Meaning that it will help only in this way, and not by placing it down on the place of the slaughter or on its nostrils so that the blood should flow from there.
 See earlier on in section 68, sub-section 4 in the Rema where it is written that it is customary to remove the brain from the skull prior to salting, and to cut the skull through its length and width so that the membrane will be sliced well.
 The reason is that it would be as meat salted in a vessel without holes.
 There are two reasons for this. a) Because the skull Is a barrier between the blood and the meat and b) For even if blood would be absorbed into the meat, even then the meat would still be permitted for “as it absorbed, so will it release”. The practical difference is that if the head was salted with meat after It had released all its blood and tzir, thereby not allowing for us to say “as it absorbed, so will it release”, even so it is permitted for it did not absorb since the bone is acting as a barrier. This is only if the outside meat on the head was removed from the skull, for if not then all other meat is forbidden since it received blood from the meat of the head. The first of the two reasons is the main reason.
 If it was cooked without having been salted, the marrow is forbidden because a lot of blood is found in the marrow. However, there is not an excess amount of blood, therefore if there is sixty in the pot then even the marrow is permitted.
 It is not comparable to the brain in which salting the head does not suffice. Over there, there are many veins that are full of blood, and it is as if the blood is gathered. The blood in the arteries, however, is released even after a minor salting.
 For there is not so much blood over there, so we try not to salt it with other meat which has much more blood. However, with their type of meat alone, one may salt it together even initially. The Pri Chadash writes that it is customary to salt its meat with all other meat, for we say that its blood is as all other blood of meat.