The reason is because it no longer releases blood or tzir, it only absorbs.
 This is if it was washed off thereby causing the pores to have closed. If it wasn’t washed, then even though it may have released all of its blood, it still does not absorb, for it is still releasing tzir. It may also be speaking of a case where all of the blood and tzir was released and the reason is because its pores have closed.
 Meaning, that there are those who permit it with meat that has not been salted at all because when it is later salted it will release its own blood and it will also release other blood.
 Those who permit it do so even with meat that was salted and has released all of its blood. Even in this instance it is permitted by salting it later. ...
 Meaning that initially one should be careful not to place meat that has not been salted at all, or that was salted and has released all of its blood, with meat that is salted but did not conclude the required salting period. Post facto it is permitted. That in which the Mechaber and the Rema wrote regarding meat that was not salted and placed beside a salted piece or that fell to tzir and is permitted by washing and re¬-salting it, is dealing with meat that underwent the preliminary washing. If it did not then it is forbidden even post facto. The Maharshal and Bach ruled that our case can even be dealing with meat that did not undergo a primary washing, for the tzir only has the strength to absorb itself into the meat but not the blood upon it.
 Even for roasting it is forbidden. The reason is that a piece of meat that has no tzir to expel is not subject to the rules of releasing. We do say k'bolo kach polto for meat that has tzir in a case of great loss according to the Rema. When it becomes forbidden, however, it becomes forbidden immediately.
 This is the law even if it completed the required salting period and it was washed and then fell beside meat that did not conclude the required salting period: it is forbidden even post facto because the pores have closed and will now only absorb.
 The reason is because as it releases tzir, it does not absorb, therefore it need not be salted a second time.
 The Rema is to be followed. Therefore, after 12 hours it is forbidden unless there is a great loss. One should not follow the Maharshal who ruled that it may be permitted for up to 24 hours even without a great loss.
 Meaning that when it is washed and re-salted it will release its own blood and the blood it absorbed.
 Meaning that it should be washed and re-salted. The reason is that since it did not go through the required salting period it still has blood to expel, and then the principle that as it expels its own blood it will expel other blood as well applies.
 Why did the Mechaber rule in section 105 that it is considered cooked if it soaked in tzir for as long as it takes water to boil, and here he says that the time is a whole day? It is because over there we are dealing with a different case such as kosher and non-kosher fish that was soaked together. However regarding meat, a whole day is required. Another possibility is because here we are dealing with a case of a vessel with holes, in which any other way would make it prohibited even post facto even according to the Rema. But in a vessel with holes all would agree that it would require a full day. This requires further study.
 This is the view of the Maharshal. Even though in the case of meat salted on top of other meat that was already salted, one need not go back and re-salt it because we say that as long as it expels its tzir it won’t absorb and blood, it is not the same in a case where it fell into tzir. The Maharshal holds that re-washing and re-salting it won’t help. However, according to the Rema one should go back and re-wash and re-salt it, and if it was cooked without a second washing one can permit it in a case of great loss. According to everyone, if the meat was washed off, thus closing it's pores, and then falls into tzir, a second washing and salting won’t help, for now it absorbs the tzir
 The reason is because during the first twelve hours we rule that it is releasing tzir even if it is not a case of great loss. So we can permit it in a case of great loss and say that as it expels its tzir it will expel blood as well. However, after twelve hours it is forbidden even in a case of great loss.
 This washing requires great caution that it not be washed thoroughly, rather just enough to remove any dirt on its surface. If one is not careful, the pores will close since it is after the required salting time, We do not follow the Bach who rules that even a light washing will close its pores.
 That is if it has room to flow, as in a vessel with holes. If it doesn’t have where to flow then even within the required salting period it is forbidden and another salting will not help. Even if the tzir has nowhere to flow, what protrudes from the tzir is nevertheless permitted, and what is in the tzir is forbidden.
 Even the Rashal would agree over here that as it releases its own blood, it will release other blood, since it did not sit for the required salting period. Even if it was washed before it fell into the tzir, the pores don’t close because it hasn’t gone through the required salting period.
 The Maharshal writes that even initially one need not re-wash it. Even those who want to be stringent need only pour a little water over it, for it already underwent the primary washing. The Rema would hold like this as well.
 It is not similar to meat that was salted without a primary washing, for only regarding blood (b'eyn) do we say this since it is thick, but regarding tzir, which is similar to blood, we can say “as it absorbed, so will it release.”
 However, after the required salting period it can be permitted in a case of a great loss or for a meal in honour of a mitzva, but if not, we rule that it is roseiach even after the required salting period,
 The reason is because blood does not flow upwards. Even the part that is in the fatty tzir is permitted, and we don’t say that it flows upwards. One should just remove the klipah from what is sticking out of the tzir.
 The view of the Rema should be followed that if it went through the required salting period and it is not a case of great loss, or if it is after twelve hours, it is forbidden and a second salting will not help even if a great loss is involved. Anything in the tzir becomes immediately forbidden.
 It seems that we are dealing with a case of meat that fell onto the ground before the passage of the required salting time. Nevertheless, one need not be more stringent than to remove the klipah from the place where it touched the ground in the tzir. This is because we are unsure if the ground is considered to be a vessel with holes and may then be rectified with another salting, or if is considered a vessel without holes in which a second salting will not help. Furthermore, if meat that had already expelled all its blood fell into tzir that is on the ground, in which case it would absorb the tzir even in a vessel with holes, it therefore becomes forbidden. However, meat that wasn’t salted at all is permitted even if it fell into a vessel without holes because tzir can’t flow from place to place.
 A salting will rectify it, and it will release it. Only meat that is in the process of being salted that fell into a vessel without holes is forbidden immediately. However this does not apply to meat that was never salted and then became mixed with salty pieces in a vessel without holes which can be made permissible by salting it,
 Even though we ruled stringently regarding meat that fell into tzir that is on the ground as a precautionary measure (and of doubt) so that one will not come to be lenient in a case of meat that fell into blood that is on the ground. This is not the case here, rather the doubt is regarding the tzir, that it might not be present.
 A small amount, meaning that there is not a ratio of sixty against the water, however we do require a majority against the tzir.