I would like to make the argument that when one finds a blood spot or meat spot in an egg, only the blood spot or meat spot needs to be removed. The rest of the egg is kosher and can be eaten.
(כו) וְכָל־דָּם֙ לֹ֣א תֹאכְל֔וּ בְּכֹ֖ל מוֹשְׁבֹתֵיכֶ֑ם לָע֖וֹף וְלַבְּהֵמָֽה׃
(26) And you must not consume any blood, either of bird or of animal, in any of your settlements.
(א) דָּם הַנִּמְצָא בְּבֵיצִים, אָסוּר, וְלִפְעָמִים כָּל הַבֵּיצָה אֲסוּרָה. וְלָכֵן כְּשֶׁעוֹשִׂים מַאֲכָל עִם בֵּיצִים יֵשׁ לִבְדֹּק אוֹתָן.
(1) The blood found in eggs is forbidden, and occasionally, it is forbidden to eat the entire egg.1Because of blood spots. Therefore, when using eggs in any food, the eggs must be examined [for blood spots].
(י) בֵּיצָה אַף עַל פִּי שֶׁרְאוּיָּה לְגָמְעָהּ חַיָּה, מִכָּל מָקוֹם, כֵּיוָן דְּזֶה הֲוֵי רַק אֲכִילָה עַל יְדֵי הַדְּחַק, אִם בִּשְׁלָהּ הָעוֹבֵד כּוֹכָבִים, אֲסוּרָה, וְכֵן כָּל כַּיּוֹצֵא בָּזֶה.
(10) Even though an egg is fit to be swallowed raw, nevertheless, since it is only eaten in this manner in unusual circumstances, if it is cooked by a non-Jew, it is forbidden [to be eaten]. This ruling applies to similar types of food.
(ב) ביצה שנתבשלה במים בקדירה חולבת מותר לתת אותה בתוך התרנגולת אפילו לכתחלה אבל אם נתבשלה בקדרה עם בשר ואפילו בקליפה אסור לאכלה בכותח: הגה ויש מחמירים בצלייה ובישול לאסור נותן טעם בר נותן טעם (ריב"ן בשם רש"י ובארוך כלל ל"ד הביא המרדכי וא"ז) והמנהג לאסור לכתחילה ובדיעבד מותר בכל ענין (ארוך) ודוקא לאכול עם חלב והבשר עצמו אבל ליתנן בכלי שלהם מותר לכתחלה (באיסור והיתר הארוך) וכן נהגו וכן אם לא נתבשלו או נצלו תחילה רק עלו בכלי של בשר מותר לאכלן עם חלב עצמו וכן להפך (סברת עצמו) וכן אם היה הכלי שנתבשלו או נצלו בו לפגם שלא היה בן יומו נוהגין היתר לכתחילה לאכלן עם המין השני (שם בארוך) וכל זה כשהמאכל אינו דבר חריף אבל אם היה דבר חריף כגון שבשלו דברים חריפים בכלי של בשר אפי' אינו בן יומו או שדכו תבלין במדוך של בשר אם אכלו בחלב אוסר אפילו בדיעבד עד דאיכא ס' נגד הבשר הבלוע בהם (בארוך כלל כ"ד וכן משמע בתשובת הרשב"א סי' תמ"ט וב"י סי' צ"ו בשם סה"ת והגהו' ש"ד סי' ס"ב בשם מהר"ש ואגור בשם מרדכי) ומכל מקום לא מקרא מאכל דבר חריף משום מעט תבלין שבו רק אם כולו הוא דבר חריף ורובו ככולו וע"ל סימן צ"ו:
(2) An egg that was cooked in water in a dairy pot - it is permissible to put it into a chicken, even before the fact. But if it was cooked in a pot with meat, even in its shell, it is forbidden to eat with kutach. There are those that are strict with roasting and cooking and prohibit second-degree taste (Rivan in the name of Rashi, Aruch 34 quotes the Mordechai and ...) and the custom is to prohibit it before the fact. After the fact, it is permissible in every way (Aruch). This [prohibition] is only eating it with milk or meat itself, but it is permissible to serve it on their dishes before the fact (Issur v'Heter, Aruch) and that is the practice. Also, if they weren't initially cooked or roasted, rather they were just on a meat plate, it is permissible to eat them with milk, and the inverse (his own reasoning). Also, if the vessel that they were cooked or roasted in was rancid - meaning it was not used for cooking food within 24 hours - we are lenient even before the fact to eat them with the other type (Aruch, ibid). All of this is assuming that the food is not sharp, but if it was sharp - e.g. you cooked sharp things in a meat pot even if it has not been used that day, or you crushed spices with a meat pestle, if you [cooked] it in milk, it's prohibited even after the fact, until there is 60 times the meat that is absorbed in them. ... And in any event, [this is not with regards to] an instance of sharpness on account of a small [amount of] spice in it, only if it is entirely sharp.
