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==The Gezeirah ==
==The Gezeirah ==
# 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 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>
# 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>


==Reasons ==
==Reasons ==
# There are a number of reasons for this gezeirah. The opinion of Rashi<ref>Meseches Beitzah 16a “ein,” Avodah Zarah 35b “v’hashlakos.” 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>
# 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>


==Exceptions ==
==Exceptions ==
# There are two basic exceptions to the gezeirah. A food that falls into either of these two categories<ref>This is expressed in Tosfas in Meseches Avodah Zarah 38a “ika”,  and “dagim”,  and codified by the poskim. Refer to Rosh Meseches Avodah Zarah 2:28:page 83, Ran page 15, Rashba Meseches Avodah Zarah 38a, Ramban Meseches Avodah Zarah 37b, Toras Habayis 3:7, Meiri Meseches Avodah Zarah 38a, Rambam Hilchos Machalas Asuros 17:14-15, Bais Yosef 113,  Bach, Shulchan Aruch 113:1, Levush 2,  Aruch Hashulchan 5. Refer to Mordechai Meseches Avodah Zarah 830:page 42.</ref> is not subject to the halachos of bishul akum and may be eaten by a Jew l'chatchilah.<ref>Chelkes Binyomin 113:3.</ref>
# There are two basic exceptions to the gezeirah. A food that falls into either of these two categories<ref>This is expressed in Tosfas in Meseches Avodah Zarah 38a “ika”,  and “dagim”,  and codified by the poskim. Refer to Rosh Meseches Avodah Zarah 2:28:page 83, Ran page 15, Rashba Meseches Avodah Zarah 38a, Ramban Meseches Avodah Zarah 37b, Toras Habayis 3:7, Meiri Meseches Avodah Zarah 38a, Rambam Hilchos Machalas Asuros 17:14-15, Bais Yosef 113,  Bach, Shulchan Aruch 113:1, Levush 2,  Aruch Hashulchan 5. Refer to Mordechai Meseches Avodah Zarah 830:page 42.</ref> is not subject to the halachos of bishul akum and may be eaten by a Jew l'chatchilah.<ref>Chelkes Binyomin 113:3.</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 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>
# The issur of bishul akum is limited to foods which are served on a king's table<ref>Meseches Avodah Zarah 38a, Rosh 2:28, Ran page 15, Rashba Meseches Avodah Zarah 38a, Rambam Hilchos Machalas Asuros 17:15, Tur 113, Shulchan Aruch 113:1,  Levush 3, Kitzur Shulchan Aruch 38:6, Chochmas Adom 66:1, see Ritvah Meseches Avodah Zarah 38a. </ref> (oleh al shulchan melachim) and accompany bread (see below) (such as meat,<ref>Aruch Hashulchan 10. </ref> eggs, or fish)<ref>Rambam Hilchos Machalas Asuros 17:15, Ritvah Meseches Shabbos 51a, Meiri Meseches Avodah Zarah 35a. </ref> or as an appetizer.<ref>Rambam Hilchos Machalas Asuros 17:18, Issur V’heter 43:2, Tur 113, Bais Yosef, Shulchan Aruch Y.D. 113:1, Toras Chatos 75:16, Shach 112:5, Chochmas Adom 66:1, Kitzur Shulchan Aruch 38:6, Chelkes Binyomin 113:12, Bishul Yisroel pages 180-181. Others say a dessert which is not eaten with bread is not a concern (Pri Chadash 114:6, Chasam Sofer 113:2, Kaf Hachaim 7), while others disagree (Refer to Shulchan Aruch Y.D. 113:1, Aruch Hashulchan 7, Darchei Teshuva 12). </ref> Only these types of foods are served at social gatherings and only then is there the concern for intermarriage.<ref>Rashba Toras Habayis 3:7. </ref> When there is no invitation, we are also not concerned that a non-Jew will mix non-kosher with kosher food.