Bishul Akum: Difference between revisions

# The Chachomim<ref>This gezeirah is d’rabanan in nature (Meseches Avodah Zarah 38b, Yerushalmi Meseches Avodah Zarah 2:8, Ran Meseches Avodah Zarah page 28 “rebbe,” Rosh Meseches Chullin 3:61,  Issur V’heter 43:1, Rambam Hilchos Machalas Asuros 17:9, Shulchan Aruch Y.D. 113:16, Aruch Hashulchan 113:1, Sdei Chemed mareches bais page 133:69, see Teshuvos V’hanhagos 3:247 who seems to say there is a semach to a d’oraisa and therefore one should be very careful with these halachos).  Refer to Kav Hayosher 75:5. </ref> enacted a gezeirah forbidding food that was cooked by a non-Jew.<ref>Meseches Avodah Zarah 35b.</ref> However, it is permitted to derive benefit from the food.<ref>Meseches Avodah Zarah ibid. </ref>

# There are a number of reasons for this gezeirah. The opinion of Rashi<ref>Rashi (Beitzah 16a s.v. ein and Avodah Zarah 35b s.v. v’hashlakos) and Tosfot (Avoda Zara 38a). Refer to Rambam Hilchos Machalas Asuros 17:15, Tur Y.D. 113, Ramban Meseches Avodah Zarah 35b.</ref> is that chazal wanted to prevent socializing with non-Jews, which might lead to intermarriage<ref>Devarim 7:3. </ref> (chasnus).<ref>Rambam ibid, Issur V’heter 43:1, Tur Y.D. 112. Refer to Pardes Yosef Vayeichi 49:page 838 (new). The issur applies even if one may not come to intermarriage (Refer to Rashba 1:248, Ramban Meseches Avodah Zarah 35b, Levush Y.D. 113:1, Shevet Hakehasi 6:273). There is no difference if the non-Jew bows down to idols or not in regard to this halacha (See Pri Tohar 112:3, Matei Yehonosson 112, Rav Poalim Y.D. 4:17, Yechaveh Daas 5:54, see Rav Poalim Y.D. 4:17, Shema Shlomo Y.D. 2:67, Shulchan Melachim pages 194-198).  Regarding whether an issue of bishul akum exists if there will be animosity see Taz Y.D. 152:1, Shach on Taz ibid, Chavos Yuer 66, Shulchan Melachim pages 189-194 in depth. </ref> Rashi in Meseches Avodah Zarah<ref>38a “m’d’rabanan.” Refer to Tur 113, Ha’go’es Ashri Meseches Avodah Zarah 2:28, Levush 113:1, Chochmas Adom 66:1. </ref> says that we are concerned that the non-Jew will mix in a non-kosher item into the food.<ref>Refer to Bishul Yisroel page 3:footnote 1 on the two views of Rashi. </ref> Most poskim agree with the first reason.<ref>Rambam Hilchos Machalas Asuros 17:9, 15, Tosfas Meseches Avodah Zarah 38a “ela”,  Issur  V’heter 43:1, Tosfas Harid Meseches Avodah Zarah 35b, Ohr Zeruah Meseches Avodah Zarah 2:190:page 53, Tur 113, Bais Yosef 113, Bach, Levush 113:1, Taz 1, Shach 1, Prisha 3, Chochmas Adom 66:1, Pischei Teshuva 113:1, Aruch Hashulchan 2, 6, Kaf Hachaim 1, Chelkes Binyomin 113:1. The Halichos Shlomo Moadim 2:3:footnote 11 says the reason for the increase in intermarriage today is because of the many leniencies we accept for bishul akum. </ref> Chazal were more stringent with bishul (cooking) than with bread of a non-Jew.<ref>Shach 112:17, Aruch Hashulchan 113:1-2, see Mesora 1:pages 84-85. Refer to Igros Moshe Y.D. 1:45, Noam Halacha page 64:footnote 3 in depth.</ref>

