יורה דעה ס״הYoreh De'ah 65

Siman 65 of 402 in Yoreh De'ah — 14 se'ifim

Se’if 1א׳

יֵשׁ חוּטִים שֶׁאֲסוּרִים מִשּׁוּם דָּם שֶׁבָּהֶם, כְּגוֹן: חוּטִין שֶׁבַּיָּד, וְשֶׁבַּכָּתֵף וְשֶׁבַּלֶּחִי הַתַּחְתּוֹן שֶׁבְּצַד הַלָּשׁוֹן מִכָּאן וּמִכָּאן, וּבַלָּשׁוֹן, וּבַצַּוָּאר, וְחוּטֵי הַלֵּב, וְחוּטֵי הָעֹקֶץ, וְחוּטֵי הַדַּקִּין, שֶׁהֵם בְּתוֹךְ שֻׁמָּן הַדַּקִּין כְּמוֹ בֵּית עַכָּבִישׁ מְסֻבָּכִין זֶה בָּזֶה. הַגָּה: וְנוֹהֲגִין לְהָסִיר גַּם כֵּן ג' חוּטֵי אֹרֶךְ אֵצֶל הֶחָזֶה מִבִּפְנִים (א"ו הָאָרֹךְ) וְכֵן נוֹטְלִין חוּטִין אֲחוֹרֵי הָאָזְנַיִם (סֵדֶר הַנִּקוּר וְאָרֹךְ) וְאֵינוֹ אֶלָּא חֻמְרָא בְּעָלְמָא (ד"ע). וּקְרוּם שֶׁעַל הַמֹּחַ שֶׁבַּקָּדְקֹד וּקְרוּם שֶׁעַל הַבֵּיצִים. וּמְלִיחָה לֹא מֵהָנֵי בְּהוּ, אִם לֹא שֶׁיַּחְתְּכֵם תְּחִלָּה וְחָתוּךְ לְתַחַת (ר"ן בְּשֵׁם הָרַאֲבָ"ד וְרַשְׁבָּ"א בת"ה וְטוּר סי' ס"ו בְּשֵׁם יֵשׁ גְּאוֹנִים). וְאַחַר כָּךְ יִמְלְחֵם. וְהָנֵי מִלֵּי לְבַשְּׁלָם בִּקְדֵרָה, אֲבָל לִצְלִי אֵינָם צְרִיכִים לֹא חֲתִיכָה וְלֹא מְלִיחָה, מִשּׁוּם דְּנוּרָא מִשְׁאָב שָׁאִיב וְיֵשׁ מִי שֶׁאוֹמֵר דְּדַוְקָא כְּשֶׁפְּנֵי הַחוּטִין עַל פְּנֵי הָאֵשׁ, אֲבָל אִם הֵם מֻבְלָעִים בְּתוֹךְ הַבָּשָׂר אֵין הָאֵשׁ שׁוֹאֵב אֶלָּא אִם כֵּן יַחְתְּכֵם (רַשְׁבָּ"א וְע"ל סִימָן ס"ז בבֵּית יוֹסֵף). הַגָּה: וְאִם לֹא נְטָלָן וּבִשְּׁלָם בְּלֹא חֲתִיכָה צָרִיךְ שִׁשִׁים נֶגֶד כָּל הַחוּטִין (רַשְׁבָּ"א) וּבִצְלִי סַגִּי בִּקְלִיפָה (הג' אֲשֵׁרִ"י וְהַגָּהוֹת ש"ד בְּשֵׁם מהרא"י סי' ל"ג) וְעַיֵּן לְעֵיל סִימָן כ"ב.

