Chullin

Chullin 111a: A Chicken Cooked With Its Liver

Chullin 111a: Rabbah bar Rav Huna was eating at Rabbah bar Rav Nachman’s house. He noticed that the liver had an artery that was saturated with blood. He said to them, “Why did you do that?” They said: “What should we have done?” He said, “Tear it crisscross and put the torn side down while you roast it.”

קיא ע”א: אשכח ההוא כבדא דהוה בה סמפונא דבליעא דמא, אמר להו אמאי עבדיתו הכי? אמרו ליה: אלא היכי נעביד? אמר להו: קרעו שתי וערב וחיתוכא לתחת.

שו”ע יו”ד ע”ג ס”א: הכבד יש בו ריבוי דם לפיכך לכתחלה אין לו תקנה לבשלו ע״י מליחה אלא קורעו שתי וערב ומניח חיתוכו למטה וצולהו (שיהא ראוי לאכילה) (או״ה נתיב ט״ו) ואחר כך יכול לבשלו… ובדיעבד מותר אם נתתבשל לבדו בקדירה (בלא צלייה) אבל הקדירה אסורה שפולטת ואינה בולעת ויש מי שאוסר. רמ”א: וכן נוהגין לאסור הכל.

A man came to Rabbi Avrohom Pam and said, “My wife bought a whole chicken and didn’t realize that the liver was packed inside. She cooked it in soup, and then served the chicken on china plates. We have no problem throwing out the chicken and kashering the soup pot, but is there any heter to save the china plates?”

Rav Pam replied, “The Shach (73:8) says that although we hold like the opinion that liver needs to be roasted, and therefore if it was cooked one may not eat it, still the plate on which the liver was served after cooking does not become forbidden. The Pri Megadim asks why not – doesn’t pouring from a kli rishon cook the outer layer of the plate? Also, the Shach himself in 74 and 105 holds that a hot piece of solid food (דבר גוש) can transmit taste even when in a kli sheini.

The Chavos Daas answers:

ולענ”ד לא קשיא מידי דהא כתב הש”ך בסימן ק”ה ס”ק י”ח דחתיכה שנאסרה מחמת דם הוי כאיסור בלוע, ושם בס”ק כ”א שאינו מבליע כדי קליפה רק מגוף הדבר אבל מאיסור בלוע אינו בולע אפילו בשמן וכ”ש דם דכחוש הוא ודאי דאינו יוצא מחתיכה בלא רוטב.

“When the solid piece of hot food being placed on the plate is not forbidden on its own, only because of something else that got absorbed in it, then it does not transmit taste to the plate through pouring. And a piece of meat that is forbidden because it contains blood is like any other piece that has something forbidden absorbed in it.”

Therefore, said Rav Pam, the chicken, which contains blood from the liver cooked with it, will not forbid the plate.

[What is puzzling is that although Rav Pam was certainly correct about the chicken, which is only forbidden because it absorbed from the liver, the Chavos Daas says this even regarding the liver itself. He cites as his source the Shach in 105, but the Shach there (105:18) clarifies that he says this only regarding blood absorbed in the meat that came from another source, whereas blood from that piece of meat itself – i.e. if it was not salted properly – would forbid other pieces or plates. Seemingly this liver, which was cooked without roasting, is in that category.

The answer may lie in the second Shach (105:21) quoted by the Chavos Daas. There he says that even though usually fatty tastes absorbed in one dry piece can travel to another dry piece through touch, if the bottom piece (or plate) is cold, it does not travel. If so, possibly even blood that originated within the liver itself cannot travel to the plate under it.

The only problem is that the Chavos Daas says that blood is a כל שכן from fatty tastes, and according to the above explanation it is not really a כל שכן, since here the blood originated in the meat and is therefore worse, in one aspect, than fatty taste that came from elsewhere.]

Source: Rabbi Yisroel Reisman, tape on YD 73:6.

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