<ref>Chelkes Binyomin 113:3. Refer to Bishul Yisroel pages 130-131. </ref>
 
## The issur of bishul akum is limited to foods which are served on a king's table<ref>Meseches Avodah Zarah 38a, Rosh 2:28, Ran page 15, Rashba Meseches Avodah Zarah 38a, Rambam Hilchos Machalas Asuros 17:15, Tur 113, Shulchan Aruch 113:1,  Levush 3, Kitzur Shulchan Aruch 38:6, Chochmas Adom 66:1, see Ritvah Meseches Avodah Zarah 38a. </ref> (oleh al shulchan melachim) and accompany bread (see below) (such as meat,<ref>Aruch Hashulchan 10. </ref> eggs, or fish)<ref>Rambam Hilchos Machalas Asuros 17:15, Ritvah Meseches Shabbos 51a, Meiri Meseches Avodah Zarah 35a. </ref> or as an appetizer.<ref>Rambam Hilchos Machalas Asuros 17:18, Issur V’heter 43:2, Tur 113, Bais Yosef, Shulchan Aruch Y.D. 113:1, Toras Chatos 75:16, Shach 112:5, Chochmas Adom 66:1, Kitzur Shulchan Aruch 38:6, Chelkes Binyomin 113:12, Bishul Yisroel pages 180-181. Others say a dessert which is not eaten with bread is not a concern (Pri Chadash 114:6, Chasam Sofer 113:2, Kaf Hachaim 7), while others disagree (Refer to Shulchan Aruch Y.D. 113:1, Aruch Hashulchan 7, Darchei Teshuva 12). </ref> Only these types of foods are served at social gatherings and only then is there the concern for intermarriage.<ref>Rashba Toras Habayis 3:7. </ref> When there is no invitation, we are also not concerned that a non-Jew will mix non-kosher with kosher food.<ref>Chelkes Binyomin 113:3. Refer to Bishul Yisroel pages 130-131. </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 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.
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 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>
## 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?==
==What Does "Eaten Raw" Mean?==
# The poskim debate the definition of "eaten raw." Some say that it depends on each individual's eating habits.<ref>Pri Chadash 113:2-3, Aruch Hashulchan 112:12, Darchei Teshuva 113:3 quoting the opinion of the Bnei Chai.</ref> However, many say that it follows the custom of most people.<ref>Rashi Meseches Avodah Zarah 38b “l’inyun”, Rashba Toras Habayis 3:7. Refer to Chochmas Adom 66:3. Refer to Shiurei Beracha  113:1, Darchei Teshuva 3, Chochmas Adom 66:4, Aruch Hashulchan 113:12, Kaf Hachaim 10, Shevet Ha’Levi 5:93:page 97, Chelkes Binyomin 113:6, Be’er Moshe quoted in Pischei Halacha (Kashrus) page 116:16. Refer to Chelkes Yaakov 113:5. </ref> Accordingly, if most people eat a food raw then one may eat it if a non-Jew cooked it. Even if he personally would not eat this food raw, his da'as is botel to all the other people.<ref>Chelkes Binyomin 113:6, see Biurim “nechal.”</ref>
# The poskim debate the definition of "eaten raw." Some say that it depends on each individual's eating habits.<ref>Pri Chadash 113:2-3, Aruch Hashulchan 112:12, Darchei Teshuva 113:3 quoting the opinion of the Bnei Chai.</ref> However, many say that it follows the custom of most people.<ref>Rashi Meseches Avodah Zarah 38b “l’inyun”, Rashba Toras Habayis 3:7. Refer to Chochmas Adom 66:3. Refer to Shiurei Beracha  113:1, Darchei Teshuva 3, Chochmas Adom 66:4, Aruch Hashulchan 113:12, Kaf Hachaim 10, Shevet Ha’Levi 5:93:page 97, Chelkes Binyomin 113:6, Be’er Moshe quoted in Pischei Halacha (Kashrus) page 116:16. Refer to Chelkes Yaakov 113:5. </ref> Accordingly, if most people eat a food raw then one may eat it if a non-Jew cooked it. Even if he personally would not eat this food raw, his da'as is botel to all the other people.<ref>Chelkes Binyomin 113:6, see Biurim “nechal.”</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>
# 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 it is the derech 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, Mishnah Berurah 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>
# If it is the derech 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, Mishnah Berurah 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>


==Product Shipped From one Place to Another==