(G) egg Which has a chick Or a drop of blood cooked with others It takes sixty-one cancel Her Emigration:
(7) ...An egg that has a chicken in it or a drop of blood that was cooked with other eggs, needs 61x more to nullify the prohibited taste that it emits.
(ב) יש מי שאומר שלא אמרו דבר שיש לו מתירין אלא כשהמתיר עתיד לבא על כל פנים או אם המתיר בידו לעשותו בלא הפסד אבל דבר שאינו בידו ואינו ודאי שיבא המתיר אינו בדין דבר שיש לו מתירין לפיכך ביצה של ספק טריפה שנתערבה באחרות אינו בדין דבר שיש לו מתירין לפי שאין המתיר בודאי ואינו בידו:
(2) There are those who say, that it should not be said a thing will be permitted (d'var sheyesh lo matirin) except when it is inevitable or it can be made permissible without [monetary] loss. But if it is not possible to make or inevitable that it will become permissible, it is not judged to be a thing that will become permissible (d'var sheyesh lo matirin). Therefore, if there is a doubt [regarding] an egg [from] a sick (trefa) [chicken] which gets mixed with other [eggs] it does not have the ruling of a thing that will be permitted (d'var sheyesh lo matirin) since it is neither inevitable nor possible to make it permissible.
(יד) ביצה אף על פי שראויה לגומעה חיה אם בשלה עובד כוכבים אסורה:
(14) Egg, even though it may be swallowed raw, if it is cooked by a non-Jew, is forbidden.
(ד) מי ביצים ושאר משקים כולם הוי בכלל מי פירות: הגה ובמדינות אלו אין נוהגין ללוש במי פירות ואפילו לקטוף המצות אין נוהגין רק לאחר אפייתן בעודן חמין ואין לשנות אם לא בשעת הדחק לצורכי חולה או זקן הצריך לזה:
(4) Egg liquid and all other liquids are generalized with fruit juice. REMA: and in these countries [Ashkenaz] it is not practiced to knead in fruit juice and even to batter the Matzot is only practiced after they are baked and still hot. One should not deviate from this when not a time of need. The needs of the sick or elderly are [examples] of this.
ודם האדם אסרוהו חכמים מפני מראית העין, ולפיכך אמרו (שם כב א) דם שבין השנים מוצצו ובולעו, ושעל הפת גוררו מעליו ואוכל הפת. וכן דם ביצים מתר, שאין אני קורא בו דם עוף, ולא מין בשר הוא ואפילו התחיל להתרקם, וכן דעת רבותינו בעלי התוספות (חולין סד ב, ד''ה והוא) וכדמשמע בפשטא דבריתא בכרתות (כא א). זהו דין תורה, אבל חכמים אסרו ביצה ש [נ] רקמה, וסמכו הדבר לקרא דשרץ השורץ (שם יא מב). ולכן אסרו דם ביצים משום ספק רקום, אבל כל שאין בו ספק רקום, לא אסרוהו אלא משום מראית העין, ולכן דם ביצים הנמצא בחלבון, זורק הדם ואוכל השאר, ויש מחמירין בנמצא בקשר וחוץ לקשר לאסר כל הביצה.