There are threads that are forbidden on account of the blood that is in them, such as: the threads that are in the leg, and in the shoulder, and in the lower jaw at the side of the tongue on this side and on that, and in the tongue, and in the neck, and the threads of the heart, and the threads of the tail-piece, and the threads of the small intestines, which are within the permitted fat of the small intestines like a spider's web, entangled one with another. Hagah [Rema]: And they are accustomed to remove also three long threads beside the breast, on the inside (Issur v'Heter haAroch); and likewise they take threads from behind the ears (Seder haNikkur and Issur v'Heter haAroch); and it is nothing but a mere stringency (his own opinion). And the membrane that is over the brain in the crown of the head, and the membrane that is over the testicles. And salting is of no avail for them, unless he first cuts them, with the cut downwards (the Ran in the name of the Raavad, and the Rashba in Torat haBayit, and the Tur, siman 66, in the name of some Geonim), and afterwards he salts them. And these words apply to cooking them in a pot; but for roasting they need neither cutting nor salting, because the fire assuredly draws it out. And there is one who says that this is specifically when the face of the threads is towards the fire; but if they are absorbed within the flesh, the fire does not draw unless he cuts them (the Rashba, and see below, siman 67, in the Beit Yosef). Hagah [Rema]: And if he did not take them and cooked them without cutting, sixty is required against all the threads (the Rashba); and in roasting, peeling suffices (Hagahot Asheri, and the Hagahot of Shaarei Dura in the name of Maharai, siman 33). And see above, siman 22.

Se’if 2ב׳

הָרוֹצֶה לָצֵאת יְדֵי חֲתִיכַת חוּטִין אֵלּוּ לֹא יִסְמֹךְ עַל חֲתִיכַת הַבָּשָׂר, אֶלָּא יַחְתֹּךְ הַבָּשָׂר וְהָעֶצֶם לִשְׁנַיִם. הַגָּה: וְחוּטֵי הַצַּוָּאר לֹא מְהָנֵי בְּהוּ אִם חֲתָכָם, רַק שֶׁיַּחְתֹּךְ הַמַּפְרֶקֶת לִשְׁנַיִם. (אָרֹךְ ואוֹר זָרוּעַ).

One who wishes to fulfil the requirement of cutting these threads should not rely on cutting the meat; rather he should cut the meat and the bone in two. Hagah [Rema]: And as for the threads of the neck, cutting them is of no avail; only that he cut the nape in two. (Issur v'Heter haAroch and Or Zarua).

Se’if 3ג׳

גַּף הָעוֹף כְּיַד הַבְּהֵמָה, וְהִלְכָּךְ צָרִיךְ לַחְתֹּךְ עֶצֶם הָאֲגַפַּיִם וּלְמָלְחָם, וְכֵן עֶצֶם הַלְּחָיַיִם בָּעוֹף. הַגָּה: וְיֵשׁ אוֹמְרִים שֶׁאֵין צְרִיכִים לִטֹּל בָּעוֹף חוּטִין אֵלּוּ מִשּׁוּם שֶׁדַּקִּין הֵם וְהַדָּם יוֹצֵא מִשָּׁם עַל יְדֵי מְלִיחָה (ר"ן פֶּרֶק הַשּׁוֹחֵט בְּשֵׁם י"א) וְכֵן הַמִּנְהָג שֶׁאֵין נוֹטְלִין מִן הָעוֹף שׁוּם חוּטִין רַק חוּטֵי הַצַּוָּאר, וּבְאוֹתָן יֵשׁ לִזָּהֵר לִטְּלָן מִשָּׁם אוֹ יַחְתְּכֵם עִם הַמַּפְרֶקֶת לִשְׁנַיִם. מִיהוּ בְּדִיעֲבַד אִם הוּסַר רַק הָרֹאשׁ מִן הָעוֹף, סָגֵי (אָרֹךְ בְּשֵׁם אוֹר זָרוּעַ) וְנוֹהֲגִין לַחְתֹּךְ בְּיַרְכֵי הָעוֹפוֹת בְּפֶרֶק הָאַרְכֻּבָּה הַתַּחְתּוֹנָה, מִשּׁוּם שֶׁלִּפְעָמִים נִמְצָאִים חוּטִין אֲדֻמִּים בְּרַגְלֵי הָעוֹפוֹת. וְאִם לֹא עָשָׂה כֵן, מֻתָּר בְּדִיעֲבַד אֲפִלּוּ נִתְבַּשְּׁלוּ כָּךְ, אַף עַל פִּי שֶׁנִּמְצְאוּ חוּטִין אֲדֻמִּים (הַכֹּל בְּמָרְדְּכַי פג"ה) שֶׁאֵינוֹ אֶלָּא שֻׁמָּן בְּעָלְמָא.

