{embed=/includes/.head 

     title="Summer 2008"
     description="<p><ul><li><span class="caps">OU </span>Kosher Kidz Video</li><br />
<li>Editor&#8217;s Letter: Why Food Matters<br><span class="author">by: Rabbi Dr. Eliyahu Safran</span></li><br />
<li>Good News for Gluten- Free Consumers: Now You Can Have Your Cake &#38; Eat it Too!<span class="author"><br>by: Bayla Sheva Brenner</span></li><br />
<li>Gluten-Free Flour Power: Celiac Sufferer helps Others by Helping Herself<br><span class="author">by: Bayla Sheva Brenner</span></li><br />
<li>At Twin Rivers Technologies, <span class="caps">OU </span>Kosher Glycerin Is Now in Production</li><br />
<li>All in a day&#8217;s Work (Actually Many Days): Twin Rivers and <span class="caps">OU </span>Kosher Make a Complex Kosherization a Reality<span class="author">by: Rabbi Avrohom Stone</span></li><br><br />
<center><li><b><span class="caps">OU </span>Companies Speak</b></li></center><br />
<li>In the Plain of Spain: An <span class="caps">OU </span>Rabbinic Coordinator Seeks Out Olives and Other Kosher Products<br><span class="author">by: Rabbi Aharon Brun-Kestler </span></li><br />
<li>Aceites y Salsas Muela: Expands into the Olive Oil Business with Help from the OU</li><br />
<li>La Morella Nuts Provides Ingredients for Recipes That Are Both Tasty and Healthful</li><br />
<li>The Olives of Seville: Loreto Specialty Foods S.L. Supplies <span class="caps">OU </span>Certified Olives to Worldwide Market, Including United States</li><br />
<li>Mario Camacho Foods Merges Seville with Omaha, with Quality and Safety as the Goals</li><br></p>

	<p><center><li><b>Upstate Stories</b></li></center><br />
<li>Fortitech Holds the Fort</li><br />
<li>OU and Fortitech: A Mutually Fortifying Relationship</li><br />
<li><span class="caps">OU </span>Profile: Rabbi Zvi Goodman</li><br />
<li>Captive Audience: <span class="caps">OU </span>Kosher Provides Meals for the New York State Prison System<br><span class="author">by: Seth Eben Shapiro</span></li><br />
<li>Rabbi Bomzer&#8217;s Capital District <span class="caps">OU </span>Route</li><br />
<li><span class="caps">OU RFR </span>Profile: Rabbi Moshe Bomzer</li><br />
<li>Birds of the Bible: Solving the Mystery of Which of the Species Are Kosher And Which Are Not<br><span class="author">by: Rabbi Chaim Loike</span></li><br />
<li>In An Absolute World: The Most Iconic Vodka Receives the Kosher Seal of Approval of the Orthodox Union</li><br />
<li><span class="caps">OU </span>Kosher&#8217;s China Syndrome: How I Traveled to Shanghai to Promote the World&#8217;s Most Popular Kashrut Symbol and Experienced a Shabbat to Remember<br><span class="author">by: Phyllis Koegel</span></li><br />
<li>World-Wide Window to <span class="caps">OU </span>Kosher<br><span class="author">by: Bayla Sheva Brenner</span></li><br />
<li>Ask The Rabbi: Tanker Trailers<br><span class="author">by: Rabbi Nachum Rabinowitz</span></li><br />
<li>It&#8217;s Anchovy Time<br><span class="author">by: Rabbi Chaim Goldberg</span></li><br />
<li>At Kingsburg Orchards, Kosher Coatings Make Their Fruits Peachy Keen<br><span class="author">by: Rabbi Gavriel Price</span></li><br />
<li><span class="caps">OU </span>Kosher Supervisor in Louisville Plays Matchmaker Between Certified Companies and <span class="caps">JFVS </span>Food Pantry</li></ul></p>


 "
     author=""

     title="Spring 2008"
     description="<p><ul><li>Editor&#8217;s Letter: A Jam-Packed Issue<span class="author"><br>Rabbi Dr. Eliyahu Safran</span></li><br />
<li>On the Beam: In Largest Liquor Kosher Certification in U.S., DeKuyper 60-Flavor Line of Cordials and Liqueurs Recieves <span class="caps">OU </span>Symbol</li><br />
<li>China Goes Kosher <span class="author"><br>by Stan L. Friedman and Ilya Welfeld</span></li><br />
<li>China&#8217;s Kosher Takeout <span class="author"><br>by Ching-Ching Ni</span></li><br />
<li>Inspirational and Healthy Eating For Passover<span class="author"><br>by Bayla Sheva Brenner</span></li><br />
<li>Sandwiches: Symbol or Meal <span class="author"><br>by Rabbi Dr. Eliyahu Safran</span></li><br />
<li>A Blend of the Old and the New<span class="author"> <br>by Menachem Lubinsky</span></li><br />
<li>Stolichnaya Sets the Standard </li><br />
<li>The Monk&#8217;s Tale: Frangelico Liqueur from Italy <br><span class="author"> by Rabbi Shaul Gold</span></li><br />
<li>Your Kosher HoOUscope<br><span class="author"> by Rabbi Avrohom Stone</span></li><br />
<li>The Cold Facts: How to Make Kosher Ice Cream</li><br />
<li>Flying the Kosher Skies <br><span class="author"> by Stephen Steiner</span></li><br />
<li>It&#8217;s Not Greek To Him <br><span class="author"> by Rabbi Aharon Brun-Kestler</span></li><br />
<li>The Gerentes: A Greek Family Devoted to Olives and To <span class="caps">OU </span>Kosher<span class="author"><br>by Rabbi Aharon Brun-Kestler</span></li><br />
<li>Helping Consumers Get the Most Bang For the Buck on Food Purchases<span class="author"><br>by Brian Todd</span></li><br />
<li>Martek Makes its Mark in Bioscience <br><span class="author">by Rabbi Menachem Adler</span></li><br />
<li>At Martek, Quality Assurance and <span class="caps">OU </span>Kosher Certification Go Hand in Hand<span class="author"><br>by Rabbi Menachem Adler</span></li><br />
<li>The Tea Party Is Just Getting Started: Honest Reflections <span class="author"><br>by Seth Goldman</span></li><br />
<li>Tanks for the Memories<br><span class="author">by Rabbi Gavriel Price</span></li><br />
<li>It&#8217;s Not Child&#8217;s Play</li></ul></p>


 "
     author=""

     title="Summer 2007"
     description="<ul><li>Jelly Belly Candy Company Steps Up to OU Kosher Certification: Sunkist Fruit Gems and Fruit Slices Are Now Made By the Company Known for the Finest Jelly Beans</li>
<li>Spangler and the OU: Make a Dandy, Candy Combination</li>
<li>From the Editor:
Zachlawi Fig Arak</li>
<li>Personal Notes<br>
<span class="author">by Rabbi Dr. Eliyahu Safran </span></li>
<li>Transitioning Traditional Kosher Brands to the Mainstream: There are two new truths in the kosher food industry. FIRST, kosher isn’t just gefilte fish and borscht anymore. SECOND, a typical kosher shopper isn’t a bubbie named Sadie Rosenberg. 
<span class="author"><br>
by Gayle Schindler </span></li>
<li>OU and Tribune Company Affiliate to Place Cents-Off Coupon Inserts in Major Newspapers Nationwide, in Certified Kosher Marketing Initiative</li>
<li>The OU’s Spice Maven: Tells Everything You Ever Wanted To Know About Parsley, Sage, Rosemary & Thyme
<span class="author"><br>by Rabbi Israel Rothenberg</span></li>
<li>OU Companies Speak:
Adding Spice to Life: Gel Spice Company Proudly Displays OU Symbol on its Products
</li><li>OU Certification Enhances R.L Schreiber, Inc.’s Quality Culture</li>
<li>The flowering of La Flor: A Spice Company Blossoms Under OU Certification</li>
<li>What’s New With Nu? A Spice Company Grows, With Its OU Certification</li>
<li>Foran Puts Spice in the OU </li>
<li>Schiff Food Products Spices Up Its Customers’ Business</li>
<li>The Move Away From Trans Fats & Your OU Kosher Program
<span class="author"><br>by Rabbi Chaim Goldberg</span></li>
<li>Kosher Organic: A Natural (And Profitable) Match
<span class="author"><br>by Bayla Sheva Brenner</span></li>
<li>Is Your OU Kosher Program Running Smoothly</li>
<li>The China Syndrome: Booming in Finances and in Kosher Too 
<span class="author"><br>by Rabbi Mordechai Grunberg</span></li>
<li>A Fine China For The Kosher Palate: OU Business Is Booming in the Steadily Growing Giant
<span class="author"><br>by Rabbi Donneal Epstein</span></li>
<li>Going Kosher has Become Good Business in China
<span class="author"><br>by Evan Osnos (Chicago Tribune)</span></li>
<li>An Ingredient for Success: The IAR Ensures Standards That The Consumer Associates With OU Kosher Certification
<span class="author"><br>by Rabbi Raymond Morrison</span></li>
<li>Rabbi, Wine is Fine, but Liquor?: Interesting Kosher Issues in the Liquor Industry<span class="author"><br>by Rabbi Aharon Brun-Kestler </span></li>
<li>OU Companies Speak:
Anticipation is Bubbling Over for Zachlawi Fig Arak
</li><li>Here Are the Cold Facts About Iceberg Vodka Corporation </li>
<li>A Pasteurizer Speaks Out: Being Kosherized and Loving It
<span class="author"><br>by: Rabbi Avrohom Stone</span></li>
<li>Don’t Look Now, But Nanotechnology Deals With Substances You Can’t See, But Have An Impact On Kosher!
<span class="author"><br>by Rabbi Eliyahu W. Ferrell</span></li>
<li>Kosher Food For the Princeton Tiger: How the Ou Partners With the Dining Hall at the Ivy League Campus</li>
<li>OU/SGS Partnership: Sub-Title: To Enable Simultaneous Kosher Supervision and Certification Audits
<span class="author"><br>by Rabbi Gad Buchbinder</span></li></ul>"
     author=""