Sefer HaChinukh, Mitzvah 148
But the Sages forbade the blood of people because of appearances. And therefore they said (Keritot 22a), "Blood that is between the teeth, he should suck and swallow; and that is on the bread, he should scrape it off of it and eat the bread." And so [too] is the blood of eggs permitted - as I do not call it the blood of the fowl, and it is not from the meat, even if it has started to form. And such is the opinion of our teachers, the Masters of the Tosafot on Chullin 64b, s.v. vehu, and as is implied from the simple meaning of the bereita in Keritot 21a. This is the law of the Torah. But the Sages forbade an egg that has [been] formed, and supported the thing with the verse of "the swarming creature that swarms" (Leviticus 11:42). And hence they forbade the blood of eggs on account of the doubt - that [perhaps] it formed. But anything that does not have a doubt of formation, they only forbade on account of appearances. And so, [regarding] blood of eggs found in the white, one should throw out the blood and eat the rest. But there are those that are stringent when it is found on the union and outside of the union [of the egg], to forbid the whole egg.
https://www.chabad.org/library/article_cdo/aid/82684/jewish/Kosher-Eggs.htm
Only eggs from kosher fowl are kosher. These include chicken, Cornish hens, many ducks, geese, and turkey.
The prohibition of eating blood applies even to the smallest drop of blood, and thus any blood spots found in an egg renders the egg non-kosher.
Each egg should be opened into a clear dish or glass and checked for blood spots before it is cooked or combined with other food. If a blood spot is found, the whole egg must be discarded, and the cup or dish should be immediately and thoroughly washed with cold water.
When boiling eggs, it is customary to boil at least three eggs at a time. Some people have a separate pot just for boiling eggs.
If a blood spot is found in a boiled egg, the whole egg must be discarded.
https://oukosher.org/blog/kosher-professionals/eggs-and-blood-spots/
Eggs And Blood Spots
In the past, most eggs came from fertile hens. It was beneficial to the farmers because a fertilized hen’s increased hormone levels stimulate more egg production. Of course, fertilized eggs will also, in the right conditions, grow into chickens. In modern commercial egg operations, this hormone enhancement is achieved (and controlled), by artificial means through the feed. The eggs themselves are not fertile; they will never develop into chickens. While in the past, every blood spot might have signified the beginning of a new embryo (safek sheretz ha’of), today’s commercial methods virtually insure that this is not the case.
It is in light of this modern reality that Harav Moshe Feinstein, zt”l, (Igros Moshe, Yoreh Deah 1:36), clarifies that blood spots found in commercially produced eggs do not present any fundamental kosher problem. With respect to fertile eggs in the past, where a significant doubt existed that the blood might represent a new embryo, it was necessary to throw out the entire egg if it had a blood spot. This is also the reason why a minimum of three eggs were boiled at one time – if one of them had a spot, it would be batel b’rov to the other two. Today, however, the only concerns are maris ayin or dam beitzim (a small amount of blood from a broken blood vessel in the hen, which is not forbidden). As a result, the entire egg is never assur and mei’ikar hadin removal of the blood spot would suffice. Moreover, since the issur is not intrinsic to the egg, there is no problem with cooking a single egg in a pot. Rav Moshe, however, writes that it is a proper practice to dispose of the entire egg even today, as eggs are not expensive and a person does not incur any significant loss. Therefore, the requirement to check each egg remains in effect, as does the requirement to dispose of eggs containing actual blood spots. Nevertheless, in cases of doubt, difficulty or error, eggs are kosher, even if checking was not done properly; moreover, if blood spots are discovered during or after cooking, there is no problem with the preparation utensils.
Note: Fertilized eggs are available in the marketplace and are sold at a premium. When purchasing organic or natural eggs, a consumer should be careful to check the carton and/or contact the egg producer. Consumers wishing to consume fertile eggs should consult a competent Posek for guidelines. Some kashrus agencies will not certify eggs that are intentionally produced as they were in the past, because of the halachic complexities pertaining to those eggs.
When is Checking for Blood Spots In Eggs Required?
The accepted practice is to check each individual egg prior to use.
• If checking is overly difficult, such as at night on a camping trip, for example, where there is no available good light, one may eat eggs without checking.
• There is no problem with eating eggs cooked in the shell (boiled or roasted), even though these cannot be checked.
If one is in doubt whether the eggs have been checked, it is permitted to eat the food.
Blemishes Found in Eggs – What am I Seeing?
Commercial eggs undergo a screening process called ‘candling,’ which identifies eggs that are blemished. Despite candling, a small percentage of eggs found on store shelves still have various blemishes. This is especially pronounced in eggs with colored shells (such as brown eggs). Some definitions:
- Protein Spots: By far the most common blemishes found, these are formed by a microscopic “seed” of foreign matter that enters the egg during the early stages of development. Though found in both brown and white eggs, they are more prevalent in brown.