# A food that can be eaten raw may be cooked by a non-Jew for two reasons. First, the cooking does not really improve the food<ref>Rashi Meseches Beitzah 16a “ein”, Chochmas Adom 66:1, Bais Yitzchok 33:pages 565-566, Chelkes Binyomin 113:3, 5.</ref> because it can be eaten raw<ref>Meseches Shabbos 51a, Avodah Zarah 38a, Ran Beitzah page 8b “im tzolon”, Rosh Meseches Avodah Zarah 2:28, Rif page 14, Issur V’heter 43:2, Tur 113, Shulchan Aruch 113:1, Toras Chatos 75:16,  Levush 2, Chochmas Adom 66:1, Kitzur Shulchan Aruch 38:6. Refer to Tosfas Meseches Avodah Zarah 38a “dagim”.</ref> (and not considered cooked).<ref>Rashi Meseches Beitzah 16a “ein buhem”,  Levush 113:2.</ref> Second, food which is edible raw is not an important food and one would not invite someone to his home to eat such foods.<ref>Ran Meseches Beitzah 8b “im tzolon”, Taz 113:1.</ref> Examples of such foods are beets,<ref>OU document A-110. Refer to the opinion of the Be’er Moshe quoted in Pischei Halacha (Kashrus) page 119:12 regarding borscht.</ref> cheese,<ref>Tosfas Meseches Avodah Zarah 38a “ika”, Darchei Teshuva 113:5, Kaf Hachaim 15. Refer to Bishul Yisroel pages 576-557 regarding processed cheeses.</ref> fruits,<ref>Refer to Shevet Ha’Levi 6:108:5. This is even if they are fried in sugar or honey (Aruch Hashulchan 13).</ref> honey,<ref>Tosfas Meseches Avodah Zarah 38a “ika”,  Rosh 2:28, Rambam Hilchos Machalas Asuros 17:23, Issur V’heter 43:5, Shulchan Aruch Y.D. 114:7, Aruch Hashulchan 113:13, Yalkut Yosef Y.D. 2:page 149, Shevet Ha’Levi 6:109.</ref> juice, ice cream, milk, (this will be discussed in a later issue), sugar cane,<ref>Aruch Hashulchan 23.</ref> zucchini and other vegetables,<ref>Refer to Rambam Hilchos Machalas Asuros 17:14, Shulchan Aruch 113:3. This is only if the vegetable is not cooked with meat that is bishul akum since the fat from the meat gets absorbed into the vegetable (Shulchan Aruch ibid, see G’ra 3, Darchei Teshuva 33-34, Chelkes Binyomin 33).</ref> and water.<ref>OU document A-110.</ref> Examples of foods that are not edible raw are asparagus, cauliflower, chicken, meat, potatoes, (this will be discussed in a later issue) and pumpkin.<ref>OU document ibid. </ref>

# A food which can only be eaten raw in difficult circumstances is not considered halachically edible raw,<ref>Rashba Toras Habayis (hakutzer) 3:7:page 213 (new), Ran Meseches Avodah Zarah 16b “beitzah”, Meiri Meseches Avodah Zarah 38a, Tur 113, Shulchan Aruch 113:12. Refer to Pri Chadash 113:21, Chochmas Adom 66:3, Ben Ish Chai Chukas 2:22, Aruch Hashulchan 26, Kaf Hachaim 71,  Shevet Ha’Levi 9:162,  Chelkes Binyomin 113:117, Bishul Yisroel pages 85-87. Refer to Bach 113 “umeiy shnu” who explains why if a food is cooked is it permitted even if it can be eaten if one pushes himself. </ref> while others argue and hold it is still considered halachically edible raw.<ref>Rama ibid.  Refer to Ramban and Ritvah Meseches Avodah Zarah 38b. </ref>

# If a non-Jew cooks a food which is edible raw then it is permitted even if it is shipped to a country where it is not eaten raw.<ref>Harav Yisroel Belsky Shlita as expressed in OU document A-88, see Pri Chadash Y.D. 113:22, Shiurei Beracha 113:1, Kaf Hachaim 113:11. Refer to Shevet Ha’Levi 9:163. The reason for this is since the food is edible raw in one place there is no certainty that it will not be edible raw in the place where it is shipped since it is many days from when the food is made and the food may be dry. </ref> This is not a common issue as a food which is edible in one country is usually edible in a different country as well.<ref>OU document ibid. </ref>