     title="Glossary of Kosher Terms for Companies"
     description="<p>The following are some non-English kosher terms that you may come across along with their explanations:<br />
<br><br />
<b>Bishul Yisroel </b>(also spelled <b>Bishul Yisrael</b>): Certain foods require increased a Rabbi&#8217;s involvement in the cooking process.  <br />
The OU requires <i>Bishul Yisroel </i>on all of those products deemed to be included in the requirements for <i>Bishul Yisroel </i>under Jewish law.<br />
<br><br />
<b>Cholov Yisroel</b> (also spelled <b>Chalav Yisroel</b>): Milk and milk products that was supervised by a Rabbi from the time of milking.  <br />
The OU does not require products to be <i>Cholov Yisroel</i>, but will certify a product that is <i>Cholov Yisroel</i> as such.<br />
<br><br />
<b>Glatt</b>: Literally &#8220;smooth&#8221;.  An animal whose lungs contained no questionable adhesions that could pose potential Kosher problems.  <br />
It is now commonly used to describe a higher level of Kosher supervision.<br />
<br><br />
<b>Kosher L&#8217;Pesach</b>:   Kosher for Passover; containing no leaven and no legumes and manufactured with <i>Mashgiach Temidi</i>.<br />
<br><br />
<b>Mashgiach Temidi</b>:  A manufacturing production with continuous supervision by a Rabbi.  This is often called a &#8220;Special Production&#8221;.<br />
<br><br />
<b>Pareve</b>: A food item that is neither meat or dairy (and can therefore be eaten with either) and was not manufactured on meat or dairy equipment.<br />
<br><br />
<b>Pas Yisroel </b>(also spelled <b>Pat Yisroel</b>): Bakery products that were baked by a Rabbi.  This can be fulfilled by having a Rabbi turn on the oven.  <br />
The OU does not require products to be <i>Pas Yisroel</i>, but will certify a product that is <i>Pas Yisroel </i>as such.<br />
<br><br />
<b>Yoshon</b>: Grain products that are made from certain types of &#8220;winter&#8221; grains as defined by Jewish law.<br />
The OU does not require products to be <i>Yoshon</i>, but will certify a product that is <i>Yoshon </i>as such.</p>


 "
     author=""

     title="Medicine Guidelines"
     description="<p>The following are guidelines for the use of medication on Pesach for individuals who are ill:</p>

	<p>1. Creams, non-chewable pills and injections may be owned and used on Pesach even if they contain chametz, since they are inedible. This covers<br />
most medicines used by adults. <blockquote>a. It is permissible to grind pills and mix the powder into food items so that a child can take medicine on Pesach. However, a doctor must be consulted to make sure that the child is getting the correct dosage and that the potency of the pill isn&#8217;t compromised by grinding it up. Furthermore, pills <b>cannot</b> be groundon the Shabbat or Yom Tov, but rather should be prepared beforehand.</blockquote></p>

	<p>If an equally effective chametz-free alternative is available, it should be used.</p>

	<p>2. Liquid medicines, chewable pills (and pills coated with a flavored glaze) are edible and may contain chametz. Therefore:<blockquote>a. If possible, they should be replaced &#8211; under the direction of a doctor &#8211; with a non-chewable, uncoated pill.</p>

	<p>b. If substitution is not possible and the person is in a state of sakanah or safek sakanah (any possible danger to human life), they may own and consume the medication. The same applies if the condition is not yet a safek sakanah but may deteriorate to that point.</p>

	<p>A Rabbi should be consulted as to whether it is preferable to purchase the medicine before or on Pesach, and as to how to dispose of the medicine once<br />
the danger passes.</p>

	<p>c. If substitution is not possible and a doctor determines that there is no possibility of sakanah if the person doesn&#8217;t take the medicine, a Rabbi should be consulted. He may be able to determine that the medicine doesn&#8217;t contain chametz or he may decide that the medicine may be consumed due to the seriousness of the patient&#8217;s condition.</blockquote></p>

	<p>3. In many cases, medicinal items which contain kitnios are permitted for people who are ill. Questions on this issue should be directed to your<br />
local Rabbi.</p>

	<p><b>4. People should exercise extreme caution and consult with their doctor and Rabbi before making a decision to not take a medicine.</b></p>

	<p>5. These guidelines do not address the question of consuming medicines on Shabbos and Yom Tov.</p>


 "
     author=""

     title="Pas Yisroel Products"
     description="<center><b>OU Kosher Pas Yisroel List</b><br>
as of Elul 5768</center><br><br>

The Tur (Orach Chaim, Siman 603), based upon the Talmud Yerushalmi, cites the custom for Jews to be stringent during the <a href = "http://www.ou.org/chagim/roshchodesh/tishrei/aseretyemai.htm">Aseret Yimei Teshuva</a> to eat exclusively ‘Pas Yisroel’ bread. Even those Jews who generally do not exclusively eat ‘Pas Yisroel’ are encouraged to accept this practice during the period between Rosh Ha-Shanah and Yom Kippur.
<br><br>
We are therefore presenting the list of all OU Pas Yisroel products.
<br><br>
<a href = "http://www.oukosher.org/index.php/common/article/sweet_talk_inside_the_kosher_bakery_by_yisroel_bendelstein/">More information about Pas Yisroel</a>
<br><br>
Please note:<br>
	1) All OU-P (Kosher for Passover) Matzah products (e.g. Matzah, Matzah Meal, Matzah Meal products) are Pas Yisroel, even if not listed below.<br><br>
	2) Not all products on this list are available in all countries or geographic regions.<br><br>
	3) The OU Poskim are of the position that breakfast cereal and wafers are considered a tavshil and not pas and, therefore, are not subject to the the laws of Pas Yisroel.<br><br>
	4) Products which are also cholov yisroel and/or yoshon are so indicated.<br><br>
	5) Items manufactured in Israel are noted with an asterisk(*).<br><br>
6) Food service establishments such as restaurants and caterers are noted with a (FSE).