- Generally, these look like thick clear jelly in the egg white and may be any size. If the “seed” speck is visible, it looks like a reddish brown piece of dirt at the center of the spot.
- When appearing on the egg yolk, one generally only sees the “seed” speck.
Whether in the white or yolk, these blemishes present no halachic concerns and the eggs may be consumed without further action.
- “Blood” Spots: Far rarer than protein spots, these generally appear in the egg yolk. When the egg is released it breaks through a membrane containing a large blood vessel. Sometimes, a small amount of blood ends up in the egg. However, this dam beitzim is not forbidden. The spot will actually look like a drop of blood: red in color with a uniform round shape. When seen, the egg should be discarded.
- If noted after cracking several eggs, the eggs without the spots may be used after the egg with the blood spot is removed.
- If the eggs are scrambled prior to removal: If the spot is visible, it should be removed. If not, there is no problem with going ahead and cooking the batch.
- If the blood spot is noticed after cooking, the individual egg with the spot should not be eaten. However, there is no problem with the utensils or with other eggs cooked in the pan.
- If separating the egg whites and yolks, if one notices the spot after the white is separated and mixed with others, there is no problem. The yolk with the spot, however, is discarded.
- Greening: When eggs are boiled for too long, the yolks will often turn green. This is not an indication of any issue and may be ignored.
The vast majority of commercially available eggs are not fertile. While it cannot be guaranteed that no eggs are fertilized, the incidence is so small as to be halachically insignificant. Therefore, while, as a matter of practice, we are careful not to eat eggs with blood spots, no fundamental issur is associated with blood found in commercial eggs (unless specifically sold as “fertilized” ) . Moreover, most spots found in eggs are not blood spots and present no halachic problem whatsoever. That said, the position of the Rema to check every egg, as reiterated by Rav Moshe Feinstein remains the accepted and normative position. OU restaurant and catering policy is to check all eggs.
Contemporary Halakhic Problems, Vol III
Part I, Chapter III Kashrut
Author: J. David Bleich
Moreover, as Rabbi Aronzon notes, there is reason to assume that even those authorities who forbid the use of musk in food products would permit the use of lanolin as a food additive. Magen Avraham, Oraḥ Hayyim 216:3, forbids the use of musk, but nevertheless concedes that were the secretion to be "mere dust" before being made into musk it would be permissible; his sole problem is that this fact is unknown. The principle established by Magen Avraham is, however, clear: a substance is not forbidden as yoze unless it is edible at the time it is secreted; a secreted substance that is inedible at the time of its secretion, or becomes inedible thereafter, remains permissible even if its nature is such that it will develop naturally into, or be used in conjunction with, a proper foodstuff.47 Thus, a bird born of an egg laid by a tereifah is kosher: The egg, itself the yoze of a forbidden substance, becomes putrid before the embryo develops. Although the egg remains a potential food product even in its putrid state, the bird hatched from the egg is kosher because the egg earlier became inedible.48 [This is in contradistinction to the principle governing the consumption of the forbidden substance proper, i.e., that so long as the forbidden foodstuff is designed for use in conjunction with an edible food product it remains forbidden even if the forbidden substance is itself inedible. The best example of the application of that principle is the prohibition against use of sourdough itself on Passover. Although sourdough itself cannot be eaten either by man or beast, when added to dough, it plays a highly significant role in the baking of bread. Since this is the function and purpose of sourdough it is forbidden even though it is itself totally inedible.]49 Lanolin, in all likelihood, is entirely inedible when secreted as wool grease. Moreover, it should be noted, the recovery process, which most commonly consists of scouring with warm water containing soap and sodium carbonate,50 presumably involves use of substances that impart a foul taste to the lanolin and thereby render it unfit for consumption. Once a product has been rendered unfit for consumption, it is no longer a forbidden substance and there is no prohibition against its dilution in other food products.
https://www.star-k.org/articles/kashrus-kurrents/1089/industrial-eggs-not-as-simple-as-it-may-seem/
Blood Spots
The next kashrus issue involves blood spots that are occasionally found in eggs. The Gemara Chulin discusses the status of eggs in which blood is found. A blood spot was typically considered by Chazal as an indication that the egg had been fertilized, and any resulting embryo that had formed would be prohibited. There is a significant discussion amongst the Rishonim concerning distinctions as to the location of the blood spot and whether the entire egg must be discarded or only the blood spot is prohibited. The Ram”a quotes the minhag that, in order to follow all opinions, the entire egg should be discarded regardless of where the blood spot was found. This is indeed the custom in kosher households. Were this to be the requirement for industrial eggs, however, it would be impossible to guarantee that such eggs are free of blood spots. The processing of eggs is monitored by factory workers, not the mashgiach, and with thousands of eggs being processed every hour, it is impossible to guarantee absolutely no blood, despite the USDA “Kosher”statement. Indeed, new egg processing equipment is being designed that eliminates human oversight entirely. Fortunately, such a rigorous oversight is not halachically required.