==Product Shipped From one Place to Another==
 
# 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>
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>


=="Fit to be Served on a King's Table"==
=="Fit to be Served on a King's Table"==
# We mentioned earlier that food which is fit to be served on a king's table is subject to the halachos of bishul akum.<ref>Refer to Darchei Teshuva 113:10 if this applies to a Jewish king or non-Jewish king. In addition refer to Bishul Yisroel pages 187-188 if this applies to something which is fit for a king’s table sometimes. See Tosfas Meseches Beitzah 16b “dagim”,  Avodah Zarah 38a “dagim”.</ref> This term requires clarification. What if a king eats it for breakfast but would not eat it for supper? Some say that this refers to food that would be served at a royal dinner;<ref>Based on the Gemorah in Meseches Avodah Zarah 38a. Refer to Shevet Hakehasi 6:274:4. </ref> the prevailing opinion is that it refers to anyone of stature, not just a king.<ref>Issur V’heter 43:2, Shiurei Beracha Y.D. 113:2, Ben Ish Chai Chukas 2:9, Zivchei Tzedek 113:2, Kaf Hachaim 13:2. Refer to Aruch Hashulchan 18 who seems to hold this way as well. See Chelkes Binyomin 113:10, Bishul Yisroel page 133.  See Shulchan Melachim 2:pages 1164-1165. </ref> Others say it means food which would be served at a state dinner,<ref>Refer to Kashrus Kurrents from the Star-K “Food Fit For A King”.</ref> while some apply it even if a food is eaten by a king at breakfast<ref>Refer to Mesora 1:page 86:2, Shulchan Melachim 2:page 1209:3.  </ref> (this is not l'halacha). Others are of the opinion that it refers to a food that one would serve on Shabbos to invites guests,<ref>Based on the opinion of the Rambam in Hilchos Machalas Asuros 17:15, Be’er Moshe quoted in Pischei Halacha (Kashrus) page 116:18, opinion of Harav Falk Shlita in Bishul Yisroel (teshuvos) page 28:3. Refer to Bishul Yisroel pages 134-135 who says this clause is not mentioned in Shulchan Aruch, but it seems to be l’halacha anyways. </ref> or food served at a seudas mitzvah.<ref>Shevet Ha’kehusi 6:274:4, see Dinei Machalei Nuchrim pages 18-19. </ref> Harav Yisroel Belsky shlita says it refers to food served at a wedding smorgasbord.<ref>Based on a personal conversation. Refer to Bishul Yisroel (teshuvos) page 28:3 who does not seem to agree with this. </ref> Examples of foods which do not fit the above and are permitted are: chickpeas,<ref>Refer to Darchei Moshe 113:3, Rama 113:2, Aruch Hashulchan 13, 15-16, Halichos Olom 7:pages 102-103, Opinion of the Be’er Moshe quoted in Pischei Halacha (Kashrus) page 119:14, Halichos Olom 7:page 102,  OU Documents A-64:1, A-130, M-7. Refer to Rambam Hilchos Machalas Asuros 17:17, Ben Ish Chai Chukas 2:12. See Minchas Yaakov 75:31 who says (in his days) cooked chickpeas were fit to be served on a king’s table.</ref> corn (this will be discussed in a later issue), snacks,<ref>Toras Chaim Avodah Zarah 38a, Zechor L’Avraham 5762-5763:page 749, Teshuvos V’hanhagos 1:438, Noam Halacha page 190, opinion of Harav Elyashiv Shlita quoted in Bishul Yisroel page 169:footnote 3, Kitzur Hilchos Bishul Akum (Sharf) 11. </ref> Rice Krispies,<ref>Be’er Moshe quoted in Pischei Halacha (Kashrus) page 117:21, Star-K article entitled “Food Fit For A King”.</ref> and popcorn.