יורה דעה ע״וYoreh De'ah 76

Se’if 1א׳

הַצְּלִי אֵין צָרִיךְ מְלִיחָה, לְפִי שֶׁהָאֵשׁ שׁוֹאֵב הַדָּם שֶׁבּוֹ מֵעַצְמוֹ. אֲבָל אִם דָּם אַחֵר נָטַף עַל הַצְּלִי, אֲפִלּוּ אוֹתוֹ דָּם הוּא צוֹנֵן, לֹא אָמְרִינָן שֶׁהָאֵשׁ שׁוֹאֲבוֹ, וְאוֹסֵר מִמֶּנּוּ כְּדֵי נְטִילָה.

A roast requires no salting, since the fire draws out the blood that is in it of itself. But if other blood dripped upon the roast, even though that blood is cold, we do not say that the fire draws it out, and it forbids of it the measure of removal.

Se’if 2ב׳

רָצָה לִמְלֹחַ צְלִי וּלְאָכְלוֹ בְּלֹא הֲדָחָה, עוֹשֶׂה, וְאֵין לָחוּשׁ לְדָם שֶׁעַל הַמֶּלַח. וְיֵשׁ מִי שֶׁאוֹמֵר דְּהָנֵי מִלֵּי כְּשֶׁמּוֹלְחוֹ וְצוֹלֶהוּ מִיָּד, אֲבָל אִם שָׁהָה בְּמִלְחוֹ, הַמֶּלַח בּוֹלֵעַ וְנֶאֱסָר, לְפִיכָךְ מְדִיחוֹ יָפֶה קֹדֶם צְלִיָּה. הַגָּה: וְיֵשׁ אוֹמְרִים דְּצָלִּי בָּעֵי הֲדָחָה תְּחִלָּה (רַמְבַּ"ן) וְיֵשׁ אוֹמְרִים דְּצָרִיךְ גַּם כֵּן קְצָת מְלִיחָה תְּחִלָּה (רַשִׁ"י). וְהַמִּנְהָג לְהָדִיחַ תְּחִלָּה וְגַם לְמָלְחוֹ קְצָת כַּאֲשֶׁר נִתְחָב בְּשִׁפּוּד, וְצוֹלֶהוּ מִיָּד קֹדֶם שֶׁיִּתְמַלֵּא הַמֶּלַח דָּם (הַגָּהוֹת ש"ד). מִיהוּ אִם לֹא הֱדִיחוֹ וְלֹא מְלָחוֹ כְּלָל, אוֹ מְלָחוֹ בְּלֹא הֲדָחָה תְּחִלָּה, וְנִצְלָה כָּךְ, מֻתָּר, וּבִלְבַד שֶׁלֹּא שָׁהָה כָּךְ בִּמְלִיחָתוֹ בְּלֹא הֲדָחָה שִׁעוּר מְלִיחָתוֹ, אֲבָל אִם שָׁהָה כָּל כָּךְ קֹדֶם שֶׁצְּלָאוֹ, אָסוּר (כָּךְ מַשְׁמָע בְּאָרֹךְ כְּלָל ה'). וְאֵין חִלּוּק בְּכָל זֶה בֵּין אַוָּזוֹת וּשְׁאָר עוֹפוֹת הַחֲלוּלִים (מָרְדְּכַי וְש"ד וּבֵית יוֹסֵף וְעת"ח כ"ט דִּין ו'), וּבִלְבַד שֶׁלֹּא יִהְיוּ מְלוּאִים בְּבֵיצִים אוֹ בִּשְׁאָר בָּשָׂר. אֲבָל אִם הֵם מְלוּאִים, דִּינָם כְּבִשּׁוּל, וּצְרִיכִים מְלִיחָה תְּחִלָּה כְּמוֹ לִקְדֵרָה (ש"ד). וְנָהֲגוּ לְהַחְמִיר כְּשֶׁצּוֹלִין בָּשָׂר בְּלֹא מְלִיחָה, (שֶׁלֹּא) לְהַפֵּךְ הַשִּׁפּוּד תָּמִיד כְּדֵי שֶׁיָּזוּב הַדָּם (אָרֹךְ כְּלָל ט'), וּבְדִיעֲבַד אֵין לָחוּשׁ. וְאֵין חִלּוּק בְּכָל זֶה בֵּין אִם רוֹצֶה לְאָכְלוֹ כָּךְ צָלִי, אוֹ רוֹצֶה לְבַשְּׁלוֹ אַחַר כָּךְ, רַק שֶׁיִּצְלֶנּוּ תְּחִלָּה כְּדֵי שֶׁיְּהֵא רָאוּי לַאֲכִילָה, דְּהַיְנוּ כַּחֲצִי צְלִיָּתוֹ (שָׁם). יֵשׁ אוֹמְרִים דְּכָל צְלִי צָרִיךְ הֲדָחָה אַחַר צְלִיָּתוֹ, מִשּׁוּם דָּם הַדָּבוּק בּוֹ (אֲגֻדָּה וְאָגוּר), וְכֵן נוֹהֲגִין לְכַתְּחִלָּה. מִיהוּ אִם לֹא הֱדִיחוֹ, וַאֲפִלּוּ בִּשְּׁלוֹ כָּךְ, מֻתָּר (עַיֵּן לְעֵיל סִימָן ע"ג). וַאֲפִלּוּ נִמְלַח תְּחִלָּה קֹדֶם צְלִיָּתוֹ וְלֹא הוּדַח אַחַר הַמְּלִיחָה, אֲפִלּוּ הָכֵי מֻתָּר וְלֹא חַיְישִׁינָן לְדָם וּמֶלַח שֶׁעָלָיו, דְּנוּרָא מִשְׁאָב שָׁאִיב (או"ה).

