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1. An animal's Chelev covered by the flesh is permitted.
2. The Chelev of an animal under the loins is forbidden.
3. The Chelev that is on the omasum and reticulum and the Chelev of the Kilbusta are forbidden, and one who eats it is Chayav Kares.
4. The blood vessels in the foreleg of an animal are forbidden because of the prohibition against consuming blood.
5. The first Amah of the duodenum of an animal must be scraped to remove the fat before it is eaten.
6. The nerves that branch off of the spinal column into the hips of the animal are forbidden.
7. There are five prohibited strands and membranes of an animal: three of the strands and membranes are forbidden because of the prohibition against eating fat, and two are forbidden because of the prohibition against consuming blood.
8. The membrane on the spleen and the kidney of an animal is forbidden, but one is not Chayav Kares for eating it.
9. Rebbi Ami and Rebbi Asi disagree about whether testicles that are mostly detached from the animal are forbidden as Ever Min ha'Chai.
10. If one cuts and salts a reddened piece of meat, he may even cook it in a pot and roast it on a spit even without cutting or salting it.
11. If the reddened piece of meat is roasted on coals, it is permitted, according to Rav Acha, because the blood is drawn out. Ravina prohibits it because the heats shrivels it up.
12. If one places the head of an animal on coals upright on its neck, it is permitted because the blood flows out.
13. If one places the head of an animal on coals on its nostrils, according to the first version it is permitted provided that something was inserted into the nostrils to allow the blood to flow out.
14. If a butcher fails to remove the Chelev from the meat of an animal in the proper manner, and it was size of a barely grain, he is to be removed from his position. If it was the size of an olive, he is also punished with Malkus.
15. A butcher is not believed to claim that he removed the Gid ha'Nasheh and the Chelev, according to Rebbi Meir. The Chachamim disagree.
A BIT MORE
1. The Torah prohibits only the Chelev that is on the flanks, but not the Chelev that is inside the flanks.
2. Although Chelev that is covered by flesh is permitted, while an animal is alive its organs and limbs separate from each other, and as a result the Chelev might not have been covered by flesh while the animal was alive.
3. The Chelev on the omasum and reticulum is what the Torah refers to as the Chelev on the innards. The Chelev of the Kilbusta is what the Torah refers to as the Chelev on the flanks.
4. However, if one cuts and salts the foreleg in order to extract the blood, he is permitted even to cook it and eat it.
5. The Torah refers to the Chelev on the duodenum as the Chelev on the Dakin.
6. They are forbidden because they pass through the Chelev on the flanks.
7. The strands that are forbidden because of the prohibition against consuming blood are permitted if they are cut and salted in order to extract the blood.
8. However, one is Chayav Kares for eating the membrane that is opposite the hilum of the spleen, and for eating the upper membrane of the kidney.
9. According to one opinion, since it cannot heal, it is no longer considered part of the animal and it is forbidden as Ever Min ha'Chai. According to the other opinion, since it does not decay, it must still have life and is not considered Ever Min ha'Chai.
10. It may be roasted on a spit, because the blood flows from it during the roasting.
11. The same disagreement applies to the testicles and to the blood vessels of the neck.
12. If the head is placed on its side, according to the first version it is forbidden because the blood congeals. According to the second version, if the skull is punctured the blood flows out and it is permitted.
13. According to the second version, the blood flows out of the nostrils and it is permitted even if nothing is inserted into the nostrils.
14. Mar Zutra explains that if Chelev the size of a barely grain remains, the butcher is removed from his position only if the Chelev is in one place. If Chelev the size of an olive remains, he is punished with Malkus even if it is in two or three places.
15. According to Rebbi Meir, the butcher is not believed to claim that he removed the Gid ha'Nasheh, because he maintains that the entire Gid ha'Nasheh must be removed. The Chachamim follow the view of Rebbi Yehudah that only the surface of the Gid ha'Nasheh must be removed, and therefore the butcher is believed.
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