# There is a discussion in the poskim if a "chashuva" person should go beyond the letter of the law regarding the halachos of bishul akum. Some poskim say that such a person should refrain from any food cooked by a non-Jew even if it can be eaten raw, if it is fit to be served on a king's table.<ref>Refer to Meseches Shabbos 51a, Meiri Shabbos 51a, Ritvah 51a, Shach Y.D. 152:2, Bach Y.D. 113, Shiurei Beracha 113:4-5, Tosfas Shabbos O.C. 257:17 in depth, Kaf Hachaim 12, Shevet Ha’kehasi 4:200, M’Bais Levi 8:page 31:13, Shevet Ha’Levi 6:108:3, Minchas Yaakov 75:30, Dinei Machalei Nuchrim page 9:footnote 4, see Pri Megadim Eishel Avraham 257:15. The Taz 3 says it is a pious act. Some even says this applies to water (Kaf Hachaim 13 quoting the opinion of the Arizal). </ref> The reason is that if one sees a chashuva person being lenient even though it is permitted al pi din, the onlooker will potentially be more lenient in a circumstance where it can be forbidden.<ref>Rashi Meseches Shabbos 51a “odom”, Meiri Meseches Shabbos ibid. </ref> If it is eaten raw and fit to be served on a king's table one should be stringent.<ref>Refer to Bishul Yisroel pages 385-386. </ref> However, others disregard this concern,<ref>Dugel Mirvuva Y.D. 113, Zivchei Tzedek 113:10, Machzik Beracha O.C. 257:2, Kaf Hachaim  113:12, Hamesivta 5754:page 82, see Chelkes Binyomin 113:4. </ref> and the custom seems to follow the latter opinion.<ref>Harav Yisroel Belsky Shlita, see Pri Chadash 113:3, Aruch Hashulchan Y.D. 113:11, Chai Ha’Levi 4:51:6.</ref> Even the stringent opinion makes allowances for health reasons (see below).<ref>Tashbatz 1:89, Maharsham 5:36:page 35. </ref>

# The halacha is that anytime<ref>Rama 113:11, Chochmas Adom 66:9, Aruch Hashulchan 48. Refer to Bishul Yisroel 304-310. </ref> one has a doubt<ref>Even if the doubt is if a Jew was involved in the cooking of the food (Chelkes Binymon biurim “v’chein” page 100). </ref> whether a Jew stoked the coals<ref>Taz 11. This would not be valid according to the opinion of the Shulchan Aruch since stoking the coals is not bishul yisroel (Kaf Hachaim 68).  </ref>  (this will be discussed in a later issue), or if a food was cooked 1/3 by a Jew<ref>Chochmas Adom ibid. </ref> (this will be discussed in a later issue), then we can be lenient. Some even say that if one is not sure whether a particular food is subject to the laws of bishul akum he may be lenient because of a sofek d'rabanan l'kula.<ref>Tosfas Meseches Avodah Zarah 38a “ika”, Issur V’heter 43:10, Tur 113, Rama 113:11, Toras Chatos 75:7, Chochmas Adom ibid, Aruch Hashulchan 48. Refer to Darchei Teshuva 70. </ref> There is a discussionif we can be lenient if one is unsure if a food is fit to be served on a king's table. Some poskim are lenient even if one can verify the status,<ref>Opinion of the Shevet Ha’Levi quoted in Kerem Ephraim page 48:15:1. Refer to Pri Megadim Sifsei Da’as Y.D. 110:34. </ref> but the custom is to be stringent.<ref>Shach 110:34 (dinei sfek sfeika), Bishul Yisroel pages 490-491, opinion of Harav Falk Shlita quoted in Bishul Yisroel page 52 (teshuvos) 5:16. </ref>