<ref>Ibid:page 118:2, Rivevos Ephraim 7:page 450, Noam Halacha page 193, Chai Ha’Levi 4:50:10. </ref>
# We mentioned earlier that food which is fit to be served on a king's table is subject to the halachos of bishul akum.<ref>Refer to Darchei Teshuva 113:10 if this applies to a Jewish king or non-Jewish king. In addition refer to Bishul Yisroel pages 187-188 if this applies to something which is fit for a king’s table sometimes. See Tosfas Meseches Beitzah 16b “dagim”,  Avodah Zarah 38a “dagim”.</ref> This term requires clarification. What if a king eats it for breakfast but would not eat it for supper? Some say that this refers to food that would be served at a royal dinner;<ref>Based on the Gemorah in Meseches Avodah Zarah 38a. Refer to Shevet Hakehasi 6:274:4. </ref> the prevailing opinion is that it refers to anyone of stature, not just a king.<ref>Issur V’heter 43:2, Shiurei Beracha Y.D. 113:2, Ben Ish Chai Chukas 2:9, Zivchei Tzedek 113:2, Kaf Hachaim 13:2. Refer to Aruch Hashulchan 18 who seems to hold this way as well. See Chelkes Binyomin 113:10, Bishul Yisroel page 133.  See Shulchan Melachim 2:pages 1164-1165. </ref> Others say it means food which would be served at a state dinner,<ref>Refer to Kashrus Kurrents from the Star-K “Food Fit For A King”.</ref> while some apply it even if a food is eaten by a king at breakfast<ref>Refer to Mesora 1:page 86:2, Shulchan Melachim 2:page 1209:3.  </ref> (this is not l'halacha). Others are of the opinion that it refers to a food that one would serve on Shabbos to invites guests,<ref>Based on the opinion of the Rambam in Hilchos Machalas Asuros 17:15, Be’er Moshe quoted in Pischei Halacha (Kashrus) page 116:18, opinion of Harav Falk Shlita in Bishul Yisroel (teshuvos) page 28:3. Refer to Bishul Yisroel pages 134-135 who says this clause is not mentioned in Shulchan Aruch, but it seems to be l’halacha anyways. </ref> or food served at a seudas mitzvah.<ref>Shevet Ha’kehusi 6:274:4, see Dinei Machalei Nuchrim pages 18-19. </ref> Harav Yisroel Belsky shlita says it refers to food served at a wedding smorgasbord.<ref>Based on a personal conversation. Refer to Bishul Yisroel (teshuvos) page 28:3 who does not seem to agree with this. </ref> Examples of foods which do not fit the above and are permitted are: chickpeas,<ref>Refer to Darchei Moshe 113:3, Rama 113:2, Aruch Hashulchan 13, 15-16, Halichos Olom 7:pages 102-103, Opinion of the Be’er Moshe quoted in Pischei Halacha (Kashrus) page 119:14, Halichos Olom 7:page 102,  OU Documents A-64:1, A-130, M-7. Refer to Rambam Hilchos Machalas Asuros 17:17, Ben Ish Chai Chukas 2:12. See Minchas Yaakov 75:31 who says (in his days) cooked chickpeas were fit to be served on a king’s table.</ref> corn (this will be discussed in a later issue), snacks,<ref>Toras Chaim Avodah Zarah 38a, Zechor L’Avraham 5762-5763:page 749, Teshuvos V’hanhagos 1:438, Noam Halacha page 190, opinion of Harav Elyashiv Shlita quoted in Bishul Yisroel page 169:footnote 3, Kitzur Hilchos Bishul Akum (Sharf) 11. </ref> Rice Krispies,<ref>Be’er Moshe quoted in Pischei Halacha (Kashrus) page 117:21, Star-K article entitled “Food Fit For A King”.</ref> and popcorn.<ref>Ibid:page 118:2, Rivevos Ephraim 7:page 450, Noam Halacha page 193, Chai Ha’Levi 4:50:10. </ref>
# Is "Fit to be Served on a King's Table" according to the Min or Specific Food? Some poskim hold that if a certain type of food can be prepared in a way that could be served at a king's table, then any dish prepared from this food falls under the problem of bishul akum, even if this particular dish would not be served at the king's table.