<br><br>
<table border="1"><tr><th> <b>Company/Brand </b></th><th> <b>Product Type </b></th></tr>
<tr><td>Abadi Bakery*</td><td>All items</td></tr>
<tr><td>Acme [Albertson’s]</td><td>Clifton, NJ – all fresh baked products</td></tr>
<tr><td>Acme [Albertson’s]</td><td>Milltown, NJ – all fresh baked products</td></tr>
<tr><td>Acme [Albertson’s]</td><td>Narberth, PA – all fresh baked products</td></tr>
<tr><td>Albertson’s in-store Bakery</td><td>Boca Raton and Del Ray Beach – all fresh baked products</td></tr>
<tr><td>Amnon's Kosher Pizza</td><td>Frozen Pizza (cholov yisroel)</td></tr>
<tr><td>Amnon's Kosher Pizza</td><td>Frozen Pizza (cholov yisroel)</td></tr>
<tr><td>Angel’s Bakery*</td><td>All products  (when bearing an OU)</td></tr>
<tr><td>Awrey's</td><td>Microwaveable Sandwich Bagel Halves, Mini Bagels, Cinnamon Raisin Bagels, Plain Bagels, Blueberry Bagels </td></tr>
<tr><td>Bag N’ Save</td><td>Bread, rolls, buns</td></tr>
<tr><td>Bagel City</td><td>Challah, challah rolls (yoshon)</td></tr>
<tr><td>Bagels-N-More </td><td>Challah, challah rolls (yoshon)</td></tr>
<tr><td>Barry’s Bakery </td><td>Café and French Twists (when Pas Yisrael is written on the label)(yoshon)</td></tr>
<tr><td>Barth* </td><td>Crackers</td></tr>
<tr><td>Bayit Vegan Guest House*</td><td>All baked items</td></tr>
<tr><td>Bell</td><td>Bialys (with special Hebrew packaging only) [Only available in Israel]</td></tr>
<tr><td>Betz Boys (Continental Food)</td><td>Pizza (cholov yisroel)</td></tr>
<tr><td>BJ's</td><td>Plain Sliced Mini Bagels,Cinnamon Raisin Mini Bagels </td></tr>
<tr><td>Block & Barrel</td><td>Plain Bagel, Classic Mini Plain Bagel</td></tr>
<tr><td>Brickfire Bakery</td><td>Plain Sliced Mini Bagels</td></tr>
<tr><td>Brooklyn Bagel</td><td>Frozen, Poppy, Sesame Bagels (With special Hebrew packaging only) [Only available in Israel]</td></tr>
<tr><td>Bubba’s and Novelty Kosher Pastries</td><td>All baked goods (yoshon)</td></tr>
<tr><td>Burry Foodservice</td><td>Mini Bagel Plain, Cinnamon Raisin Mini Bagels, Blueberry Mini Bagels, Wrapped Plain Bagel, Wrapped Cinnamon Raisin Bagel, Wrapped Blueberry Bagel</td></tr>
<tr><td>Canada Bread</td><td>Mini Bagel Plain, Mini Bagel Cinnamon Raisin, Mini Bagel Blueberry, Plain Bagel, Cinnamon Raisin Bagel, Blueberry Bagel</td></tr>
<tr><td>Circa-NY Midtown & Downtown (FSE)</td><td>Pizza (cholov yisroel) and breads</td></tr>
<tr><td>Continental Bakery</td><td>Breads & Cakes</td></tr>
<tr><td>Continental Pastry, Inc.</td><td>Various cakes, pies & pastries</td></tr>
<tr><td>Copenhagen</td><td>Butter cookies & low cholesterol cookies</td></tr>
<tr><td>Cub Foods</td><td>Bakery Style Egg Bagels, Bakery Style Honey Wheat Bagels, Bakery Style Blueberry Bagels, Bakery Style Plain Bagels, Bakery Style Cinnamon Raisin Bagels</td></tr>
<tr><td>CVS</td><td>Butter cookies & low cholesterol cookies</td></tr>
<tr><td>Daily Pita</td><td>All pita bread</td></tr>
<tr><td>Dakota Brands</td><td>Bagels, rolls</td></tr>
<tr><td>Damascus </td><td>Must state pas yisroel on package</td></tr>
<tr><td>David’s Cookies</td><td>Hamentashen (only when labled as Pareve and Pas Yisroel)</td></tr>
<tr><td>Davidovitz*</td><td>All products (when bearing an OU symbol)</td></tr>
<tr><td>Delacre*</td><td>Cookies</td></tr>
<tr><td>Delancey Dessert</td><td>Exclusively pas yisroel rolls, cookies, cakes, breads</td></tr>
<tr><td>Dougie’s BBQ & Grill in Brooklyn (FSE)</td><td>All baked products</td></tr>
<tr><td>Dr. Praeger's </td><td>Fishies, fish sticks, and fish cakes, pizza bagels</td></tr>
<tr><td>Edwards & Sons*</td><td>Breadcrumbs, croutons</td></tr>
<tr><td>Einat*</td><td>Breadcrumbs, croutons</td></tr>
<tr><td>Elite*</td><td>Biscuits</td></tr>
<tr><td>Elsa's Story*</td><td>Cookies, crackers, pastries (not cholov yisroel)</td></tr>
<tr><td>Empire</td><td>Pizza (cholov yisroel);</td></tr>
<tr><td>Ener-G*</td><td>Gluten-free pretzels and crackers</td></tr>
<tr><td>Eskal</td><td>Gluten-free cakes</td></tr>
<tr><td>Essex on Coney Downtown (FSE)</td><td>All baked products</td></tr>
<tr><td>Everything Spelt</td><td>All baked products</td></tr>
<tr><td>Father Sam</td><td>All pita bread</td></tr>
<tr><td>Fischer Brothers & Leslie</td><td>Challah, challah rolls </td></tr>
<tr><td>Flavorite</td><td>Bakery Style Plain Bagels, Bakery Style Blueberry Bagels, Bakery Style Cinnamon Raisin Bagels</td></tr>
<tr><td>Friedman's</td><td>All products (when Pas Yisroel is written on the label)</td></tr>
<tr><td>Gefen</td><td>Crackers, cookies, matzoh (matzoh is yoshon)</td></tr>
<tr><td>Gefen*</td><td>Chocolate cake, honey cake, marble cake</td></tr>
<tr><td>Glutino*</td><td>Gluten free pretzels, crackers</td></tr>
<tr><td>Goodman, Goodman's (Joyce Food Products)</td><td>Cakes & cookies (yoshon)</td></tr>
<tr><td>Grandpa’s “Old Southern” Coffee Cake</td><td>All baked items</td></tr>
<tr><td>Grandpa's Coffee Cake</td><td>All coffee cakes</td></tr>
<tr><td>Grandpa's Gourmet Biscotti</td><td>Biscotti</td></tr>
<tr><td>Grandpa's International Bakery</td><td>Breads</td></tr>
<tr><td>Guiltless Gourmet</td><td>Wraps</td></tr>
<tr><td>Hadar*</td><td>Assorted biscuits</td></tr>
<tr><td>Hafners </td><td>Pastry shells w/ OU and Rabbi signature</td></tr>
<tr><td>Healthy Palate/Chef Martini</td><td>Eggplant parmesan (breadcrumbs are pas yisroel)</td></tr>
<tr><td>Hema*</td><td>Crackers</td></tr>
<tr><td>Hy-Vee</td><td>Egg Bagels, Plain Bagels, Cinnamon Raisin Bagels, Blueberry Bagels, Onion Bagels, Bakery Style Onion Bagels, Apple Cinnamon Refrigerated Bagel, Honey Wheat Bakery Style Bagel </td></tr>
<tr><td>J & P</td><td>Pita bread</td></tr>
<tr><td>J2 Manhattan (FSE)</td><td>Pizza (cholov yisroel) and breads</td></tr>
<tr><td>Jake's Bakes</td><td>All products (when Pas Yisroel is written on the label)</td></tr>
<tr><td>Jason</td><td>Coating Crumbs</td></tr>
<tr><td>Jewel-Osco [Albertson’s]</td><td>Evanston, IL – bread and kosher cakes</td></tr>
<tr><td>Jewel-Osco [Albertson’s]</td><td>Highland Park, IL – bread and kosher cakes</td></tr>
<tr><td>Josef’s Organic</td><td>All products</td></tr>
<tr><td>Kad Vechomer Café* (FSE)</td><td>All products</td></tr>
<tr><td>Kedem</td><td>Cookies, Cereal bars, Biscuits, Crackers</td></tr>
<tr><td>Kedem*</td><td>Assorted crackers</td></tr>
<tr><td>Keefe Kitchen</td><td>Plain Bagels, Cinnamon Raisin Bagels</td></tr>
<tr><td>Kem Kem</td><td>Crackers</td></tr>