The Mechaber states explicitly that roasted eggs may be eaten even though it is impossible to check them for blood spots, and the Ram”a explains that the rationale for this is based upon the right to rely on the majority of eggs that have no blood spots. The Ram”a notes, however, that the minhag is to check eggs during the daytime when it is possible – but clearly allows the use of unchecked eggs at night since the option of checking them is not available. Concern over blood spotted eggs today is further mitigated by the fact that the vast majority of eggs sold for food are derived from hens that have never been near a male in their lives. Hens are segregated in huge coops at times containing up to a million birds at a time – for the sole purpose of converting chicken feed into eggs. Such eggs are referred to in the Gemara as Safna Me’ar’ah, and the blood found in such eggs would never prohibit the entire egg. The Iggros Moshe, Yoreh De’ah: 36 discusses the status of blood spotted eggs in countries where such eggs predominate and notes that the Minhag is still to discard the entire egg. However, in cases where a blood spotted egg was cooked in a pot with another egg, there is no basis to be concerned with the status of the other egg or the pot (unless one is aware that it is definitely from a fertilized egg).
https://www.star-k.org/prev_questions
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Halacha Questions
- I have been noticing that the eggs that I have been buying have a lot of spots on them. I read that about 25-30% of brown eggs, irrespective of brand, typically have what are referred to as pigment or protein spots next to the yolk or floating in the albumen. Can you eat eggs which have these protein spots? How do I know what is blood and what is a protein spot?
You can eat eggs with protein spots. The way to tell the difference between protein spots and blood spots is that protein spots are asymmetrical and brown whereas blood spots are symmetrical and red. If it isn’t red then it is fine.
- Hi- I have a question. I like to eat omega rich free range eggs. If you crack them one at a time, you are likely to find red spots especially in the yolk. If I boil them several at a time, can I eat them without knowing if those particular eggs have spots? Thanks.
When an egg is boiled, any blood spots in the yolk will transfer to the white part of the egg, and will turn from red to brown. The egg should not be eaten if a brown spot is readily visible on the white of the egg. Often there is a purplish spot in the yolk, but this is not blood and the egg can be eaten. Blood spots found in raw eggs are a problem whether they are found in the yolk or in the white part of the egg. [Comments or questions regarding this answer can be emailed to [email protected]]
https://shulchanaruchharav.com/halacha/the-law-of-blood-found-in-an-egg/
The law of blood found in an egg
- Created February 12, 2018
- Author Rabbi Yaakov Goldstein
- Category Kashrus
The law of blood found in an egg:[1]
The Torah prohibits one to eat blood of a creature. The Talmud and Poskim discuss whether this prohibition applies also to blood found in an egg. In other words, is the blood in an egg considered the blood of a creature or not.[2] While the final Halachic ruling follows that all egg blood is at the very least Rabbinically forbidden to be consumed due to Maras Ayin[3], nevertheless, the egg itself is at times permitted to be eaten after discarding the blood. This matter depends on where the blood was found, and whether the egg was fertilized by a male chicken or not.[4]
A. Fertilized egg [Mufaros[5]]:
The status of the blood:[6] Blood [of a fertilized egg[7]] which is found in the area of the start of the formation of a chick [i.e. the Rokeim Haefroach] is Biblically forbidden to be eaten under the penalty [of lashes]. If one is unsure if this blood is from the formation of the chick, it is not Biblically forbidden to be eaten, although the Sages prohibited it.