<ref>Refer to Aruch Hashulchan 113:10, Emes L’Yaakov Y.D. 112:footnote 42, Teshuvos V’hanhagos 1:438, opinion of Harav Elyashiv Shlita quoted in Bishul Yisroel page 146:14, Igros Moshe Y.D. 5:48:5, Dinei Machalei Nuchrim pages 23-24, Bishul Yisroel pages 139-144, Teshuvos V’hanhagos 1:438, Be’er Moshe quoted in Pischei Halacha (Kashrus) page 116:17. Refer to Tiferes Yisroel Avodah Zarah 2:52.</ref> However, most poskim disagree with this position and maintain that each dish must be evaluated individually.<ref>Harav Yisroel Belsky Shlita, see OU documents A-21, A-23, and A-106, Maharsham 2:262, Gan Shoshanim 2:page 202. Refer to Chelkes Binyomin 113:6, 8, biurim page 96, Shevet Ha’kehasi 6:274, Teshuvos V’hanhagos 3:249, Bishul Yisroel page 143, Kerem Ephraim pages 64-65. </ref> Accordingly, if a specific potato is prepared in a way that it is fit for a king's table then only that type of potato is a problem of bishul akum. This opinion is followed by most kashrus agencies.
# Is "Fit to be Served on a King's Table" according to the Min or Specific Food? Some poskim hold that if a certain type of food can be prepared in a way that could be served at a king's table, then any dish prepared from this food falls under the problem of bishul akum, even if this particular dish would not be served at the king's table.<ref>Refer to Aruch Hashulchan 113:10, Emes L’Yaakov Y.D. 112:footnote 42, Teshuvos V’hanhagos 1:438, opinion of Harav Elyashiv Shlita quoted in Bishul Yisroel page 146:14, Igros Moshe Y.D. 5:48:5, Dinei Machalei Nuchrim pages 23-24, Bishul Yisroel pages 139-144, Teshuvos V’hanhagos 1:438, Be’er Moshe quoted in Pischei Halacha (Kashrus) page 116:17. Refer to Tiferes Yisroel Avodah Zarah 2:52.</ref> However, most poskim disagree with this position and maintain that each dish must be evaluated individually.<ref>Harav Yisroel Belsky Shlita, see OU documents A-21, A-23, and A-106, Maharsham 2:262, Gan Shoshanim 2:page 202. Refer to Chelkes Binyomin 113:6, 8, biurim page 96, Shevet Ha’kehasi 6:274, Teshuvos V’hanhagos 3:249, Bishul Yisroel page 143, Kerem Ephraim pages 64-65. </ref> Accordingly, if a specific potato is prepared in a way that it is fit for a king's table then only that type of potato is a problem of bishul akum. This opinion is followed by most kashrus agencies.
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# If food which is edible raw is mixed<ref>There is no concern of being mevatel an issur here (Darchei Teshuva 113:18). </ref> with food that is not edible raw, the mixture is not subject to the halachos of bishul akum if most of the ingredients are food which can be eaten raw.<ref>Ritvah Meseches Avodah Zarah 38a, Shulchan Aruch 113:2, Toras Chatos 75:12, Levush 15, Chochmas Adom 66:6, Aruch Hashulchan 14. See Mishnah Berurah 203:11. Some say this is only permitted if the food which is not edible raw is not recognizable in the mixture (Darchei Teshuva 113:22, see Kaf Hachaim 17). Refer to Meseches Beitzah 16a-16b, Avodah Zarah 38a, Rashi Meseches Beitzah 16a “asirei,” Avodah Zarah 38a “ku mashma lon”,  Ran page 15.  Refer to Bishul Yisroel pages 330-333.</ref> Some permit even if it is half and half<ref>Aruch Hashulchan 14, Darchei Teshuva 19. Some say if the five grains are mixed in they are the main ingredient in this regard as well as in hilchos berochos (Darchei Teshuva 113:20, Chelkes Binyomin 113:21, see Hamesivta 5754:pages 88-89 where he asks on the Aruch Hashulchan). </ref> (this will be discussed in a later issue). Some say that the five grains are considered the main ingredient as is the case in hilchos berachos.
