Translation:Shulchan Aruch/Yoreh Deah/75

דין מליחת המעיים Contains three Seif

ובו שלושה סעיפים:

1
Blood is not assumed to be in the intestines (1) [1] such as in the paunch and the maw [2] and the bowels and the rectum (meaning the intestinal tube which is at the top of the anus), if they are without fat on them. Therefore if they were cooked in a pot without having been salted, they are permitted [3] unless they have a blush red appearance. Rema: And if they were salted in a vessel that does not have any holes, they are permitted.

(2) [5] Nevertheless, initially they require salting in a vessel with holes and a preliminary washing as any other meat. Some disagree regarding the paunch and say that it does contain blood, [6] even post facto the paunch and reticulum of the ruminant stomach is forbidden as any other meat. However the fat that is upon them is as any other meat. Therefore when the rectum and other intestines are salted [7] they are not salted on the inner part over the actual food, (3) rather on the outside where the fat is attached. Rema: If the rectum was salted on the inner side and not on the outer side it is as if it wasn’t salted. [8] if it was cooked this way it is not kosher [9] if it has fat on the outside. If it wasn’t cooked yet (4) [10] go back and salt the outer part [11] and it is then permitted. Eggs that are found in poultry after being slaughtered if only the yolk was formed but not the white part of the egg, then it must be salted as any other meat. (5) [12] and it may be salted with other meat, if even the white part has been formed, even if the shell on it is as hard as the shell on eggs which are sold in the market, it is customary to salt it. However one must be careful not to salt it with other meat, put post facto one need not worry. All fat, even of poultry is considered as all other meat for the purposes of salting and washing.

Shach

[1]            It seems that the gizzard of poultry is not considered as an intestine for these purposes, for one can simply see that it contains much blood.

[2]            The fat of the winding coil contains blood.

[3]            Meaning we can assume they do not contain blood, however if they appear blush red they must be salted as any other meat.

[4]            Unless it appears red.

[5]            The reason is because there probably remains at least a little bit of fat. They may be salted on one side since the salting is primarily for the fat. and anyhow it does not contain much blood.

[6]            This is how the Maharshal and the Bach rule.

[7]            It seems that even in the first instance only the outside must be salted.

[8]            if there is sixty against its fat and sinews it is permitted. Even though we usually forbid the actual piece that was cooked without salting, even if there is sixty, this case is different because its fat is no longer visible, and is nullified. Also, the reason is because the blood is not seen in the fat as it is in other meat.

[9]            This is if we are sure there was fat, and not a ratio of sixty, however if the fat was removed one need not worry.

[10]        The Toras Chatas wrote that one should go back and re-wash and salt it.

[11]        Since it is not full of blood, we do not compare it to other meat that was only salted on one side. Even after twelve hours it is permitted to go back and salt it.

We may even be lenient like the opinion in section 70 and salt it if it's within twenty four hours.

[12]        The Maharshal forbids it even post facto, whether only the yolk or the white has been formed, or whether the shell is soft or hard. This is indeed the proper ruling to be followed.

Taz

(1)           The gizzard of poultry contains blood, and is not considered as the other intestines that don’t contain blood.

(2)           The reason is because we fear that there may be some fat attached to them.

(3)           It is not comparable to section 69, where we said that all meat must be slated on both sides. This case is different, for there is not as much blood in the fat as in other parts of the meat.

(4)           We are not worried that the inner side will absorb from the outer side, since there is not much blood in the first place.

(5)           They should not be salted with meat. Being that here is no blood or tzir, so we are worried that it will absorb it from the meat. Even if the shell is hard it can still absorb just as earthenware can absorb. This is the halacha to be followed.

2
Intestines without fat on them, even though not containing blood (6) [13] may be salted with other meat. Rema: Some forbid them to be salted with other meat (7) and this is initially how one should act, however post facto it is permitted.

Shach

[13] The reason is because they contain tzir, and as they release tzir, they won’t absorb anything from the meat. Furthermore, the intestines are very smooth, and any blood that gets on them will flow off.

Taz

(6)           Since they are smooth, any blood will flow off. Also, since they will be releasing tzir. they wouldn’t absorb anything.

(7)           The Rahsal said that it is permitted even in the first instance, and this is the custom.

3
The fat of the winding coil that is on the bowel is full of vessels containing blood. Therefore some forbid it to be cooked, even if cut and salted, but now we customarily permit it. Those blood vessels, which if someone is expert in, may be stretched and properly hung until not even one remains.

סעיף א
אין מחזיקין דם בבני מעיים כגון בכרס ובקיבה ובדקין ובחלחולת ( פירוש הכרכשא והוא המעי הדבוק בפי הטבעת ) בלא שומן שעליהם. לפיכך אם בשלם בקדרה בלא מליחה מותר אלא אם כן אסמיק.


 * הגה: וכל שכן אם נמלחו בכלי שאינו מנוקב דמותרים (מרדכי פכ"ה). מיהו לכתחלה צריכים מליחה בכלי מנוקב והדחה תחילה כשאר בשר (מרדכי וארוך). ויש חולקים בכרס ואומרים דמחזיקין בה דם ואפילו בדיעבד אסור בכרס. ובית הכוסות כשאר בשר. (מרדכי ור"ן ואו"ה).

אבל שומן שעליהם דינו כשאר בשר. לפיכך כשמולחים החלחולת ושאר מעיים אין מולחין אותם בצד פנימי מעבר המאכל אלא בצד החיצון ששם השומן דבוק.


 * הגה: ואם מלח החלחולת מצד פנים ולא מצד חוץ הוי כאילו לא נמלחה כלל. ואם נתבשלה כך טריפה אם יש עליה שומן מבחוץ ואם לא נתבשלה עדיין יחזור וימלחנה מבחוץ ומותרת (ארוך בשם הרשב"א).


 * ביצים הנמצאים בעופות לאחר שחיטה -- אם לא נגמר החלבון שלהם רק החלמון לבד -- צריכים מליחה כשאר בשר. ומותר למלחן עם בשר (ב"י סימן פ"ו). ואם נגמר אף החלבון אפילו הקליפה הקשה עליו כמו שהיא נמכרת בשוק -- נוהגין למלחה אך יזהר שלא למלחה עם בשר (מהרא"י בהגהת ש"ד). מיהו בדיעבד אין לחוש. וכל שומן אפילו של עופות דינו כשאר בשר לענין מליחה והדחה (מרדכי)

סעיף ב
בני מעיים בלא שומן שעליהם אף על פי שאין מחזיקין בהם דם -- מותר למלחם עם בשר.


 * הגה: ויש אוסרין למולחם עם בשר (טור בשם י"א) והכי נוהגין לכתחלה ובדיעבד מותר (מרדכי בשם ר' יואל והגהות אשיר"י ואו"ה בשם א"ז)

סעיף ג
שומן הכנתא ( פירוש שומן הדקים; אינטרדילייה בלע"ז ) שעל הדקים מלאה חוטים דקים מלאים דם ולפיכך יש אוסרים אותה לקדירה אפילו על ידי חתיכה ומליחה. ועכשיו נוהגין היתר. ואותם חוטין של דם כשאדם בקי בהם מותחן ונפשלים היטב עד שלא ישאר אחד מהם.
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