<tr><td>Kemach Food Products</td><td>Cookies (yoshon when stated on package), crackers (when Pas Yisroel) is written on the label)</td></tr>
<tr><td>Kineret</td><td>Cakes, rugalach</td></tr>
<tr><td>King Solomon</td><td>All products</td></tr>
<tr><td>L’Esti Desserts</td><td>Cakes and pastries (also yoshon)</td></tr>
<tr><td>Lakewood Kollel</td><td>All products (when Pas Yisroel is written on the label)</td></tr>
<tr><td>Levana Restaurant (FSE)</td><td>All baked products</td></tr>
<tr><td>Barry’s Bakery </td><td>Café and French Twists (when Pas Yisrael is written on the label)(yoshon)</td></tr>
<tr><td>Loacker</td><td>Quadratini</td></tr>
<tr><td>Lilly's</td><td>All products</td></tr>
<tr><td>M & M Kosher Bakery</td><td>Pita, baklava and lady fingers</td></tr>
<tr><td>Maadanot*</td><td>Bourekas, malawah, pizza squares</td></tr>
<tr><td>Macabee</td><td>Pizza (cholov yisroel), Pizza Bagel (cholov yisroel), Breaded Eggplant (yoshon), Breaded Mushrooms (yoshon), Mozzarella Sticks (cholov yisroel, Yoshon)</td></tr>
<tr><td> Malon Shaarei Yerushalayim* (FSE)</td><td>All baked products</td></tr>
<tr><td>Mani's*</td><td>Cakes and tortes</td></tr>
<tr><td>Manischewitz Co.</td><td>Tam tams (yoshon), Italian coating crumbs (yoshon), Matzah and Matzah Meal (Year-round, non-Kosher for Passover) </td></tr>
<tr><td>Maple Leaf Bakery</td><td>Safeway Natures Blend Plain Mini Bagel, Mini Bagels </td></tr>
<tr><td>Maplehurst</td><td>Block & Barrell Classic Mini Plain Bagel </td></tr>
<tr><td>Marzipan*</td><td>Ruggelach</td></tr>
<tr><td>Matzot Carmel*</td><td>Matzah</td></tr>
<tr><td>Mehadrin Bakery</td><td>Breas, cookies, and pastries</td></tr>
<tr><td>Mendelson’s Pizza (FSE)</td><td>Pizza (cholov yisroel) and breads</td></tr>
<tr><td>Mezonos Maven</td><td>All products</td></tr>
<tr><td>Milk ‘N Honey NYC (FSE)</td><td>All baked products</td></tr>
<tr><td> Mishpacha</td><td>All products</td></tr>
<tr><td>Moishy’s</td><td>Exclusively pas yisroel rolls, cookies, cakes, breads</td></tr>
<tr><td> Mount Sinai Hospital (FSE)</td><td>Products bearing an OU symbol</td></tr>
<tr><td>Mountain Fruit</td><td>All products (when Pas Yisroel is written on the label)</td></tr>
<tr><td>Mr. Baker*</td><td>Assorted crackers, </td></tr>
<tr><td> Naomi Caterers* (FSE)</td><td>All baked items</td></tr>
<tr><td>Nana Sylvia</td><td>Mandel bread</td></tr>
<tr><td>Neri’s </td><td>Breads and bagels</td></tr>
<tr><td>Novelty Bakery and Novelty Kosher Pastry</td><td>All products (cholov yisroel, yoshon)</td></tr>
<tr><td>Of Golan*</td><td>Chicken nuggets, rings and schnitzel</td></tr>
<tr><td>Of Tov*</td><td>Chicken Breast Nuggets</td></tr>
<tr><td> Olympic Pita (FSE)</td><td>All baked products</td></tr>
<tr><td>Original Bagel Company</td><td>Plain Bagel, Cinnamon Raisin Bagel, Blueberry Bagel, Everything Bagel, Sesame Bagel, Plain Sandwich Bagel, Park Avenue Plain Mini Bagels, Park Avenue Cinnamon Raisin Mini Bagels, Park Avenue Blueberry Mini Bagels ,</td></tr>
<tr><td>Orion</td><td>Plain Par-Baked Hot Stuff Bagel, Cinnamon Raisin Par-Baked Hot Stuff Bagel</td></tr>
<tr><td>Osem*</td><td>All products</td></tr>
<tr><td>Ostreicher’s</td><td>Hamentashen (only when labled as Pareve and Pas Yisroel)</td></tr>
<tr><td>Pita Express (FSE)</td><td>Pita bread (also yoshon)</td></tr>
<tr><td> Pituyim Cafe* (FSE)</td><td>All items</td></tr>
<tr><td>Quality Food Industries*</td><td>Croutons</td></tr>
<tr><td> Ram Caterers of Brooklyn (FSE)</td><td>All baked products</td></tr>
<tr><td> Red Heifer Restaurant* (FSE)</td><td>All baked products</td></tr>
<tr><td>Raft Foods*</td><td>Croutons</td></tr>
<tr><td>Reisman Bros. Bakery</td><td>Assorted cakes, cookies, rugalach</td></tr>
<tr><td> Renaissance Hotel Jerusalem * (FSE)</td><td>All products</td></tr>
<tr><td>Rokeach</td><td>Hamentashen (only when labled as Pareve and Pas Yisroel), snackers crackers, cookies, soup nuts</td></tr>
<tr><td>Roma</td><td>Bread, rolls, buns</td></tr>
<tr><td>Rottella’s </td><td>Bread, rolls, buns</td></tr>
<tr><td>Royal Bakery House</td><td>All breads</td></tr>
<tr><td>Royal Dansk</td><td>Low cholesterol cookies (when indicated on package) [Available only in Israel]</td></tr>
<tr><td>Sabba*</td><td>Biscuits</td></tr>
<tr><td>Shop'n Save</td><td>Bakery Style Plain bagel 12/5/3/ Oz., Bakery Style Cinnamon Raisin bagel 12/5/3 Oz., Bakery Style Blueberry Bagel 12/5/3 Oz., Bakery Style Honey Wheat Bagels 12/5/3 oz. Cinnamon Raisin Bagels, Onion Bagel, Egg Bagels, Plain Bagels, Blueberry Bagels</td></tr>
<tr><td>Shoprite</td><td>Challahs (only when labeled Pareve and Pas Yisroel)</td></tr>
<tr><td>Simply Bread</td><td>Challah (when stated on the label)</td></tr>
<tr><td>Smilowitz</td><td>Exclusively pas yisroel rolls, cookies, cakes, breads</td></tr>
<tr><td>Smunchies</td><td>All baked goods</td></tr>
<tr><td>Spring Valley-Milmar</td><td>Mini pizza bagels (cholov yisroel), food service</td></tr>
<tr><td>Sruli's</td><td>All products (when Pas Yisroel is written on the label)</td></tr>
<tr><td> Subway (FSE)</td><td>All baked items</td></tr>
<tr><td>Super 13</td><td>All products (when Pas Yisroel is written on the label)</td></tr>
<tr><td>Tami Great Foods</td><td>Old fashioned French toast</td></tr>
<tr><td>Tavor*</td><td>Assorted cookies and cakes</td></tr>
<tr><td>Tel Aviv Kosher Bakery (Chicago)</td><td>Breads & cakes (yoshon)</td></tr>
<tr><td>The Fillo Factory</td><td>Baklava and pastry shells/cups (when marked pas yisroel)</td></tr>
<tr><td>The Old City Café (Upscale Foods)</td><td>Pizza (cholov yisroel, yoshon); Burrito [cholov yisroel (where applicable), yoshon]; Macaroni and Cheese (cholov yisroel); Apple Strudel (yoshon)</td></tr>
<tr><td>Tova-Sovata (PL)</td><td>Exclusively pas yisroel rolls, cookies, cakes, breads</td></tr>
<tr><td>Village Crown Caterers (FSE)</td><td>All baked items</td></tr>
<tr><td>Velka Café* (FSE)</td><td>All baked items</td></tr>
<tr><td> Vino/Bar Kochba Restaurant* (FSE)</td><td>All baked items</td></tr>
<tr><td>V.I.P.</td><td>Bread crumbs</td></tr>
<tr><td>Wein's</td><td>All products (when Pas Yisroel is written on the label)</td></tr>
<tr><td>Weiss Kosher Cuisine (FSE)</td><td>All baked items</td></tr>
<tr><td>Yarden*</td><td>Assorted cookies</td></tr>
<tr><td>Yoni-Neptune Food Products*</td><td>Schnitzel coatings</td></tr>
<tr><td>Zaatar </td><td>Herb Pizza</td></tr>
</table>"
     author="Rabbi Yonatan Kaganoff"