Must one throw out the entire egg or only the blood:[8] If the blood is found on the yolk of the egg, then the entire egg is forbidden; both the white [Chelbon] and the yellow [i.e. Chelmon].[9] If, however, the blood is found on the white of the egg, then some Poskim[10] rule one is to discard the blood and the remainder of the egg is permitted. However, other Poskim[11]rule that in certain cases, the entire egg is forbidden. Practically, the custom of Ashkenazi Jewry is to forbid the entire egg irrelevant of where blood is found, whether it is found on the Chelmon or the Chelbon.[12]
B. Unfertilized egg [Muzaros]:[13]
[Blood that is found in an unfertilized egg is only Rabbinically forbidden to be eaten due to Maras Ayin.[14] Thus] if blood is found in Muzaros eggs [i.e. unfertilized eggs[15]], it is permitted to throw out the blood and then eat the remaining egg.
C. Status of eggs today:[16]
The vast majority of eggs on the market today[17] are unfertilized and hence do not contain Biblically forbidden blood.[18] Based on this, some Poskim[19] rule that if blood is found in a typical store-bought egg today, the egg is permitted and the blood is to be discarded.[20]Other Poskim[21], however, suspect for a minority of fertilized eggs that make it to the market, and hence forbid the entire egg.[22] Practically, one is to be stringent to discard the entire egg, and so is the widespread custom today, although some are lenient to simply discard the blood.[23]
Summary: If one finds a blood spot in a store-bought egg, it is proper to discard the entire egg. Nonetheless, some are lenient to simply discard the blood, and permit eating the remainder of the egg. Q&A What is the law if one found a blood spot in a mixture of many eggs?[24] Coming up in Part 2 |
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[1] Tur and Shulchan Aruch Y.D. 66; Kerisus 20b; Chulin 64b
[2] See Kerisus 21a
[3] Teshuvos Rashba 1:46; Michaber Y.D. 66:7 and Tur 66:7 even regarding Muzaros; Based on Chulin ibid as explained in Beis Yosef 66:7
Other opinions: Some Poskim rule that certain bloods found in eggs are permitted to be eaten. [Riy, brought in Tur ibid, regarding blood found outside of Kesher]
[4] The difference between fertilized and unfertilized eggs comes down to whether a rooster has been involved or not. Hens do not need a rooster to lay an egg; they do so on their own every 24 hours simply according to light patterns. However, if a rooster does mate with a hen, the eggs she produces are fertilized and, under the right incubation conditions, can bear chicks. If a rooster is not involved it means that there is zero possibility of the egg ever becoming anything more than just that.
[5] Mufaros refer to eggs that have received male fertilization and hence can develop into a chick.
[6] Michaber Y.D. 66:2; Tur 66:2; 2nd answer of Tosafus Chulin 64b and Rosh 63; Rashba Chulin 64b; Toras Habayis Aruch 3:5-9; Shut Rashba 1:66
Other opinions: The Mishneh in Kerisus 20b states one is not Biblically liable for eating blood of an egg. Some understand this to apply to all eggs. [1st answer of Tosafus Chulin 64b and Rosh ibid, brought in Beis Yosef 66:2] Accordingly, some Poskim rule that egg blood is only Rabbinically forbidden. [Rambam Machalos Assuros 3:8; Chinuch Mitzvah 148]
[7] Michaber 66:7; Braisa in Kerisus 64
[8] Michaber 66:3; Chulin 64b
[9] Michaber ibid; Tur 66:3 in name of Geonim; Rif; Rambam Machalos Assuros 3
[10] Michaber 66:3; Rif; Rambam Machalos Assuros 3; Tur 66 in name of Geonim; Those countries that are lenient like the ruling of the Michaber regarding blood found on the white are to discard a peels worth of the egg together with the blood. [Rama ibid; Aruch; Semag]
[11] Rama ibid “Some opinions rule that if blood is found on the white knot that connects the yolk to the white and the blood slightly extends outside this knot, the entire egg is forbidden. [Rosh; Rashba; Rashi; Tosafus; Tur 66] Furthermore, there are those who are stringent to forbid the entire egg even if the blood did not spread past the knot.” [Issur Viheter Haruch 42]; Furthermore, some Poskim rule that blood found on the Chelbon is more severe then blood found on the Chelmon, and if the blood is found on the Chelbon, everything is forbidden. [Rav Avraham Halevi, brought in Shach 66:8; Taz 66:2; Bach 66; Lechem Chamudos p. 38; Rokeiach 447; Rashal; Peri Chadash 66]
