Translation:Shulchan Aruch/Yoreh Deah/72

by Ari Enkin

דין צלית הכבד Contains six Seif.

ובו ששה סעיפים:

1 (1) The liver contains much blood. [1] It therefore not permissible to cook it even after salting it. Rather it must be sliced by its length and width and roasted while placed facing down, [2] Until it is fit to be eaten, and may then be cooked. Rema: (2) [3] If one makes many holes in it with a knife, it is as if cut lengthwise, and widthwise. As well as if the gall was removed from the liver allowing for the blood to flow out. Nevertheless, if this was not done the vessels must removed after the roasting, and may then be cooked. All this is regarding a liver that is whole. If it was cut, nothing need be done. When one wants to cook it after its roasting, [5] it is first washed after the roasting, before being cooked, however, if it was not washed before being cooked, it is still permitted. (3) [6] Post facto it is permitted if it was cooked alone in a pot [7] without roasting, but the pot becomes forbidden since it absorbs and does not release. (4) There are those who forbid it. Rema: [8] It is customary to forbid everything [9] even if the liver was salted before being cooked. Shach [1] Even if you want the pot to become forbidden, nevertheless the liver may not be cooked in it. [2] When half-roasted, it is considered to be edible. [3] This is only post facto, after having been roasted after being pierced by a knife. Initially one may not simply pierce holes in it, if it is to be cooked after having been roasted, rather it must be opened at its length and width. [4] Meaning that one cut the sinews and the vessels to the side of the gall removing some of the meat of the liver along with it. This is permitted in the first instance even if it's to be cooked. [5] The reason is because of the salt that is attached to it. There is also a fear of maris ayin, that the food will become red. Also meat that was roasted on a stick and is now to be cooked should be washed off first. [6] Meaning that even if it was cooked without being salted it is permitted. The reason is because it is so busy expelling blood that it won’t absorb any. If it was cooked with other meat, that meat is forbidden along with the pot. [7] Even if not salted. The rule of “as it absorbs, so will it release” apply even without it having been salted. [8] The reason is because there is an opinion in the Gemara that if it was extensively cooked, it is forbidden. [9] Even if it was salted as required, washed before being cooked, had been cut along it’s length and width, and even placed face down during salting, it remains forbidden. If it happened that a Rov ruled it permissible, we do not contradict his words and we will permit everything, including that which was cooked with it. Taz (1) The Tur rules like Rabbeinu Tam that if the liver was salted, it may be cooked even with other meat, however it is customary not to do so in the first instance, but post facto it is permitted. The Sharei Dura writes that even post facto it is forbidden, however if a Rav ruled like the Rabbeinu Tam we don’t contradict his ruling. It appears to me that even if it wasn’t cooked yet. the Rav may be relied upon. However if it was cooked with other meat, without having been salted, everything including the pot becomes forbidden unless there is sixty against the liver. The Tur writes that post facto, a liver that was cooked alone even without having been salted is permitted. Therefore, if a Rav ruled like the Tur we do not contradict his ruling. (2) This is only according to those who rule that one need not cut open the liver if it is to be roasted. However according to those who require it even for roasting, merely piercing it is unacceptable. One should be stringent even with the liver of poultry to at least make holes in it. It is best however even regarding the liver of poultry to cut it along its length and width, it seems to me that for the liver of poultry, it suffices simply to remove its gall even if it is to be cooked after roasting. Regarding the liver of other animals however, it must be cut along it’s width and length if it is to be cooked after being roasted. If it is only to be roasted, piercing holes in it will suffice. (3) However initially it is forbidden because there is a view in the Gemara that if the liver has been extensively cooked, it is forbidden. We are not experts who can determine what !s considered to be extensively cooked or not. (4) This is the view of the Rambam who holds that even the liver absorbs. Most poskim however hold that it doesn't, and are simply acting stringently like the Rema. We should rule like the Rema and forbid it. 2 If it was boiled in vinegar, or in water, and a hole was made in it and blood that shot from it was removed, according to the halacha it would be permissible to cook it, but the sages forbade it. [10] Post facto it is permitted. Shach [10] The reason is that since it was boiled, blood will not be released from it, even if cooked. Any other meat that was cooked with it will be permitted as well. Regarding the liver however we rule more stringently, and even post facto it would be forbidden along with the meat that was cooked with it. 3 It must be cut in preparation for roasting due to the blood in the vessels. If it was not cut during roasting, [11] it may be cut afterwards. Rema: Some say that for roasting a cut need not be made (5) and this is our practice, even initially. Shach [11] For nevertheless, “as it absorbed, so will it release.” Taz (5) It seems from the Rema earlier that even for roasting a cut must be made. It must be therefore that the Rema referring to the view of the Mechaber. 4 If it was roasted with meat in an oven such as the type that were common in the days of the Talmudic sages whose mouth faced upwards, then the liver should be placed on the bottom, and not on top, [12] however post facto, it is permitted.