     title="Essential Information for Observing the Holiday"
     description="<p>No other ceremony or ritual of the Jewish year is as beloved or is observed by so many as the Passover Seder. Yet celebrating Passover properly requires close familiarity with all the laws governing Passover foods, ownership of chametz, preparing the home, and so on.</p>

	<p>In this website, we have provided much of the basic information you will need. However, if you are unsure about any aspect at all of how to observe Passover, or how to make sure your home fully conforms to the Passover requirements, you should not hesitate to ask an Orthodox Rabbi for his guidance.</p>



 "
     author=""

     title="The OU symbol: A Mark of Trust"
     description="<p>With an array of religious, youth, social action, educational, public policy and community development services, programs and activities, the Orthodox Union is among the largest Jewish organizations in the world. Its kosher supervision label, the OU, is the world&#8217;s most recognized kosher symbol.</p>

	<p>Over 60% of kosher supervised foods in the <span class="caps">USA</span> carry the OU on their labels. That translates to more than 275,000 products from over 2,400 manufacturers, produced in nearly 6,000 plants in 77 countries. Respected and trusted the world over, <span class="caps">OU </span>Kashrut makes it easy to shop for kosher products and to keep kosher at home and away.</p>

	<p>The OU symbol is a registered trademark in the U.S., Israel, Canada, and the European Union. It may only be used with written authorization of the Orthodox Union Kosher Division. This site includes a list of OU certified kosher products for use for Passover, 2005.</p>

	<p>Products appearing in this website are certified as kosher only when bearing the emblem on the label. It is recommended that consumers check the ingredient panel of products with no dairy designation to insure that the pareve status is accurate.</p>

	<p>Consumers should look for the P or Kosher for Passover symbols on all products. There are, however, some OU products which do not require special Passover supervision. These are so noted in the Pesach Online Database.  Kosher for Passover stickers are generally not acceptable.</p>

	<p>This website does not deal with medicines or cosmetics. Personal products such as these also fall under the Passover laws and you should ask an Orthodox Rabbi which products may be permissible to be used, and which must be disposed of or sold.</p>

	<p>We encourage you to ask your local grocer or supermarket manager to stock those OU endorsed products that are not readily available in your area.</p>

	<p>Kosher updates appear regularly on our website, in our weekly Shabbat Shalom e-mail, and in Jewish Action, our quarterly family magazine.</p>


 "
     author=""

     title="Kosher Alerts Introth"
     description=""
     author=""

     title="Community Service"
     description=""
     author=""

     title="Southern New Well Food Biology Engineering Co., Ltd. (NWB)"
     description=""
     author=""
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    dc:title="Southern New Well Food Biology Engineering Co., Ltd. (NWB)"
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    dc:subject="Baking Mixes"
    dc:description="www.nwb.com.cn"
    dc:creator="Leah Cooper"
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     title="Leek and Chive Mashed Potaotes (dairy)"
     description=""
     author=""

     title="Mashed Potatoes Anna (dairy)"
     description=""
     author=""

     title="Artichoke Mashed Potatoes (dairy or pareve)"
     description=""
     author=""

     title="Three Cheese Potatoes (dairy)"
     description=""
     author=""

     title="Hazelnut Mashed Sweet Potaotes (dairy or pareve)"
     description=""
     author=""

     title="Mashed Maple Sweet Potatoes (dairy or pareve)"
     description=""
     author=""

     title="Roasted Garlic and Herbed Mashed Potatoes (dairy or pareve)"
     description=""
     author=""

     title="Cheese Mashed Potatoes (dairy)"
     description=""
     author=""

     title="Smashed Red Potatoes with Garlic (dairy or pareve)"
     description=""
     author=""

     title="Jack Rabbit Ham flavored 16 Bean Soup"
     description=""
     author=""
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    dc:subject="Alert"
    dc:description="Ham flavored 16 Bean Soup"
    dc:creator="Ita Herbstman"
    dc:date="2008-12-31 09:26:00 PM GMT" />
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     title="Smashed Red Potatoes with Garlic (dairy or pareve)"
     description=""
     author=""

     title="Cheese Mashed Potatoes (dairy)"
     description=""
     author=""

     title="Roasted Garlic and Herbed Mashed Potatoes (dairy or pareve)"
     description=""
     author=""

     title="Mashed Maple Sweet Potatoes (dairy)"
     description=""
     author=""

     title="Hazelnut Mashed Sweet Potatoes (dairy or pareve)"
     description=""
     author=""

     title="Three Cheese Potatoes (dairy)"
     description=""
     author=""

     title="Artichoke Mashed Potatoes (dairy or pareve)"
     description=""
     author=""

     title="Mashed Potatoes Anna (dairy)"
     description=""
     author=""

     title="Leek and Chive Mashed Potatoes (Dairy or Pareve)"
     description=""
     author=""

     title="TM “Khortytsa”"
     description=""
     author=""
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    dc:title="TM “Khortytsa”"
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    dc:subject="Alcoholic Beverages"
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    dc:creator="Leah Cooper"
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     title="Denomega Nutritional Oils"
     description=""
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    dc:identifier="http://oukosher.org/index.php/consumer/featured_companies/1377737/" 
    dc:subject="Fish Products"
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    dc:creator="Leah Cooper"
    dc:date="2008-12-29 03:49:00 PM GMT" />
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     title="Maxi Health Research Inc."
     description=""
     author=""
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    dc:subject="Vitamin &amp;amp; Mineral Supplements &amp;amp; Premixes"
    dc:description="http://www.maxihealth.com/default.asp?cookiecheck=yes&amp;"
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    dc:date="2008-12-26 02:44:00 PM GMT" />
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     title="Zhangjiagang Hope Chemicals Co.,Ltd;"
     description=""
     author=""
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    dc:subject="Chemical Products"
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    dc:creator="Leah Cooper"
    dc:date="2008-12-24 05:10:00 PM GMT" />
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     title="Kislev 5769 / December 2008"
     description=""
     author=""
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     title="Potato Croquette (pareve or dairy)"
     description=""
     author=""

     title="Sweet Potatoes Anna (dairy or pareve)"
     description=""
     author=""

     title="Potatoes Anna with Cinnamon and Coriander (dairy)"
     description=""
     author=""

     title="Pommes Anna (dairy)"
     description=""
     author=""

     title="Potato Galette with Smoked Salmon (dairy)"
     description=""
     author=""

     title="Galette De Pomme De Terre (pareve)"
     description=""
     author=""

     title="Potatoe Galette (dairy)"
     description=""
     author=""

     title="Aceitunas Guadalquivir, S. L."
     description=""
     author=""
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    dc:subject="Olives"
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     title="Drinking Coffee on the Road"
     description="<p>Considering the long days that Mashgichim put in and the hundreds of miles that they drive daily, it is no surprise to hear that most mashgichim rely on coffee to keep them going. While caffeine is a plus for those who work in an office, for those out on the roads those 10 minute coffee stops are quite literally life savers. Let us take a moment to understand if there are any kashrus concerns with picking up a coffee while traveling on the road. This question was presented to the OU poskim Rav Schachter and Rav Belsky.</p>

	<p>The primary ingredients in plain black coffee (water, sugar and unflavored coffee) are all group 1, acceptable from any source.</p>

	<p>The Pri Chadash Y.D. 114:6 says that although coffee cannot be eaten raw and is served at the tables of kings, there is no issue of bishul akum. He explains that since coffee is essentially a water-based drink, since water can be drunk uncooked, coffee too is permitted. </p>

	<p>The Gemara (Avoda Zara 31b) says that one may not drink beer in a non-Jewish establishment, since this can lead to intermarriage. One must take the beer back to their house before drinking. The Rambam says that cider may be drunk at a non-Jewish establishment since it is not as common a drink as beer. What about coffee? Rabbi Belsky said that although one may not drink coffee socially at a non-Jew&#8217;s home (see Chachmas Adam) there is no issue of drinking coffee in a store. Rabbi Schachter said that it is preferable that one wait to drink the coffee until one goes back to their car. He understood that the leniency of the Rambam was specifically on cider because it is not a common drink, but coffee today is as common as beer. </p>

	<p>Rav Belsky said, in general there is no concern that the utensils that cooked the coffee were used with non-kosher. The coffee pot is usually rinsed out and reused, and is not sent through the dishwasher. Rabbi Schachter added that there would be reasons to be lenient even if the coffee pot was sent through the dishwasher. </p>