The wing of a bird is like the leg of an animal; therefore he must cut the bone of the wings and salt them, and likewise the bone of the cheeks in a bird. Hagah [Rema]: And there are those who say that these threads need not be taken in a bird, because they are thin and the blood goes out from there by way of salting (the Ran, chapter "One who slaughters", in the name of those who say); and such is the practice, that they take no threads at all from a bird save the threads of the neck; and with those one should take care to take them from there, or to cut them together with the nape in two. However, after the fact, if only the head was removed from the bird, it suffices (Issur v'Heter haAroch in the name of Or Zarua). And they are accustomed to cut into the thighs of birds at the joint of the lower knee, because sometimes red threads are found in the legs of birds. And if he did not do so, it is permitted after the fact, even if they were cooked so, even though red threads were found (all this in the Mordechai, chapter "Gid ha-nasheh"), for it is nothing but mere permitted fat.

Se’if 4ד׳

בֵּיצֵי זָכָר, כָּל זְמַן שֶׁלֹּא הָיָה לוֹ שְׁלֹשִׁים יוֹם, מֻתָּרִים לִקְדֵרָה בְּלֹא קְלִיפָה, אֲפִלּוּ אִם יֵשׁ בָּהֶם כְּמוֹ חוּטִין אֲדֻמִּים. וְאִם הָיָה לוֹ שְׁלֹשִׁים יוֹם, אִם יֵשׁ בָּהֶם כְּמוֹ חוּטִין אֲדֻמִּים אֲסוּרִין לִקְדֵרָה בְּלֹא קְלִיפָה, אֲבָל לִצְלִי מֻתָּרִים. הַגָּה: וְנָהֲגוּ לְנַקֵּר הַבֵּיצִים אַף כְּשֶׁהֵם פְּחוּתִים מִשְּׁלֹשִׁים יוֹם, וְכֵן לְהָסִיר מִשָּׁם גִּיד הַגָּדוֹל וְלַחְתֹּךְ בָּהֶם הַרְבֵּה חֲתִיכוֹת (א"ו הָאָרֹךְ) וְנָהֲגוּ לִקַּח מִן הַכָּתֵף הַבָּשָׂר שֶׁקּוֹרִין דרי"ז (סדר הניקור) וְאֵין בּוֹ אִסּוּר רַק הוּא מִשּׁוּם מִאוּס. עוֹד נָהֲגוּ בלונבי"ל שֶׁקּוֹרִין לידווי"ץ לִצְלוֹתוֹ וְלֹא לְבַשְּׁלוֹ, וְאֵין בּוֹ אִסּוּר אִם מְבַשְּׁלוֹ, וַאֲפִלּוּ לְכַתְּחִלָּה מֻתָּר (בֵּית יוֹסֵף וְאָרֹךְ) וְכֵן נוֹהֲגִין לְהָסִיר הָעִינוּנִיתָא דְּוַרְדָּא וּלְהַשְׁלִיכָהּ וְלֹא לְאָכְלָהּ, וְאֵין אִסּוּר בַּדָּבָר (א"ו הָאָרֹךְ) וְכֵן נָהֲגוּ לַחְתֹּךְ בֵּין הַפְּרָסוֹת שֶׁל רַגְלֵי הַבְּהֵמָה וּלְהָסִיר מִשָּׁם בָּשָׂר לָבָן וְדַק מִשּׁוּם מִאוּס. וְאִם לֹא עָשָׂה כֵן, אֵין לָחוּשׁ (ד"ע).

