Megadim 73 M.Z. 5]
Other Opinions: The Peri Chadash 73:4 and Minchas Yaakov 24:12 rules that one may even initially puncture the liver many times with a knife and roast it and then cook it.
[19] Rama ibid; Peri Megadim 73 M.Z. 2
[20] Beir Heiytiv 73:11; Minchas Yitzchak 5:17; Hakashrus 9:93; See Moadim Uzmanim 3:136
Bedieved: It is permitted to roast liver together with other meat if the liver is not on top of the other meat. If the liver was already salted for its blood then it is permitted to roast it even on top of other meat, and certainly on bottom or on the side. However, there are Poskim who prohibit roasting the liver on bottom in such a case. [Michaber and Rama 73:4; Shach 73:14]
[21] Michaber 73:1
[22] Rama 73:5
[23] Rama 73:1
[24] Shach 73:2 and so rules Issur Viheter
[25] Hakashrus 9:95; See Chapter 69 Halacha 29 for all the opinions on this matter.
[26] Rama 73:1 and 5; Shach 73:18
Background: If one desires to cook the liver after roasting it then he is required to wash the liver after roasting it prior to cooking it. Nevertheless, if one cooked the liver without washing it after the roasting the food remains permitted. [Rama 73:1] However, it is not required to wash the liver after roasting it, prior to eating it, if one does not plan to cook it in between. [However] the custom is to always wash the liver after roasting even if one plans to eat it roasted without cooking. This is done in order to wash off the external blood which is attached to the liver. [Rama 73:5; Shach ibid]
[27] Kaf Hachaim 76:29
[28] Zivcheiy Tzedek 76:18
[29] The Peri Chadash rules one is not required to rinse the liver even if he desires o cook it. The Beis Yosef rules it needs to be washed beforehand.
[30] Michaber 73:1
[31] Michaber and Rama 76:4
[32] Admur 509:13; See Piskeiy Admur Yoreh Deah p. 85
[33] Darkei Teshuvah 73:17 in name of Migdal Hasheim 22
[34] As the water dries right away due to the fire and the prohibition of blood moving from place to place does not apply by liver. [ibid]
[35] See Hakashrus 9 footnote 263
[36] Mates Yado 89
[37] Sheivet Hakehasi 5:131
[38] See regarding meat: Beir Heiytiv 69:8; Pischeiy Teshuvah 69:6; Darkei Teshuvah 69:50; Igros Moshe 1:27; Vayeishev Moshe 96; Yabia Omer 2:4; See regarding liver: Kashrus Kehalacha 1 p. 323
[39] Dvar Shmuel 373 brought in Pischeiy Teshuvah 69:6373
[40] Peri Megadim 69 S.D. 60
[41] As even if we consider the meat as Kavush in water many Poskim rule that the meat remains permitted to be roasted, hence here one may be lenient. [ibid]
[42] Minchas Yaakov 14 brought in Beir Heiytiv 69:8; Kiryas Chana 29 brought in Pischeiy Teshuvah ibid; Oar Yitzchak 11 brought in Darkei Teshuvah ibid
[43] As they hold ice is not considered like water and hence the meat is not considered as if it were soaked in water for 24 hours. However the ice also does not have ability to prevent the drying of the blood and hence the meat is only permitted to be roasted like all meat that was not salted for three days.
[44] Eimek Halacha 26 brought in Darkei Teshuvah ibid; Livushei Mordechai 15
[45] As they hold the freezing process prevents the blood from drying and hence it can still be salted like regular meat. [ibid]
[46] Igros Moshe 1:27
[47] As in his opinion although majority of Poskim are stringent nevertheless by a Rabbinical matter one may be lenient, as well as that it seems logically that freezing prevents drying of the blood. [ibid]
[48] Yabia Omer 2:4; Orchos Yashar 2:3
[49] Kashrus Kehalacha 1 p. 40
[50] Pischeiy Teshuvah 73:1 in name of Nodah Beyehuda; Teshuvah Meahavah 1:84; Chochmas Adam 34:16; Kaf Hachaim 65:4; Hakashrus 9:87; Peri Megadim 65 M.Z. 2
[51] The Taz 65:2 rules it is permitted to roast meat or liver over paper.
[52] Chelkas Yaakov 2:105 as rules Rama 78:1; Darkei Teshuvah 78:4; Mishneh Halachos 5:91
[53] Moadim Uzmanim 3:236
[54] Minchas Yitzchak 5:17
[55] As this can cause the outside of the meat to cook leaving the inside still raw and thus containing blood. [ibid] See Hakashrus 9:89
[56] Bris Melech p. 62 brought in Darkei Teshuvah 76:38
[57] Dovev Meisharim brought in Hapardes 25:88; Chelkas Yaakov 2:133 based on Peri Megadim 76 M.Z. 10
[58] Admur 509:13; Minchas Yaakov 18:1
[59] This negates the opinion of the Rama in Toras Chatas Klal 18 which writes that Hagala suffices.
[60] Levush 509:7 brought in Peri Megadim 76 S.D. 23; Vetzaruch Iyun according to Admur if it would require Libun Kal or Libun Chamor.
[61] Hakashrus 9 footnote 286 and 290; However there he implies that one may designate the fork for only this use in which case it would not require Kashering between each roast. Vetzaruch Iyun as stated above in Rama that one must Kasher the item between each use even if one plans to use it only for roasting for blood, and so he himself rules in 9:96.
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