	<p>Rabbi Schachter said that there is no issue of marris ayin for one to purchase coffee at a McDonalds rest stop. Rav Belsky agreed that this was permitted, but indicated that in such a case one should not sit down at the restaurant tables, which would give the appearance that one was intending to eat a meal, but rather should sit at one of the public rest stop seats. As we mentioned earlier, Rav Schachter recommended waiting to drink the coffee until one returned to their car. </p>

	<p>Rav Belsky and Rav Schachter paskened that it is permissible to purchase coffee at a rest stop or convenience store. Rav Schachter added that even if one ordinarily would be machmir about these issues, they should not do so if they feel they are getting tired. Driving when tired, in violation of  ונשמרתם מאד לנפשתיכםis much worse then drinking a cup of coffee which is מותר על פי דין.</p>

	<p>לפעמים משגיח נוסע ברכב שלו לשם השגחה וירא פן תחטפנו שינה בדרך ויסתכן, ובכדי להתעורר, רוצה הוא לשתות קאווע, אלא שאין אתו ברכב, ורוצה ליכנס לחנות בלתי-כשרה (מיק דאנעלד&#8221;ס, וכדומה) שעל הדרך, ולקנות קאווע משם.<br />
(א) על פי פשוטו נראה שאין כאן בעיא של מראית עין (והייתם נקיים וגו&#8217;) כי בידינו כבר ידוע הוא שהרבה בני אדם נכנסים לחניות שכאלו שלא על מנת לאכול ממאכליהם האסורים, אלא על מנת להשתמש בשרותים שמה, או על מנת לקנות קוקה-קולה וכדומה.<br />
(ב) בנדון כשרות הקאווע, אף על פי שלפעמים יוצא הקאווע הכשר מאותו הסילון שיוצא הקאוו&#8221;ע הבלתי-כשר, ויש בקאוו&#8221;ע הכשר תערובת של משהו איסור, על פי פשוטו היה נראה לומר שאותו המשהו מתבטל בסמ&#8221;ך, ואין בזה משום ביטול איסור לכתחילה, שהרי אין כונתו לבטל, ואף דבדרך כלל היינו מייעצים שלא לקנות קאוו&#8221;ע היוצא מן הכלי שכזה, בשעת הצורך שכזה שיש קצת חשש סכנה, נראה שאין להחמיר.</p>
 (ג) ואף שיש מקום לערער על כשרות הקאוו&#8221;ע &#8211; שלפעמים יקרה שישטפו את הכלי שבו מתבשל הקאוו&#8221;ע ביחד עם כלים שיש עליהם פירורי מאכלות אסורות, ועל ידי כן תכנס הבליעה אל כלי ההיתר (של הקאוו&#8221;ע), על פי רוב תמיד מכניסים דיטרג&#8217;נט אל תוך מכונת שטיפת הכלים באופן שכזה שתחילת בליעת האיסור אל כלי-בישול הקאוו&#8221;ע יהיה בבחינת נותן טעם לפגם, ומותר.
 (ד) אלא דבגמרא עבודה זרה (לא:) איתא שאסרו לשתות שכר של עכו&#8221;ם במקום מכירתו, ולדעת כמה פוסקים אף כל המשקאות הקלות גם כן בכלל הך גזרה (עיין יורה דעה ריש סימן קי&#8221;ד), על כן יש ליעצו לרב המשגיח שלא ישתנה הקאוו&#8221;ע שמה &#8211; בחנות, אלא להוציאו לחוץ ולשתותו ברכב שלו, דבגמרא (שמה) הובאו ב&#8217; הנהגות של האמוראים &#8211; אם מספיק לשתותו אבבא דחנותא, או דמן הנכון להחמיר שלא לשתותו אלא בביתו, וכאן &#8211; בנידון דידן, לשתותו ברכב שלו הוא החומרא הכי גדולה שאפשר להצריך.<br />
(ה) ועל פי פשוטו אינו נכון למשגיח להחמיר בזה ולנהוג במדת חסידות, ולהתרחק מן הכיעור ומן הדומה לכיעור, שהרי התורה צותה ונשמרתם מאוד לנפשותיכם, וחמירא סכנתא מאיסורא, וחסידות בכהאי גוונא בודאי תחשב כחסידות של שטות.<br />
צבי שכטר

	<p>ביסוד אני מסכים מן ה&#8221;יוצא לפועל&#8221; אבל מש&#8221;כ בסעי&#8217; ד&#8217; שכמה פוסקים אסרו משקאות קלות, נעלמה ממני דעה זו ולא שמעתיה מעולם. גם מש&#8221;כ ששוטפים כלי הקאווע יחד עם כלי האוכל כמדומה לי ששוטפים בנפרד ביד ולא במכונה ועוד מלבד זה ברוב מקומות מנוח (rest stops) שראיתי, מקום השולחנות אינם קשורים למסעדות אלא לה rest stopsעצמו ואין בהם מראת עין או גזירת חנויות שלהם כי הוקבעו למנוח הצבור ומנותקים מהחנות<br />
ישראל הלוי בעלסקי</p>




 "
     author="Rabbi Eli Gersten, RC Recorder of OU Psak and Policy"

     title="Aish M’aish – Bishul Yisroel"
     description="In many companies the method for dealing with the issue of bishul akum is to have the mashgiach light the pilot light of the boiler. This is based on the ruling of the Rama (Y.D. 113:7) that if a non-Jew lit his fire from a fire that was lit by a Yisroel, then the food cooked with that fire would not be subject to the issur of bishul akum. <br />
<br />
Although the Minchas Yaakov (75:41) holds that one can rely on this leniency even lichatchila, most poskim (Chachmas Adam 66:8, Aruch Hashulchan 113:44) point out that the leniency of the Rama is only bidieved at best. Lichatchila, one may not allow a non-Jew to cook one’s food with such a fire. If so, how do we rely on having the mashgiach light the pilot lights of boilers in non-Jewish companies? <br />
<br />
It is important to keep in mind two other sevaros discussed by poskim. <br />
The Maharit Tzalon (161) says that although Chazal initially forbade pas paltar, they never forbade bishul of a paltar. Only bread which is the staple of the meal can lead to intermarriage even when baked by workers for the purpose of selling. Other items, although they may be oleh al shulchan melachim, are not forbidden when cooked for the purpose of selling. <br />
Rav Moshe Feinstein Zt”l held that items cooked in factories in a manner that is different from the way that one cooks in one’s home are not subject to the issur of bishul akum. <br />
Although we do not rely on these sevaros by themselves, we are mitztareif them in conjunction with other sevaros.<br />
For example, we permit steamed tuna fish without bishul Yisroel. Although there is a disagreement as to whether steaming is exempt from the prohibition of bishul akum, we are lenient b’tziruf the above two sevaros (The Maharit Tzalon and Rav Moshe). Similarly, perhaps we can rely on pilot lights in conjunction with the above sevaros.<br />
 <br />
Rabbi Belsky said that we may be lenient to allow the use of pilot lights in companies; however, the mashgiach should relight the boiler whenever he visits the plant. Since many poskim hold that the heter of pilot lights in only bidieved, when there is a mashgiach available to light the fire, we should not rely on a bidieved. In restaurants since there is a mashgiach temidi available to light the fires, we do not rely on the heter of aish m’aish.<br />
<br />
In summary:<br />
•	Although we are lenient to allow the use of pilot lights in factories to remove the issur of bishul akum, the boilers should be relit every time the mashgiach visits the factory. <br />
•	In restaurants we do not rely on this leniency<br />
"
     author="Rabbi Eli Gersten"

     title="Remembrance of the Mumbai Kedoshim"
     description="I had the opportunity to meet Ben Zion Chroman many times in Beijing on Shabbos during the past two years. I always will remember his intense concentration and kavana in his tefillah, especially Shmoneh Esrei. At the Shabbos meals he just loved to sing the Carlebach niggunim. His favorite melody was "Kol haolam kulo gesher tzar me’od, ve-haikar lo lefached kla," meaning "This world is just but a narrow bridge and there is nothing to fear." He would start singing in a very low melodious voice, which would get louder and stronger as he repeated those words with such emotion from the depth of his neshama, getting all present at the table to join in with him.<br />
It was apparent to me that he loved all Jews even though he was a Bobover chassid with a streimel. Rabbi Teitelbaum, who used to sit opposite him at the Shabbos table, would be enthralled by his chaver’s sweet voice and join in as well with all the niggunim. It so happens that I grew up in Far Rockaway, NY, where I davened in Kehilas Yaakov by the Sulitzer Rebbi, the grandfather of Rabbi Teitlebaum, and where my parents still daven. I am sure that both kedoshim gave their lives while singing "ve-ha-ikar lo le-fached kla.” <br />
Hashem yinakem damam…<br />
 <br />
"
     author="Rabbi Martin Grunberg"

     title="Rav Moshe Zt’l’s Heter of Cholov Stam Revisited"
     description="<p>Halacha states that milk which is produced without hashgacha (r&#8217;iyah of a Yisroel) is non-kosher; such milk is termed &#8220;cholov akum&#8221;. This rule is a gezeirah, lest milk from non-kosher animals be mixed into what otherwise could be assumed to be kosher milk. Milk is only permissible when a Yisroel watches the milking, verifying that milk from non-kosher animal species is not incorporated. (Yoreh Deah 115:1, from Maseches Avodah Zarah daf 35b)</p>