# There is a discussion in the poskim if food cooked by a non-Jew<ref>The Shach 113:20 says cooking for herself is more stringent because it is unlikely that a Jew will intervene. Refer to Prisha 113:17, Chochmas Adom 66:11. See Shulchan Melachim 2:pages 959-957.</ref> renders the pot treif.<ref>Some say if the cooking was not done in front of us then there is a concern of non-kosher being cooked and all would agree that hagalah is required (Chelkes Binyomin 113:134). </ref> Some poskim say that no hagalah (kashering) is required.<ref>Ritvah Meseches Avodah Zarah 38a, Issur V’heter 43:8, Shulchan Aruch 113:16, Levush 16, Shiurei Beracha 18. Refer to Hamesivta 5754:pages 123-125 who says most poskim hold no hagalah is required. </ref> Some explain that the main reason for the issur of bishul akum is because of intermarriage, and there is no socializing with flavor absorbed in the pot.<ref> Bedek Habayis 3:7:page 209 (new), G’ra 40, 42, See Aruch Hashulchan 113:50. </ref> However, many poskim maintain that hagalah is in fact required,<ref>Rashba in Toras Habayis 3:7 (end), Rashba Meseches Avodah Zarah 38a, Ran (teshuvos) 5:11, Toras Chatos 75:14, Tur, Bais Yosef, Shulchan Aruch 113:16, Levush 16, Shiurei Beracha 18-19, Chochmas Adom 66:11, Mishnah Berurah O.C. 328:63,  Aruch Hashulchan 113:50, Kaf Hachaim Y.D. 113:89, Igros Moshe Y.D. 2:41, Kitzur Hilchos Bishul Akum (Berger) page 45:67. Refer to Matei Yehonosson 113:16, Pri Chadash 25, Kashrus 2:pages 13-20 in depth.  See Shulchan Melachim 2:pages 943-951.</ref> and this is the overwhelming custom.<ref>Shulchan Aruch 113:16, Aruch Hashulchan113:50, Chai Ha’Levi 5:54:1. Some say if the cooking was done in a Jewish home or Jewish establishment no hagalah is required since there are two sefikos. One doubt is if such utensils require hagalah and the other doubt is if there is bishul akum in a Jew’s home (Halichos Olom 7:page 104:footnote). </ref> The reason is that the food itself becomes forbidden, and the blios (absorption) from the food are considered as "machalas asuros."<ref>Toras Habayis 3:7:page 214 (new), Aruch Hashulchan 113:50. See Gr’a 113:40, 42. Refer to Tzitz Eliezer 22:44 in depth on this dispute. </ref> This applies even if the utensils were not used within twenty-four hours (eino ben-yomo) in which case the taste of the food is pogem (ill tasting).<ref>Ben Ish Chai Chukas 2:24, Kaf Hachaim 113:89-90, Chelkes Binyomin 113:138, Bishul Yisroel pages 373-374, opinion of Harav Falk Shlita stated in Bishul Yisroel (teshuvos) page 67. Refer to Chochmas Adom 66:12. See Darchei Teshuva 113:92 who brings a lenient opinion. See Rama O.C. 452:2, Mishnah Berurah 20. The opinion of Harav Falk Shlita stated in Bishul Yisroel (teshuvos) pages 78-79 is that in time of need one can be lenient and do hagalah even within twenty-four hours.  Refer to Chochmas Adom 66:12. </ref> Nonetheless, one can do hagalah (after waiting twenty-four hours)<ref>Kaf Hachaim 113:90, Chelkes Binyomin 113:142. </ref> for an earthenware utensil (which we normally do not kasher)<ref>Shulchan Aruch O.C. 451:22. </ref> three times and use it for kosher food.<ref>Bais Yosef 113, Shulchan Aruch 113:16, Toras Chotas ibid, Levush 16, Chochmas Adom 66:11, Mishnah Berurah O.C. 328:63, Aruch Hashulchan 113:50, Kaf Hachaim 95, see Gilyon Maharsha 113, Mishnah Berurah 328:63, Shevet Ha’Levi 9:162:16. Refer to Shevet Ha’Levi 6:108:8, Kashrus 2:pages 237-238. </ref> This is common if a non-Jew used a crock-pot to cook food.<ref>Kitzur Hilchos Bishul Akum (Berger) page 46:70. </ref>

# Most poskim are of the opinion that bishul akum is botel b'rov (majority)<ref>Toras Chatos 75:9, Shach 112:23, 113:21, Be’er Heitiv 18, Shiurei Beracha 113:10, Chochmas Adom 66:11, Aruch Hashulchan 53, Darchei Teshuva 90, Kaf Hachaim 91, see Mishnah Berurah ibid. Refer to Darchei Teshuva 113:91 if one is permitted to be mevatel bishul akum with his hands. Refer to Yeshoshua Yaakov Y.D. 113:3 in depth why one is permitted to mix a bishul akum food with a non-bishul akum food.</ref> while some maintain you need shishim (60 times).<ref>Refer to Hagalas Keilim 10:footnote 11, Chelkes Binyomin 113:136. </ref>