Bishul Akum: Difference between revisions

Bishul Akum (Hebrew: בשול עכו"ם, tran. ''cooking of a non-Jew'') is a rabbinic restriction that forbids a Jew from eating many foods that a non-Jew cooked. The reason for the restriction is to prevent intermarriage and to avoid eating non-kosher ingredients mixed in. There are many leniencies that relate the quality of the food or the significance of the cooking for the particular food in question. Additionally, a Jew is partially involved in the cooking process this can alleviate the issue of ''bishul akum''. This is a key reason for the need to have a hashgacha on many foods even though all of the ingredients are kosher.

#The rabbis<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 decree 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 38b. </ref>

#Many say that any food that is fit to be served on a king's table is subject to [[bishul]] akum even if it is not eaten with bread.<ref>Rashba Meseches Avodah Zarah 38a, Toras Habayis 3:7, Levush 3, Pri Tohar 3, Tiferes Yisroel Meseches Avodah Zarah 2:52, Aruch Hashulchan YD 113:7, Darchei Teshuva 12, Shevet Ha’Levi 2:43, 10:124, [[Bishul]] Yisroel page 148:footnote 15 quoting the opinion of Harav Elyashiv Shlita.</ref> Others say that the above stipulation is to be taken literally and even an important food is only prohibited if it is eaten with bread.<ref>Ritvah Meseches Avodah Zarah 38a, Issur V’heter 43:2, Zer Zahav 2, Meiri Meseches Avodah Zarah 38a, Pri [[Chadash]] 113:3, 22, opinion of Harav Henkin zt”l quoted in Shearim Metzuyanim B’halacha 38:4, Hamesivta 5754:pages 83-84, Teharas Hamayim page 328:footnote*.  Such an example would be a fancy spread ([[Bishul]] Yisroel pages 170-172). </ref> The accepted custom follows the stringent opinion.

#There is a third, somewhat obscure exception, which permits food which does not change when it is cooked.<ref>The Shevet Ha’Levi 6:108:2 says this reason and the reason of edible raw is the same reason. Refer to the Pri [[Chadash]] 113:1. See Meseches Avodah Zarah 37b (bottom), Ohr Zeruah Meseches Avodah Zarah 2:191:page 53, Ha’go’es Ashri Meseches Avodah Zarah 2:28, Ran Meseches Avodah Zarah page 28 “rebbe”, Meiri Meseches Avodah Zarah 38a, Toras Chatos 75:16, Minchas Yaakov 75:32, Aruch Hashulchan  8. The Ran on page 15 (Meseches Avodah Zarah) says this third exception is not found in other Rishonim. See Darchei Moshe 113:3, Shach 113:1. </ref> However, most poskim maintain that this may not be relied upon to permit [[bishul]] akum.<ref>Issur V’heter 43:1, Shach 1, Be’er Heitiv 1, Pri [[Chadash]] 1, Pri Tohar 1, Aruch Hashulchan 9, Darchei Teshuva 14, Zivchei Tzedek 113:1, Kaf Hachaim 3, Chelkes Binyomin Biurim “davar” pages 60-61, Shevet Ha’Levi 2:43, Hamesivta 5754:pages 78-80.  Refer to Avnei Nezer Y.D. 96:1. </ref>

====What Does "Eaten Raw" Mean?====

#If it is common to eat the item raw with other ingredients, then the raw item is still considered edible raw.<ref>Gilyon Maharsha Y.D. 113, Magen Avraham O.C. 203:4, Mishna Brurah 203:11, M’Bais Levi 8:page 26:1, Chelkes Binyomin 113:6-7. Refer to [[Bishul]] Yisroel page 102, OU Document A-59 quoting the opinion of Rav Schachter Shlita, OU madrich pages 100-101. See Darchei Teshuva 113:4, [[Bishul]] Yisroel page 102 quoting the opinion of Harav Shmuel Felder Shlita. Refer to [[Bishul]] Yisroel page 463 who is not sure what status sushi has in this regard.</ref> A food which was edible raw while fresh is not considered edible raw after it dries out.<ref>Aruch Hashulchan 15. See Dugel Mervuva Y.D. 113. Refer to [[Bishul]] Yisroel pages 88-90. </ref>

#Some say that [[bishul]] akum doesn't apply to corn because it would be normal to eat corn raw, however, it is just uncommon, however, others hold that [[bishul]] akum does apply to corn since it isn't eaten raw.<ref>[http://www.yutorah.org/lectures/lecture.cfm/788653/Rabbi_Mordechai_I_Willig/Yoreh_De'ah_Shiur_06_Bishul_Akum Rabbi Mordechai Willig in a shiur on yutorah.org (min 55-57)] quotes Rav Yisrael Belsky as saying that [[bishul]] akum doesn't apply to corn since it would be normal to eat it raw, it is just that we are picky, however, Rav Hershel Schachter held that [[bishul]] akum does apply unless a majority of people eat it raw.</ref>

===="Fit to be Served on a King's Table"====

#There is a discussion among the poskim if canned food is subject to the halachos of [[bishul]] akum. Food which is cooked before it is canned and is just put in a can for storage would be forbidden.<ref>[[Bishul]] Yisroel page 34, Teshuvos V’hanhagos 3:247. </ref> However, one could argue that food cooked in a can is not fit to be served on a king's table.<ref>Refer to Mesora 1:page 86 (bottom), Mesora 2:pages 74-75, OU document A-64:4,  Star-K article entitled “Food Fit For A King” page 2, opinion of Harav Pinchus Sheinberg Shlita quoted in Divrei Chachamim pages 182-183:22. </ref> The custom seems to treat canned goods as a concern of [[bishul]] akum (if the food is not edible raw) even if it is cooked with indirect steam.<ref>Refer to [[Bishul]] Yisroel (teshuvos) pages 46-47, Teshuvos V’hanhagos 3:247. Also see [[Bishul]] Yisroel pages 34-36. Some are lenient because many products do not get changed when cooked in a can (Aleh Ezra Y.D. 5). </ref> However, this can be used as an additional factor to be lenient in certain cases.

==Utensils==

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[[Category:Kashrut]]