	<p>In his famous teshuva about regular (not specially-supervised) milk &#8211; what we call &#8220;cholov stam&#8221;, Reb Moshe Feinstein zt&#8221;l rules that such milk is permissible, as governmental inspection of dairies serves as verification that milk from non-kosher animals is not present; since governmental inspection establishes the absence of milk from non-kosher animals as a known fact, the rule of Annan Sahadei &#8211; that we are all virtual witnesses to the fact &#8211; pertains, and it is as if there is actual visual supervision (by Klal Yisroel) of the milk in domestic dairies. (Igros Moshe <span class="caps">YD 1</span>:47)</p>

	<p>In teshuva 49 (ibid.), Reb Moshe addresses the question of farms. Although there is governmental inspection of dairy plants, where milk is pasteurized and bottled, much of the milk comes from farms, which Reb Moshe describes as often lacking supervision. If so, how could the rule of Annan Sahadei apply to permit milk? Is there not a lapse in supervision, such that the milk was lacking any governmental supervision from the time it was farmed until it arrived at the dairy plant?</p>

	<p>Reb Moshe replied to the person who posed this question that Chazal were gozair on milk only at the point of its transfer to a Yisroel (&#8220;bo l&#8217;yad Yisroel&#8221;). Therefore, only milk which comes to the Jewish consumer from dairy processors can be prohibited as cholov akum; milk which is at farms and travels to dairy plants is not yet subject to the gezeirah.  Once this milk is at the dairy plants, it is subject to governmental inspection and becomes the halachic equivalent of cholov Yisroel, as Annan Sahadei applies at that point and tells us to treat the milk as supervised by Yisroelim.</p>

	<p>An obvious problem arises in modern times, as governmental inspections of dairies &#8211; at least today &#8211; does not include tests to determine the animal species from which the milk came. (See section of <span class="caps">FDA </span>Milk Plant Inspection Form on page.) Government inspectors test milk for bacteria count and the presence of antibiotics, but they do not verify by tests or otherwise which species of animal produced the milk. Such determination can be made by testing fat or casein ratios of milk samples, but the government does not do this. Whereas in former times (and still today at a handful of dairy plants), it was common for dairies to have on-site farms, and government inspectors would thereby physically see the animals present, such is no longer the case. In light of the current situation, that government inspectors do not in any way test milk to determine the source animals, nor do the inspectors see the milking animals, their inspections would appear to be of no use to create a situation of Annan Sahadei! If so, on what do we base our heter of cholov stam in contemporary times?</p>

	<p>Rabbi Eli Gersten, based on diyukim in Igros Moshe (ibid. teshuva 49 and <span class="caps">YD 3</span>:17), understood and convincingly demonstrated that Reb Moshe held that since Chazal were gozair only upon the final point of possession of milk prior to its transfer to a Yisroel, the lack of meaningful verification at dairy plants is immaterial; so long as government inspectors visit the dairies and see that nothing is being added to the milk (and see no non-kosher species on-site!), the milk is permitted.</p>

	<p>I arranged a conference call with Rav Belsky and Reb Zev Osdoba, <span class="caps">RFR</span> at Ahava Dairies, who has worked very extensively with state and federal inspectors over the course of many years, and who provided me with reams of documentation on the details of government inspection programs and requirements. Reb Zev revealed the following information (which I later corroborated independently by reviewing state and federal government websites and speaking with dairy companies):</p>

	<p>&#8226;Currently, the government inspects all milk farms 2-6 times per year.<br />
&#8226;Governmental (state) farm inspection protocol specifically includes a provision that only cows are in the farms&#8217; milking parlors and/or cowyard. This provision (formulated in terms of swine) is part of the standard farm inspection form. (See sections of Dairy Farm Inspection Forms below.) <br />
&#8226;Government inspectors track the intake and output of all milk at dairies. Thus, the source farms are identified by the inspectors, and they must correlate with farms approved by the government.</p>

	<p>Reb Zev also related that state farm inspectors told him that they have never encountered horses, pigs or other livestock (besides cows) on dairy farms, and that were they to do so, they would immediately report it as part of their responsibilities.</p>

	<p>In light of this current state of affairs, such that the farms are indeed uniformly inspected for non-kosher animals, and the dairy plants&#8217; inspectors work with the farm inspectors&#8217; data, Rav Belsky ruled that the heter of cholov stam applies for those who wish to rely on it, albeit based principally on farm inspections rather than on dairy inspections. The correlation of data between the farm and dairy inspections extends the farm inspections&#8217; efficacy to the dairies, from which point the milk is &#8220;bo l&#8217;yad Yisroel&#8221; and retains its permissibility. </p>

	<p>It should be noted that the above, newly-formulated position on cholov stam is actually the total reverse of Reb Moshe&#8217;s heter: Reb Moshe was mattir cholov stam based on dairy plants being inspected by the government, and government inspection of farms was a non-issue due to the concept of &#8220;bo l&#8217;yad Yisroel&#8221;. Now, in contradistinction, government inspection of farms plays the central role, and dairy plant inspection is no longer central for the heter. It is also important to note that the new position does not rely on &#8220;bo l&#8217;yad Yisroel&#8221; and may appeal to those who were not comfortable using this rationale in this case.      </p>

	<p>As evidenced by the above p&#8217;sak and research, the OU continues to pave the way in kashrus technical data and to service those in Klal Yisroel who wish to rely on Rav Moshe&#8217;s heter concerning cholov stam.</p>


 "
     author="Rabbi Avrohom Gordimer "

     title="Sourz Agri Food Processing Pvt. Ltd."
     description=""
     author=""
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     title="Fujian Fulong Frozen Foods Co., Ltd."
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     title="Ramada Jerusalem Hotel"
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    dc:subject="Dairy Products,Meat Products"
    dc:description="http://www.ramada.com/Ramada/control/iPsurvey"
    dc:creator="Leah Cooper"
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     title="Spinach Latkes (dairy or pareve)"
     description=""
     author=""

     title="Black Bean Potato Latkes (pareve or dairy)"
     description=""
     author=""

     title="Vegetable and Feta Latkes (dairy)"
     description=""
     author=""

     title="Cheese Latkes (dairy)"
     description=""
     author=""

     title="Lower Calorie Baked Sweet Potato Latkes (pareve or dairy)"
     description=""
     author=""

     title="Scallion Latkes (pareve)"
     description=""
     author=""

     title="Crispy Pasta Latkes (dairy)"
     description=""
     author=""

     title="Smitty Bee Honey"
     description=""
     author=""