[13] Regarding the skewers that are roasted on the fire, it is forbidden to roast it initially with meat even if the liver is on the bottom. Rema: Nevertheless, if the liver had been salted, it is permitted to roast it with meat, (6) [14] even on top of meat, since its blood has been reduced, and is considered as any other piece of meat placed on another piece of meat. Shach [12] The reason is because the blood flows during the roasting. However it is not because of the rule that “as it absorbs, so will it release”, for we don’t say this rule in a case involving liver because of the amount of blood in it. [13] Since sometimes the skewer is lifted and moved, causing an item on top to be moved to the bottom . [14] It seems that for sure if the liver was on the bottom and the meat was on top it is certainly permitted, even in the first instance because of the rule “as it absorbed, so will it release.” ’ Taz (6) Certainly if it is under the meat. It seems though, that even if the liver had been salted, and released its tzir it would be forbidden to roast it under meat. 5 [15] Initially it should not be salted on top of other meat, rather under it. Rema: [16] It is customary (7) not to salt the liver at all, even alone, and this is the custom and it should not be changed. It should only be lightly salted when put on the skewer or when placed on the fire for roasting. Nevertheless, if it is found that the liver was salted, whether alone or with other meat, even if on top of the meat, everything remains permitted. Some say that a slice should be cut from around the liver [17] if it is attached to poultry, and this is only a stringency. [18] It is customary to wash off every liver after being roasted because of the blood stuck to its surface, [19] however if it wasn’t washed, it is still permitted. Shach [15] As the Rema wrote, even if they were salted and the liver was on top, everything is permitted, post facto. However, If the meat was already salted and washed off, it becomes forbidden even post facto if the liver was on top. [16] It is a precautionary measure that it not come to be cooked with meat. If it was sailed, it should be washed off before roasting. [17] It seems that regarding an animal, where it is highly unlikely that the liver is still attached during the salting, no klipa need be removed. If it was found in poultry, but was not attached, a klipah need not be removed there as well. [18] Meaning that it should be washed off even if it’s not going to be cooked, but rather eaten immediately. [19] Meaning that even if it wasn’t washed at all, even before the roasting, and was then cooked, it is permitted. Nevertheless, initially it is customary that it be washed before roasting. Taz (7) The reason is because the fire will cause the blood to be absorbed, as well as a precaution that it not come to be cooked with meat. 6 If a liver is found in an already roasted poultry, it is permitted. Rema: [20] Some say that a klipah should be removed from the area of the liver, [21] but it is only a stringency. [22] If it was cooked, then you need sixty against the liver. Rema: There is no whole poultry that would total sixty times its liver. Therefore if the liver is whole and attached to the poultry, the poultry becomes nveilah, and now sixty is needed against the entire poultry to permit everything else in the pot. The same is true if you have a piece of liver attached to a piece of poultry, for we have established that in all forbidden items chaticha na’asis nveilah as is later in section 92. If the liver is not attached then everything in the pot combines to nullify the liver, and if there is sixty, everything is permitted. (8) [23] Nevertheless the liver itself is forbidden just like the heart as is explained later in section 72. (9) Poultry that was stuffed with eggs [24] and the heart or liver is found, is as if it was cooked [24] and we require sixty from the poultry excluding the stuffing. If there isn’t then everything is forbidden. [26] If it was stuffed with meat and there are not any eggs that have been congealed and are blocking the blood from flowing is subject to the rules as if it was roasted. Shach [20] Even if it wasn’t attached a klipah must be removed if roasted. With regard to salting, a klipah is removed only if it was attached. [21] If the klipah was not removed and it has already been cooked, it is permitted and one need not worry. One need not even remove a klipah now. [22] Even if the liver is attached to the poultry the Mechaber doesn't say chaticha na’asis nveilah for he only says it by milk and meat. In any case, sixty against the liver alone is all that is required. [23] The Rema would still forbid the liver even if it was salted beforehand, however this requires further study [24] This is referring to a case where the heart or liver was found attached to the poultry, but if it is not attached then even the stuffing combines to form the sixty. If it was attached the stuffing does not combine to nullify it. because it is not considered to be a part of the poultry. [25] This case must be speaking of a liver that was found not whole, for we already said that there is no poultry that has sixty against its liver. Regarding the heart, we are forced to say that the case is speaking of poultry that wasn’t whole for we already said in section 72 that every poultry has sixty against its heart. [26] It seems that the opinion of the Rema that if there are eggs with the meat, even if the meat was not salted, we don’t permit it and say “as it absorbed, so will it release." Rather they are judged as eggs alone and are forbidden for they are as cooked. Taz (8) it seems that even if the liver is forbidden, nevertheless it does not cause other terns to become forbidden, because it itself is not halachically forbidden, but rather merely due to a stringency. This is if it was cooked without meat, but if it was cooked with other meat one may not be lenient. (9) See what I have written regarding this law in section 72, sub-section 10 that if the liver is not attached to the poultry, the stuffing combines to nullify it.