If he wished to salt a roast and to eat it without washing, he may do so, and there is no ground for concern for the blood that is upon the salt. And there is one who says that these words apply where he salts it and roasts it immediately; but if it stayed in its salt, the salt absorbs and becomes forbidden, and therefore he washes it well before roasting. Hagah [Rema]: And there are those who say that a roast requires washing first (Ramban), and there are those who say that it requires also a little salting first (Rashi). And the custom is to wash first and also to salt it a little when it has been thrust upon a spit, and to roast it immediately, before the salt becomes full of blood (Hagahot Shaarei Dura). However, if he did not wash it and did not salt it at all, or salted it without washing first, and it was roasted thus, it is permitted, provided that it did not stay thus in its salting without washing for the measure of its salting; but if it stayed so long before he roasted it, it is forbidden (so it is implied in the Issur v'Heter haAroch, klal 5). And there is no distinction in all this between geese and the other hollow birds (Mordechai and Shaarei Dura and Beit Yosef, and see Torat Chatat, klal 29, law 6), provided that they are not stuffed with eggs or with other meat. But if they are stuffed, their law is as cooking, and they require salting first, as for the pot (Shaarei Dura). And they have the practice to be stringent, when they roast meat without salting, not to turn the spit continually, so that the blood may flow off (Issur v'Heter haAroch, klal 9); and after the fact there is no ground for concern. And there is no distinction in all this between whether he wishes to eat it thus, roasted, or wishes to cook it afterwards, only that he must roast it first so that it be fit for eating, that is, half its roasting (there). There are those who say that every roast requires washing after its roasting, on account of the blood that is stuck to it (Agudah and Agur), and so is the practice at the outset. However, if he did not wash it, and even if he cooked it thus, it is permitted (see above, siman 73). And even if it was salted first, before its roasting, and was not washed after the salting, even so it is permitted, and we are not concerned for the blood and salt that is upon it, for the fire assuredly draws out (Issur v'Heter haAroch).

Se’if 3ג׳

לֹא נָקַב הַוְּרִידִים (בָּעוֹף) בִּשְׁעַת שְׁחִיטָה, אָסוּר לְאָכְלוֹ, וַאֲפִלּוּ צָלִי, עַד שֶׁיַּחְתֹּךְ אֵבֶר אֵבֶר וְיִצְלֶה. רָצָה לֶאֱכֹל מִמֶּנּוּ בָּשָׂר חַי, אָסוּר עַד שֶׁיַּחְתֹּךְ וְיִמְלַח. וְאִם נִקֵּר הַבָּשָׂר מֵחוּטֵי דָּם, אוֹכֵל אֲפִלּוּ בְּלֹא מְלִיחָה, חַי אוֹ צָלִי, וַאֲפִלּוּ כֻּלּוֹ כְּאֶחָד. וְיֵשׁ שֶׁהֶחֱמִירוּ שֶׁלֹּא לְאָכְלוֹ כֻּלּוֹ כְּאֶחָד, אֲפִלּוּ בְּצָלִי אֶלָּא לְאַחַר חֲתִיכַת הַוְּרִידִין (וְרֹב שְׁנֵי הַסִימָנִים).

If he did not pierce the veins (in a bird) at the time of the slaughter, it is forbidden to eat it, and even roasted, until he cuts it limb by limb and roasts it. If he wished to eat raw meat of it, it is forbidden until he cuts and salts. And if he cleaned the meat of the threads of blood, he may eat it even without salting, whether raw or roasted, and even the whole of it as one. And there are those who were stringent not to eat the whole of it as one, even roasted, save after the cutting of the veins (and of the greater part of the two simanim, the windpipe and the gullet, which the slaughter must sever).