יורה דעה ע״גYoreh De'ah 73

Siman 73 of 402 in Yoreh De'ah — 6 se'ifim

Se’if 1א׳

הַכָּבֵד, יֵשׁ בּוֹ רִבּוּי דָּם. לְפִיכָךְ לְכַתְּחִלָּה אֵין לוֹ תַּקָּנָה לְבַשְּׁלוֹ עַל יְדֵי מְלִיחָה, אֶלָּא קוֹרְעוֹ שְׁתִי וָעֵרֶב וּמַנִּיחַ חִתּוּכוֹ לְמַטָּה, וְצוֹלֶהוּ שֶׁיְּהֵא רָאוּי לַאֲכִילָה (או"ה נתיב ט"ו), וְאַחַר כָּךְ יָכוֹל לְבַשְּׁלוֹ. הַגָּה: וְאִם מְנַקְּבָהּ הַרְבֵּה פְּעָמִים בְּסַכִּין הָוֵי כִּקְרִיעָה שְׁתִי וָעֵרֶב (אָרֹךְ). וְכֵן אִם נָטַל מִשָּׁם הַמָּרָה וַחֲתִיכַת בָּשָׂר מִן הַכָּבֵד, דְּאֶפְשָׁר לַדָּם לָזוּב מִשָּׁם (הַגָּהַת ש"ד). וּמִכָּל מָקוֹם אִם לֹא עָשָׂה כֵן נוֹטֵל הַסִּמְפּוֹנוֹת לְאַחַר צְלִיָּה, וּמְבַשְּׁלָהּ (אָרֹךְ). וְכָל זֶה בְּכָבֵד שְׁלֵמָה, אֲבָל כְּשֶׁהִיא חֲתוּכָה אֵין צָרִיךְ כְּלוּם (ר' יְרוּחָם בתא"ו). וּכְשֶׁבָּא לְבַשְּׁלָהּ אַחַר הַצְּלִיָּה, יְדִיחֶנָּה תְּחִלָּה אַחַר הַצְּלִיָּה, קֹדֶם הַבִּשּׁוּל (דִּקְדּוּק בֵּית יוֹסֵף מִמָּרְדְּכַי פכ"ה וּבְאָרֹךְ). מִיהוּ אִם לֹא הֱדִיחָהּ וּבִשְּׁלָהּ כָּךְ, מֻתָּר (ראבי"ה ואו"ה שָׁם). וּבְדִיעֲבַד מֻתָּר אִם נִתְבַּשֵּׁל לְבַדּוֹ בַּקְּדֵרָה (בְּלֹא צְלִיָּה), אֲבָל הַקְּדֵרָה אֲסוּרָה, שֶׁפּוֹלֶטֶת וְאֵינָהּ בּוֹלַעַת. וְיֵשׁ מִי שֶׁאוֹסֵר. הַגָּה: וְכֵן נוֹהֲגִין לֶאֱסֹר הַכֹּל (הַגָּהַת סמ"ק וּמהרא"י בְּהַגָּהַת ש"ד), אֲפִלּוּ נִמְלְחָה הַכָּבֵד קֹדֶם בִּשּׁוּלָהּ (דַּעַת רַשִׁ"י לַאֲפוּקֵי רַבֵּנוּ תָּם).

The liver has much blood in it. Therefore at the outset there is no remedy for cooking it by means of salting; rather he tears it warp and woof and sets its cut downward, and roasts it so that it be fit for eating (Issur v'Heter, netiv 15), and afterwards he may cook it. Hagah [Rema]: And if he pierces it many times with a knife, it is as tearing it warp and woof (Issur v'Heter haAroch). And likewise if he took out from there the gall bladder and a piece of flesh from the liver, since it is possible for the blood to flow out from there (Hagahat Shaarei Dura). And in any case, if he did not do so, he removes the ducts after the roasting and cooks it (Issur v'Heter haAroch). And all this is with a whole liver; but when it is cut up, nothing at all is required (Rabbeinu Yerucham in Toldot Adam veChavah). And when he comes to cook it after the roasting, he should rinse it first, after the roasting and before the cooking (an inference of the Beit Yosef from the Mordechai, chapter "All flesh", and in the Issur v'Heter haAroch). However, if he did not rinse it and cooked it so, it is permitted (Raavyah and Issur v'Heter haAroch there). And after the fact it is permitted if it was cooked by itself in the pot (without roasting), but the pot is forbidden, for it gives off and does not absorb. And there is one who forbids. Hagah [Rema]: And so they are accustomed to forbid the whole (Hagahot Semak, and Maharai in the Hagahat Shaarei Dura), even if the liver was salted before its cooking (the opinion of Rashi, to the exclusion of Rabbeinu Tam).

Se’if 2ב׳

אִם חֲלָטוֹ בְּחֹמֶץ אוֹ בְּרוֹתְחִין, וְנִקֵּב וְהוֹצִיא מִזְרְקֵי הַדָּם שֶׁבְּתוֹכוֹ, מִן הַדִּין מֻתָּר לְבַשְּׁלוֹ, אֶלָּא שֶׁהַגְּאוֹנִים אָסְרוּ לַעֲשׂוֹת כֵּן, וּבְדִיעֲבַד מֻתָּר.

If he scalded it in vinegar or in boiling water, and pierced it and brought out the blood vessels that are within it, by law it is permitted to cook it; save that the Geonim forbade doing so, and after the fact it is permitted.