# If food which is edible raw is mixed<ref>There is no concern of being mevatel an issur here (Darchei Teshuva 113:18). </ref> with food that is not edible raw, the mixture is not subject to the halachos of bishul akum if most of the ingredients are food which can be eaten raw.<ref>Ritvah Meseches Avodah Zarah 38a, Shulchan Aruch 113:2, Toras Chatos 75:12, Levush 15, Chochmas Adom 66:6, Aruch Hashulchan 14. See Mishnah Berurah 203:11. Some say this is only permitted if the food which is not edible raw is not recognizable in the mixture (Darchei Teshuva 113:22, see Kaf Hachaim 17). Refer to Meseches Beitzah 16a-16b, Avodah Zarah 38a, Rashi Meseches Beitzah 16a “asirei,” Avodah Zarah 38a “ku mashma lon”,  Ran page 15.  Refer to Bishul Yisroel pages 330-333.</ref> Some permit even if it is half and half<ref>Aruch Hashulchan 14, Darchei Teshuva 19. Some say if the five grains are mixed in they are the main ingredient in this regard as well as in hilchos berochos (Darchei Teshuva 113:20, Chelkes Binyomin 113:21, see Hamesivta 5754:pages 88-89 where he asks on the Aruch Hashulchan). </ref> (this will be discussed in a later issue). Some say that the five grains are considered the main ingredient as is the case in hilchos berachos.
==Tafel ==
==Tafel ==
# Sometimes, a food may be eaten raw but is a tafel to the main food which has a concern of bishul akum (not eaten raw). The question is if the food eaten as a tafel is subject to the halachos of bishul akum.  The rules here follow the same rules as berachos. A food which is mixed to the same degree where it is considered mixed in regard to the halachos of berachos would not be permitted because of bishul akum. For example, if peas (edible raw) are mixed with other food then there would be a bishul akum concern for the peas as well.<ref>Refer to OU document A-131. </ref>
# Sometimes, a food may be eaten raw but is a tafel to the main food which has a concern of bishul akum (not eaten raw). The question is if the food eaten as a tafel is subject to the halachos of bishul akum.  The rules here follow the same rules as berachos. A food which is mixed to the same degree where it is considered mixed in regard to the halachos of berachos would not be permitted because of bishul akum. For example, if peas (edible raw) are mixed with other food then there would be a bishul akum concern for the peas as well.<ref>Gemara Avoda Zara 38a, S"A YD 113:2, Refer to OU document A-131. </ref>
==Sephardim==
==Sephardim==
# According to Sephardim, there is what to rely on to eat in a restaurant or hotel with Ashkenazic hashgacha that only makes sure that a Jew turns on the fire but not that a Jew is involved in the cooking.<ref>Rav Ovadyah Yosef in Yachava Daat 5:54 and Yabia Omer YD 9:6</ref>
# According to Sephardim, there is what to rely on to eat in a restaurant or hotel with Ashkenazic hashgacha that only makes sure that a Jew turns on the fire but not that a Jew is involved in the cooking.<ref>Rav Ovadyah Yosef in Yachava Daat 5:54 and Yabia Omer YD 9:6</ref>
==Credits==
==Credits==
# Special thanks to Rabbi Moishe Dovid Lebovits Rabbinical Administrator for KOF-K Kosher Supervision and author of Halachically Speaking for this article. To reach the author please email mlebovits@kof-k.org.
Special thanks to Rabbi Moishe Dovid Lebovits Rabbinical Administrator for KOF-K Kosher Supervision and author of Halachically Speaking for this article. To reach the author please email mlebovits@kof-k.org.


==References==
==References==
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