[12] Rama ibid
The reason: Due to the above dissenting opinion, the custom in these countries is to forbid the entire egg irrelevant of where blood is found, whether it is found on the Chelmon or the Chelbon. [Rama ibid] The reason for this is because we are no longer expert as to what is considered the Kesher of the egg. [Toras Chatas 62:1, brought in Shach 66:8 and Taz 66:2] Alternatively, the reason is because we suspect for the opinion who holds that blood found on the Chelbon is more severe then blood found on the Chelmon, and hence we forbid the entire egg whether the blood was found on the Chelmon or Chelbon, to suspect for both opinions. [Shach ibid; Taz ibid; Bach 66; Rokeiach 447; Lechem Chamudos p. 38; Rashal]
[13] Michaber Y.D. 66:7; Tur 66:7; Braisa in Kerisus 64b “Eggs which are Muzaros may be eaten by the strong minded”; Rashba Chulin ibid; Toras Habayis Hakatzar 3:5; Yabia Omer 3:2; Yechaveh Daas 3:57; Igros Moshe 36; Minchas Yitzchak 1:106; 4:56
How does blood grow in an unfertilized egg? A blood spot inside an egg do not indicate a fertilized egg. They can be caused by the rupture of a blood vessel on the yolk surface during formation of the egg in a hen’s reproductive system or by a similar accident in the wall of the oviduct. They can also be a result of a vitamin A deficiency, genetics, or some random occurrence. Mass candling methods reveal most eggs with blood and those eggs are removed. However, even with mass scanners, it’s impossible to catch them all. [Taken fromhttps://www.incredibleegg.org/eggcyclopedia/b/blood-spots/]
Other opinions: Some Rabbanim rule that unfertilized eggs are only permitted if the egg has begun to spoil, otherwise, all eggs with blood are forbidden, whether fertilized or unfertilized. [Rav Mordechai Eliyahu, brought in Sefer Kashrus Kehalachah [Edrey] p. 21]
[14] Rashba Chulin ibid; Toras Habayis Hakatzar 3:5; Beis Yosef Y.D. 66:7
The reason: As egg blood is only Biblically forbidden if it is the start of the development of a chick. Thus, an unfertilized egg which will never develop a chick will never be Biblically forbidden, as such blood can never form into a creature. Nevertheless, the blood itself is Rabbinically forbidden to be eaten and thus must be discarded [due to Maaras Ayin]. [Rashba ibid]
Other opinions: Seemingly according to the Riy, brought in Tur 66:3 the blood is completely permitted to be eaten.
[15] Muzaros are eggs that have not received male fertilization and hence can never develop into a chick. [Shach 66:14; Beir Hagoleh 66; Tur 66:7; Rashi Chulin ibid; Rashba;] The actual term Muzaros refers to eggs that have begun to rot and become stringy. [Beis Yosef 66:7] Such eggs are also known as Safna Deara, as they are developed from the heat of the ground. [Tur ibid] Based on this latter definition, some Rabbanim rule that unfertilized eggs are only permitted if the egg has begun to spoil, otherwise, all eggs with blood are forbidden, whether fertilized or unfertilized. [Rav Mordechai Eliyahu, brought in Sefer Kashrus Kehalachah [Edrey] p. 21]
How to determine if an egg is not fertilized: Some Poskim rule one can only consider an egg as unfertilized if the chicken who laid the egg was closed up in a coop [for the entire duration of its development], or if there were no male chickens found for a distance of 60 houses. [Toras Chatas, brought in Chidushei Rav Akiva Eiger 66:7] Other Poskim rule that if there is a river without a bridge that prevents the male chickens from crossing then it is also valid. [Minchas Yaakov ibid] Other Poskim rule the chicken must be closed in its coop for 21 days of its development. [Peir Chadash 66:13, brought in P”M 66 S”D 14, Rav Akiva Eiger ibid]
[16] See Yabia Omer 3:2; Yechaveh Daas 3:57; Igros Moshe Y.D. 1:36; O.C. 3:61; Minchas Yitzchak 1:106; 4:56; Shevet Halevi 2:22; Hakashrus 12:33-35
[17] In Minchas Yitzchak 4:56 it states that 99% of market eggs are not fertilized
[18] Nearly all eggs sold commercially are produced by hens that have not mated [i.e. Muzaros], says Lauren Cobey, media representative for the American Egg Board [AEB]. There are no males kept near the female chickens and the eggs are laid without any fertilization. Nevertheless, there are a minority of eggs that are Mufaros. This at times occurs when the egg farmer also develops eggs for chicks and the excess eggs he sells as eggs.