סעיף א הכבד יש בו ריבוי דם. לפיכך לכתחילה אין לו תקנה לבשלו על ידי מליחה אלא קורעו שתי וערב ומניח חיתוכו למטה וצולהו (שיהא ראוי לאכילה) (או"ה הארוך כלל ט"ז) ואחר כך יכול לבשלו: הגה: ואם מנקבה הרבה פעמים בסכין הוי כקריעת שתי וערב (ארוך). וכן אם נטל משם המרה וחתיכת בשר מן הכבד דאפשר לדם לזוב משם (הגהת ש"ד). ומכל מקום אם לא עשה כן נוטל הסימפונות לאחר צליה ומבשלה (ארוך). וכל זה בכבד שלמה, אבל כשהיא חתוכה אין צריך כלום (ר' ירוחם בתא"ו). וכשבא לבשלה אחר הצליה ידיחנה תחילה אחר הצליה קודם הבישול (דקדוק ב"י ממרדכי פכ"ה ובארוך). מיהו, אם לא הדיחה ובשלה כך מותר (ראבי"ה ואו"ה שם): ובדיעבד מותר אם נתבשל לבדו בקדירה (בלא צליה), אבל הקדירה אסורה שפולטת ואינה בולעת. ויש מי שאוסר: הגה: וכן נוהגין לאסור הכל (הגהת סמ"ק ומהרא"י בהגהת ש"ד), אפילו נמלחה הכבד קודם בישולה (דעת רש"י ולאפוקי ר"ת): סעיף ב אם חלטו בחומץ או ברותחין ונקב והוציא מזרקי הדם שבתוכו מן הדין מותר לבשלו אלא שהגאונים אסרו לעשות כן ובדיעבד מותר: סעיף ג לצלי צריך חתיכה משום דם שבסימפונות ואם לא קרעו קודם צליה יקרענו אחר כך. (ויש אומרים דאין צריך לצלי שום חתיכה כלל (טור בשם ר"י סמ"ק ואו"ה הארוך ושאר פוסקים) וכן נוהגין אפילו לכתחילה): סעיף ד אם צלאו עם בשר, בתנורים שבימי חכמי התלמוד שפיהם למעלה יהיה הכבד למטה ולא למעלה. ובדיעבד מותר. ובשפודים שצולים אצל האש, אסור לצלותן עם הבשר לכתחילה אפילו כבד למטה: הגה: מיהו אם נמלחה הכבד כבר מותר לצלותה עם בשר אפילו על גבי בשרא דכבר נתמעט דמו והוי כבשר על גבי בשר (ב"י בשם תוספות ר"פ כיצד צולין והגהות ש"ד ומרדכי פכ"ה): סעיף ה לא ימלחנו לכתחילה על גבי הבשר אלא תחתיו: הגה: ונהגו שלא למלוח כבד כלל אפילו לבדה ואין לשנות רק יש למלחה קצת כשהיא תחובה בשפוד או מונחת על האש לצלותה (הגהת ש"ד ואגור בשם אגודה). ומיהו אם איתא שמלח כבד בין שמלחה לבדה או עם בשר אפילו על גבי בשרא הכל מותר (טור וש"ד וארוך). ויש אומרים שיש לקלוף מעט סביב הכבד אם היא דבוקה בעוף ואינו אלא חומרא בעלמא (מרדכי פכ"ה ובארוך). נהגו להדיח כל כבד אחר צלייתה משום דם הדבוק בה (אגור בשם ר"י מולין). מיהו אם לא הדיחה מותרת: סעיף ו נמצא כבד בעוף צלי מותר: הגה: ויש אומרים לקלוף מעט סביב הכבד ואינו אלא חומרא בעלמא (מרדכי בשם ריב"ן וש"ד ואו"ה הארוך). ואם הוא מבושל, צריך ששים כנגד הכבד: הגה: ואין לך עוף שהוא ס' נגד הכבד כשהיא שלימה (ש"ד ומרדכי בשם ראבי"ה ומהרא"י ובארוך כלל ט"ז) ולכן אם הכבד שלימה ודבוקה בעוף נעשה העוף חתיכת נבילה ובעינן ששים משאר דברים שבקדירה נגד כל העוף. והוא הדין אם דבוק חתיכת כבד בחתיכת עוף ואין ששים כנגדו (שם) דהא קיימא לן בכל האיסורים חתיכה נעשית נבילה כדלקמן סימן צ"ב. ואם אין הכבד דבוקה מצטרף כל מה שבקדירה לבטל הכבד ואם יש ששים בכל הכל מותר. מיהו הכבד עצמה אסורה כמו בלב (תולדות אדם וחוה נט"ו) כמו שנתבאר לעיל סימן ע"ב. עוף שמלאוהו בביצים ונמצא בו לב או כבד דינו כמבושל ובעינן ששים מן העוף בלא המילוי ואם לאו הכל אסור. ואם מלאוהו בבשר ואין שם ביצים הנקרשים ומעכבים הדם דינו כצלי (ארוך בשם אגודה ובנימין זאב סימן של"ו):