Talmud Bavli
Talmud Bavli

Talmud for Menachot 41:5

אלא טעמא דמעטיה קרא לדם הא לאו הכי הוה אמינא דם ליבעי מלח כיון דמלחיה נפיק ליה מתורת דם דאמר זעירי א"ר חנינא דם שבישלו אינו עובר עליו ורב יהודה אמר זעירי דם שמלחו אינו עובר עליו

And Rab Judah said in the name of Ze'iri, If blood was salted [and one ate of it], one does not thereby commit a transgression.<span class="x" onmousemove="('comment',' According to the principle that whatsoever is salted is counted as hot i.e., as roasted or cooked. V. Hul. 97b.');"><sup>7</sup></span> Moreover Rab Judah on his own authority said, If the sacrificial limbs were roasted and then brought up [on the altar], they are no longer under the denomination of 'a sweet savour'!<span class="x" onmousemove="('comment',' And are not acceptable. Similarly cooked blood would not be acceptable.');"><sup>8</sup></span> - One might have thought that in compliance with the precept a little [salt] should be sprinkled therein, we are therefore taught [that it is excluded from this law].

Jerusalem Talmud Maaser Sheni

HALAKHAH: 7This and the following paragraphs (up to Note 35) are also in Yoma 8:3 (fol. 45a), Ševu‘ot 3:2 (fol. 34b). The parallel discussion in the Babli is Ševu‘ot 22b–23a.“Second Tithe is to be used for eating,” etc. It is to be used for eating, since eating is written regarding it8Deut. 14:23.. For drinking, since drinking is included in eating. From where that drinking is included in eating? Rebbi Jonah understood if from the following (Lev. 17:12): “Therefore, I said to the Children of Israel, no person among you may eat blood.” Where do we hold? If about congealed blood, did we not state9Tosephta Tahorot 2:5.: “Congealed blood is neither food nor drink”? So we must hold as is10Fluid blood., and the Torah called it “eating.” But did we not state11Babli Ḥulin 120a, Menaḥot 21a.: “If he mashed the fat12The fat of domestic animals which from sacrifices is burned on the altar and from profane meat is forbidden as food. and sipped it, congealed the blood and ate it, he is guilty!” How does Rebbi Jonah explain? It is neither food, to accept the impurity of food, nor drink, to accept the impurity of drinks13The Tosephta Tahorot adds explicitly: “If he thought of [the congealed blood] as food, it accepts the impurities of food.” The argument of R. Jonah is not acceptable..
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