Especially all the chefs out there will find interesting the seventh chapter of our massekhet beginning on daf TB Pesakhim 74 because it deals with the actual roasting of the korban Pesakh. “MISHNA: How does one roast the Paschal lamb? One brings a spit [shappud] of pomegranate wood and thrusts it into the mouth of the lamb until it reaches its anus, and one then puts its legs and entrails inside it and roasts it all together; this is the statement of Rabbi Yosei HaGelili. Rabbi Akiva says: One does not insert its legs and entrails inside it, as this is a type of cooking. Anything placed inside the offering does not get roasted directly by the fire and is considered to have been cooked. Rather, one suspends the legs and entrails from the spit above the animal’s head outside it. One may not roast the Paschal lamb on the metal spit nor on a metal grill [askela]. However, Rabbi Tzadok said: There was an incident with Rabban Gamliel, who said to his slave Tavi: Go and roast the Paschal lamb for us on the grill.” (Sefaria.org translation)
A basic halakhic principal of the laws of kashrut is “as it absorbs it, so it then emits it-כְּבוֹלְעָהּ כָּךְ פּוֹלְטָהּ. For example, if a pot becomes treif, you kasher it the same way it absorbed the forbidden taste. Since boiling was the method of cooking, you immerse it in a larger pot of boiling water to expel the taste and kasher it. We are forbidden to eat blood; consequently, we have to remove the blood either by salting or by roasting the meat.1 With this basic information, the Gemara asks whether unsalted meat stuffing roasted inside another animals and the outside animal itself are kosher or not? Does the roasting in this case remove all the blood that was exuded from the stuffed meat and absorbed by the outer meat and then exuded with the blood of the outer meat as well?
“The Gemara raises a general halakhic discussion related to the mishna. Rabba said: This stuffing of raw meat inside another animal that is being roasted is permitted, even if the meat that is stuffed inside has not been salted to remove the blood. Abaye said to him: But the meat of the animal being roasted absorbs blood from the stuffing. He said to him: As it absorbs it, so it then emits it. The heat of the fire causes blood to be released from the meat used as stuffing into the meat of the animal being stuffed, and the heat then draws the blood out of that meat as well.
"Let us say that the following mishna supports him: With regard to the heart of an animal, one must tear it and remove its blood before one roasts or cooks it. And if he did not tear it beforehand, he tears it after it is cooked, i.e., roasted, and it is permitted. What is the reason the heart is permitted although there is presumably still blood inside? Is it not because we say that as it absorbs it, so it emits it, and therefore as the heart is roasted the blood is absorbed in the meat and then discharged, so that no blood is left in the meat, and whatever is still inside the hollow part of the heart can be removed when it is torn open? This would support the opinion of Rabba.
"The Gemara refutes the proof: A heart is different because it is smooth and does not absorb much blood. However, generally one does not necessarily rely on the principle that as it absorbs it so it emits it.” (Sefaria.org translation)
This Sugiyah is the basis of the discussion on the status of glass. "...Glass containers, even if one put [hametz] inside for an extended amount of time, and even if they are used with hot food, do not need any kashering, because they do not absorb. Normal washing is sufficient for them. Rem"a: There are those who are stringent and say that even scouring does not work for glass objects, and such is the practice in Ashkenaz and in in these lands (Sma"k and Agur). Silver objects that have glass lining inside called "gishmaltzt" should not be scoured, but if it is on the outside, it does not damage [the kosher status of] the object (Trumat HaDeshen chapter 132)." Shulkhan Arukh, Orekh Hayim, 451:26)
The Sefardim hold that the glass is smooth like the heart and does not absorb the taste at all. Consequently, one may use glassware to cook meat meals, dairy meals, or even Passover without the need to kasher them. The Ashkenazim hold that glass is comparable to earthenware and cannot be kashered at all. There is a minhag, tradition, that one may use drinking glasses for both meat and meat meals because they do not usually hold hot liquids in them.2
1. Leviticus 7:26 "You shall not eat any blood" We are forbidden to eat any blood. When an animal is slaughtered, its blood is poured away. Afterwards, we must soak and salt the meat. This process drains the blood which is in the meat
2. The heat would transfer taste and a forbidden mixture of tastes could happen. Because this is in frequent we do not worry about mixing tastes in drinking glasses.
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