Se’if 3ג׳

לִצְלִי צָרִיךְ חֲתִיכָה מִשּׁוּם דָּם שֶׁבַּסִמְפּוֹנוֹת, וְאִם לֹא קְרָעוֹ קֹדֶם צְלִיָּה יִקְרְעֶנּוּ אַחַר כָּךְ. וְיֵשׁ אוֹמְרִים דְּאֵין צָרִיךְ לַצְּלִי שׁוּם חֲתִיכָה כְּלָל (טוּר בְּשֵׁם ר"י סמ"ק ואו"ה וּשְׁאָר פּוֹסְקִים), וְכֵן נוֹהֲגִין אֲפִלּוּ לְכַתְּחִלָּה.

For roasting, cutting is required on account of the blood that is in the simponot (the ducts that run through the organ); and if he did not cut it open before roasting, he shall cut it open afterwards. And there are those who say that roasting requires no cutting at all (Tur in the name of the Ri, the Semak, and Issur v'Heter haAroch, and the other poskim); and so is the practice, even at the outset.

Se’if 4ד׳

אִם צְלָאוֹ עִם בָּשָׂר בַּתַּנּוּרִים שֶׁבִּימֵי חַכְמֵי הַגְּמָרָא, שֶׁפִּיהֶם לְמַעְלָה, יִהְיֶה הַכָּבֵד לְמַטָּה וְלֹא לְמַעְלָה. וּבְדִיעֲבַד, מֻתָּר. וּבַשִּׁפּוּדִים שֶׁצּוֹלִים אֵצֶל הָאֵשׁ, אָסוּר לִצְלוֹתָן עִם הַבָּשָׂר, לְכַתְּחִלָּה, אֲפִלּוּ כָּבֵד לְמַטָּה. הַגָּה: מִיהוּ אִם נִמְלְחָה הַכָּבֵד כְּבָר, מֻתָּר לִצְלוֹתָהּ עִם בָּשָׂר, אֲפִלּוּ עַל גַּבֵּי בִּשְׂרָא, דִּכְבָר נִתְמַעֵט דָּמוֹ וְהָוֵי כְּבָשָׂר עַל גַּבֵּי בָּשָׂר. (בֵּית יוֹסֵף בְּשֵׁם תּוֹסָפוֹת ר"פ כ"צ וְהַגָּהוֹת ש"ד וּמָרְדְּכַי פ' כ"ה).

If he roasted it together with meat in the ovens of the days of the Sages of the Gemara, whose mouth is on top, the liver shall be below and not above; and after the fact it is permitted. And on the spits on which they roast beside the fire, it is forbidden to roast them with the meat at the outset, even with the liver below. Hagah [Rema]: However, if the liver has already been salted, it is permitted to roast it with meat, even on top of meat, for its blood has already been diminished and it is as meat on top of meat. (Beit Yosef in the name of the Tosafot at the beginning of chapter "How do they roast", and Hagahot Shaarei Dura, and Mordechai, chapter "All flesh".)

Se’if 5ה׳

לא יִמְלְחֶנּוּ לְכַתְּחִלָּה עַל גַּבֵּי הַבָּשָׂר, אֶלָּא מִתַּחְתָּיו. הַגָּה: וְנָהֲגוּ שֶׁלֹּא לִמְלֹחַ כָּבֵד כְּלָל, אֲפִלּוּ לְבַדָּהּ, וְאֵין לְשַׁנּוֹת רַק יֵשׁ לְמָלְחָהּ קְצָת כְּשֶׁהִיא תְּחוּבָה בְּשִׁפּוּד, אוֹ מֻנַּחַת עַל הָאֵשׁ לִצְלוֹתָהּ (הגהת ש"ד ואגור בשם אגודה). וּמִיהוּ, אִם אִיתָא שֶׁמָּלַח כָּבֵד, בֵּין שֶׁמְּלָחָהּ לְבַדָּהּ אוֹ עִם בָּשָׂר, אֲפִלּוּ עַל גַּבֵּי בִּשְׂרָא, הַכֹּל מֻתָּר (טוּר וש"ד וְאָרֹךְ). וְיֵשׁ אוֹמְרִים שֶׁיֵּשׁ לִקְלֹף מְעַט סְבִיב הַכָּבֵד, אִם הִיא דְּבֻקָּה בָּעוֹף, וְאֵינוֹ אֶלָּא חֻמְרָא בְּעָלְמָא (מָרְדְּכַי פכ"ה וּבְאָרֹךְ). נָהֲגוּ לְהָדִיחַ כָּל כָּבֵד אַחַר צְלִיָּתָהּ, מִשּׁוּם דָּם הַדָּבוּק בָּהּ (אָגוּר בְּשֵׁם ר"י מוּלִין). מִיהוּ אִם לֹא הֱדִיחָהּ, מֻתֶּרֶת.

He shall not salt it at the outset on top of the meat, but beneath it. Hagah [Rema]: And they have the practice not to salt liver at all, even by itself, and it is not to be changed; rather it is to be salted a little when it is thrust upon a spit, or laid upon the fire to roast it (Hagahat Shaarei Dura, and Agur in the name of Agudah). However, if it be that he salted liver, whether he salted it by itself or with meat, even on top of meat, the whole is permitted (Tur and Shaarei Dura and Issur v'Heter haAroch). And there are those who say that one should peel away a little around the liver if it is stuck to the bird; and it is only a mere stringency (Mordechai, chapter "All flesh", and in the Issur v'Heter haAroch). They have the practice to wash every liver after its roasting, on account of the blood that is stuck to it (Agur in the name of Mahari Mulin). However, if he did not wash it, it is permitted.

…and 1 more se'if in this siman.

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

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