The testicles of a male: so long as it has not reached thirty days, they are permitted for the pot without peeling, even if there is in them something like red threads. And if it had reached thirty days: if there is in them something like red threads, they are forbidden for the pot without peeling, but for roasting they are permitted. Hagah [Rema]: And they have been accustomed to porge the testicles even when they are less than thirty days, and likewise to remove the great sinew from there and to cut them into many pieces (Issur v'Heter haAroch). And they have been accustomed to take from the shoulder the flesh that they call drüse (Seder haNikkur), and there is no prohibition in it — it is only on account of loathsomeness. Moreover they have been accustomed, with the lonvil, which they call lidvitz, to roast it and not to boil it; and there is no prohibition in it if he boils it, and even at the outset it is permitted (Beit Yosef and Issur v'Heter haAroch). And likewise they are accustomed to remove the inunita devarda (the rose-shaped lobe of the lung) and to throw it away and not to eat it, and there is no prohibition in the matter (Issur v'Heter haAroch). And likewise they have been accustomed to cut between the hooves of the animal's feet and to remove from there white and thin flesh, on account of loathsomeness. And if he did not do so, there is no need for concern (his own opinion).

Se’if 5ה׳

גִּיד הַנָּשֶׁה נוֹהֵג בִּבְהֵמָה וְחַיָּה, אֲפִלּוּ אִם אֵין כַּף שֶׁלָּהֶם עָגֹל. וְנוֹהֵג בְּיָרֵךְ שֶׁל יָמִין וּבְיָרֵךְ שֶׁל שְׂמֹאל, וְאֵינוֹ נוֹהֵג בְּעוֹף מִפְּנֵי שֶׁאֵין כַּף שֶׁלּוֹ עָגֹל, אֲבָל אִם נִמְצָא לוֹ כַּף עָגֹל נוֹהֵג בּוֹ. וְאֵין צָרִיךְ לִבְדֹּק אַחֲרָיו אִם הוּא עָגֹל. הַגָּה: וְאֵין חִלּוּק בֵּין חַיָּה לִבְהֵמָה בְּכָל דָּבָר הָאָסוּר מִשּׁוּם גִּיד אוֹ מִשּׁוּם דָּם, וְכֵן בְּעוֹף אִם הָיָה לוֹ כַּף, וְלָכֵן כָּל דָּבָר שֶׁמְנַקְּרִין בִּבְהֵמָה צָרִיךְ לְנַקֵּר בְּחַיָּה גַּם כֵּן. (מָרְדְּכַי פג"ה) רַק מַה שֶּׁאָסוּר מִשּׁוּם חֵלֶב אֵין צָרִיךְ לְנַקֵּר בְּחַיָּה.

Gid ha-nasheh (the displaced sinew) applies to a domestic animal and to a wild animal, even if their socket is not round. And it applies to the right thigh and to the left thigh; and it does not apply to a bird, because its socket is not round; but if a round socket was found in it, it applies to it. And one need not examine after it, whether it is round. Hagah [Rema]: And there is no distinction between a wild animal and a domestic animal in anything that is forbidden on account of the sinew or on account of blood; and likewise in a bird, if it had a socket. And therefore everything that they porge in a domestic animal must be porged in a wild animal as well. (Mordechai, chapter "Gid ha-nasheh") Only what is forbidden on account of fat need not be porged in a wild animal.

…and 9 more se'ifim in this siman.

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Shulchan Aruch, Yoreh De'ah — Torat Emet 357 edition, via Sefaria — public domain

English: Sefaria Community Translation — CC0

English rendered from the Hebrew for this app — The Gematria's own rendering program. A rendering of the words, not a ruling; practical halacha is learned with a rav