[19] Yabia Omer Y.D. 3:2; Yechaveh Daas 3:57; Igros Moshe O.C. 3:61 writes that certainly it is permitted from the letter of the law if not found by the Kesher due to the majority, however, see next footnote for his conclusion
[20] The reason: As although there remains a minority of eggs which are fertilized and sold on the market, nevertheless, certainly one follows the majority in this regard. [Igros Moshe ibid]
[21] Tefila Lemoshe brought in Pischeiy Teshuvah 66 is stringent by Safek egg; Minchas Yitzchak 1:106; 4:56; Shevet Halevi 2:22; Conclusion of Igros Moshe Y.D. 1:36 that initially one is to be stringent to discard the entire egg, as eggs are cheap. This certainly applies if the blood is found on the Kesher of the egg, in which case one is to be stringent from the letter of the law as possibly such blood can only be found on Muzaros egg; Rav Mordechai Eliyahu, brought in Sefer Kashrus Kehalachah [Edrey] p. 21; Mishneh Halachos 4:96; Teshuvos Vehanhagos 2:384
[22] The reason: As since there are a minority of eggs on the market that are fertilized, therefore one must suspect for this minority. The reason for this is because it is much more common for a fertilized egg to contain blood, and hence whenever we find blood in the egg we suspect it was fertilized. [Tefila Lemoshe brought in Pischeiy Teshuvah 66:2 Minchas Yitzchak ibid]
[23] Hakashrus ibid
[24] Minchas Yitzchak 4:56; Igros Moshe ??: Hakashrus 12:36
https://torah.org/torah-portion/weekly-halacha-5761-kedoshim/
BLOOD in EGGS:
A blood spot in an egg is not kosher and could possibly render the entire egg not kosher. However, blood in an egg is not forbidden because of the prohibition against blood; rather, it is forbidden because it indicates the beginning of the formation of an embryo inside the egg, and we are forbidden to eat embryos(2).
The majority of eggs, however, do not contain blood. Accordingly, one is not required to inspect an egg to see if there is blood in it, since we can assume that this egg is like the majority of eggs, which are blood-free(3). Since, however, it is an age-old custom(4) ??practiced throughout the entire Diaspora(5) ? to inspect raw eggs before using them, we do inspect them(6). [It is permitted to eat hard-boiled eggs which were not checked before cooking and cannot be checked once they are cooked, since in this case we rely on the fact that the majority of eggs are blood-free7.] B’dieved, if the eggs were not inspected, the food may be eaten(8).
Nowadays, there is an additional factor to consider. In the United States, Israel, and other countries, the vast majority of eggs are “battery eggs” from which chicks are not hatched. Thus any blood found in them does not prohibit their use. All that is required is to throw away the blood spot; the rest of the egg is permitted. Several contemporary poskim hold, therefore, that today we may be lenient with blood spots in eggs and permit eating the egg, the food with which it was mixed, and the utensils in which it was cooked(9).
Harav M. Feinstein takes a stricter approach(10). Although he, too, agrees that according to the basic halachah, battery eggs are permitted, he still advises that it is proper to be stringent and throw away the entire egg, since there is a minority of eggs on the market which are not battery eggs(11). Harav Feinstein reasons that the centuries-old custom of inspecting eggs and throwing out the bloody ones should not be abandoned(12), particularly since eggs are relatively cheap and people do not consider throwing away a bloody egg to be an unjustifiable sacrifice(13). Based on this view, the following rules apply:
- All eggs should be checked for a red or dark black spot. A brown spot is not a problem(14).
- If a spot is found, the egg should preferably be thrown out. If a lot of blood is found [especially if it is found in different parts of the egg], it is strongly recommended that the entire egg be thrown out, since this is a marked indication that it may not be a battery egg(15).
- If the egg was not checked and blood was found later when the egg was mixed together with other eggs or other food, the mixture does not have to be thrown out. The blood itself must be removed and discarded.
- Once the blood is mixed into the food and cannot be removed, the food is nevertheless permissible to eat. The dishes do not become non-kosher nor do they have to undergo a koshering process, although it is proper to wait 24 hours before using them again(16).