     title="Mesorah Fish"
     description="On Sunday February 19th, the Orthodox Union presented a conference on a wide variety of subjects pertaining to Mesorah of various “pareve” subjects.  The following is a look at the topic I presented, “An Analysis of Kaskeses – Part and Present”.<br />
<br />
The first question one must address is the relationship between “kaskeses” and a kosher fish.  What exactly defines a fish as kosher?  The Pasuk in Vayikra 11:9 describes a kosher fish as one that has “snapir v’kaskeses”, which is generally translated as fins and scales.  From the Pasuk alone, one might think that a fish needs to have both simanim in order to be kosher.  However, the Mishnah in Niddah 59A (expounded in Chullin 66B) tells us, “kol sheyesh bo kaskeses yesh bo snapir”, that any fish which has “kaskeses” will automatically possess “snapir”.  If so, we now see that in order for us to know if a fish is kosher, we simply need to confirm that it has “kaskeses”.  The question remains, however, what exactly is “kaskeses”?<br />
<br />
The Gemara goes through a back and forth discussion to confirm what exactly is a “snapir” and what is a “kaskeses”.  The gemara concludes that “snapir” refers to a fin that assists a fish in swimming, and that “kaskeses” refers to those finger-nail like protrusions on the side of a fish.  The gemara asks (in light of the knowledge that every fish possessing “kaskeses” automatically has “snapir”) what the was need for the pasuk to mention “snapir”.  The Gemara responds, “Yagdil Torah V’Yadir”, that the pasuk mentions “snapir” in order to “make great” and “aggrandize” the Torah.<br />
<br />
The question still remains, what exactly is “kaskeses”?  Though it is often translated as “scales”, not all scales are included in the term “kaskeses”.  Specifically, the Ramban in Chumash tells us that a “kaskeses” must be able to be removed from the fish either by hand or with a knife, without ripping the underlying skin.  Practically speaking, if the scale underneath the skin would rip upon removing the scale, the fish could have “fins and scales”, but not have “snapir v’kaskeskes”, and would not be kosher.  The Ramban’s requirement is discussed in the Achronim, but is universally accepted as the halacha (see Y.D.83:1, and Ramah there in the name of Maggid Mishnah).<br />
<br />
No limit is given in the Poskim to discuss a particular shape, color or texture of a “kaskeses”.  Any scale that can be removed without ripping skin would qualify as a “kaskeses”.  The only limit discussed is the size of a scale, namely that it must be large enough to be viewed by the naked eye.  Both the Aruch HaShulchan and the Tiferes Yisroel mention this requirement, on the grounds that a view at a normal distance by the naked eye is always the minimum limit specified by Torah Law for something to be legally significant.  <br />
<br />
The second question to address is how can we know if a particular fish is kosher?  Many people believe one can determine a fish to be kosher based upon the scientific classification of the scales of a particular fish.  There are five different types of scales: placoid, cosmoid, gadoid, ctenoid and cycloid.  Placoid scales are found on many different types of sharks (sharks do have scales, though they rip the skin when removed and thus cannot be considered “kaskeses”), cosmoid are found on lungfish, gadoid are found on sturgeon, gars and bowfin.  These three types of scales are rarely found on kosher fish, though I mentioned bowfin (Amia Calva) as at least one example of a kosher fish with gadoid scales.  The other two types, cycloid and ctenoid scales, are the ones found on most kosher fish.  The scale classifications are based on varying factors,such as the make upof the scale,its relationship to other scales on a fish, and the structure of the growth rings on the edge of a scale (experts can determine how old a fish is by counting rings on its scales, much as they would rings on a tree).<br />
<br />
Some Rabbis have postulated that any fish bearing cycloid or ctenoid scales is a kosher fish.  They would say that all one needs to do is confirm that a certain species of fish has one of these types of scales to know that it is kosher.  There are several reasons why one should disagree with this assertion.  One reason, mentioned above, is that some fish contain cycloid scales that are not visible to the naked eye.  One example that we encountered in the OU office was a type of sandeel (Ammodytes Americanus) that supposedly had cycloid scales, though all the experts in our office who viewed samples could not see anything on the fish large enough to consider it as having “kaskeses”.  Another reason why defining the type of scale is not sufficient to know if it is kosher, is that some fish have embedded scales.  American Eel (Anguilla Anguilla) is known to have scales that could be “kosher” if not for the fact that they are deeply embedded into the skin.  The same is true for burbot (Lota Lota).  One must also bear in mind that there is nothing intrinsic to the definition of any type of scale that requires it be able to be removed from the fish without ripping the skin, as is required for “kaskeses”.  Even if anecdotally one can note that a great number of fish bearing cycloid and ctenoid scales tend to have ones that that can qualify as “kaskeses”, one cannot claim that this would be a sufficient determinant of kosher status.<br />
<br />
Others have suggested that some sort of kosher fish list be constructed for the benefit of consumers.  There are several reasons why this suggestion is not viable.  The first is the intrinsic inaccuracy of the use of common names.  The same common name can be used to refer to a myriad of different fish.  Not all “cods” are kosher; the burbot mentioned above is classified as a “gadidae”, technically making it a cod.  In our office, we have encountered incidents with such fish as “torsk” (which can refer to both a kosher and a non-kosher fish), “escolar”(oilfish) which also refers to multiple specimens of varying kosher status, and Turbot (some are kosher, some not).  Though the primary example of non-kosher (scaleless) Turbot is usually called “European Turbot”, the fish is actively produced through aquaculture (fish farming) in China and possibly other places.  Let’s say for argument sake one could guarantee that a certain common name could refer to only one fish in the world.  Surely then we could endorse such a fish list’s recommendation?<br />
<br />
In truth, the consumer would be stuck with yet another concern, how does he know the sample he is trying to purchase in fact is the fish with this special common name?  One cannot rely on someone who is not halachicly reliable to determine the status of a fish, which is exactly what a consumer who cannot determine the kosher status of a particular fish would be doing!  For example, one cannot purchase “tilapia” based solely on the recommendation of a kosher fish list, if there is no way for him to verify that the fish in fact IS a tilapia.<br />
<br />
Many cite the Orthodox Union’s renowned fish list, prepared by Dr. Atz.  Surely one can purchase fish based on this list?  Actually, Dr. Atz himself casts doubt upon the ability to identify a fish by common name.  In an article he wrote for Tropical Fish Hobbyist in 1996, Dr. Atz chronicles the “Jewfish”.  Dr. Atz shows how in different regions of the world from colonial times, almost every society had a “Jewfish”.  Some were kosher, some were not.  Dr. Atz concluded that the only thing the various fish had in common was that they were despised for some reason or another (and none was ever documented as having paid retail for anything).  Common name is not a determinant.<br />
<br />
The Kaf HaChaim also sees common names as inaccurate.  In his Sefer (Yoreh Deah 83:5), he notes that discrepancies between different Talmudic accounts of the “shibbuta” must lead one to conclude that there were multiple fish called “shibutta” in the times of Chazal.<br />
<br />
B’ezras Hashem, we will discuss in next week’s article how one would determine the kosher status of a fish, as well as a look at how the Talmudic rule of “kol sheyesh bo kaskeses yesh bo snapir” would be applied."
     author=""

     title="An Analysis of Kaskeses – Part and Present"
     description="To summarize, fish that have a kaskeses are kosher.  The definition of kaskeses is unique to kashrus, and scientific classifications of scales are not halachikly determinative.   <br />
<br />
In this article, we will discuss two methods how to practically determine if a fish is kosher.<br />
<br />
The easiest way to determine if a fish is kosher, is by manually checking the fish for scales.  Simply locate a scale on the side of the fish (preferably behind the gills, tail or fin – as mentioned by the Rama as a chumra to guarantee the scale did not fall off of another fish), grab it between your thumb and forefinger, and gently attempt to pull it out.  One should note that scales are always attached to the fish on the side closer to the head.  The reason is fairly obvious if you can imagine how a fish swims.  If the scale would be able to swing on the side closer to the tail, the current pulling against the now exposed scale would inevitably rip it off as the fish swims.  This would be similar to the effect of when one walks with an umbrella in a brisk wind, and does not point it in the direction of the blowing.  The umbrella gets caught in the wind and blows inside out.  So too, the current would get caught under the scale and rip it off, causing the fish to die due to infection.<br />
<br />
After removing the scale, simply inspect the area where the scale came from for a rip in the skin.  If the skin seems fairly undamaged, the fish is kosher.  If the scale will not come out without the skin ripping, the scale is not a “kaskeses”.  Generally speaking, it is fairly obvious whether ir nit the scale ripped.  As a practical “aytzah” to get a sense of what skin normally looks like when a “kaskeses” is removed (and the skin does not rip) would be to inspect the skin of other fish which one knows to be kosher.       <br />
<br />
Though there is no requirement of “mesorah” on fish like there is on birds and animals, the Darchei Teshuva does describe the possibility of determining the kosher status of a fish based on mesorah.  Specifically, one may bring a fish (whose “kaskeses” fell off or did not yet grow “kaskeses”) to someone familiar with the specific fish to determine if this is a species that the person has mesorah of it being a kosher fish.  It is important to keep in mind that the “mesorah method” of determining kosher status is particularly useful when dealing with various types of mackerel, for example, as mackerels tend to lose their scales when removed from the water.  Fish that lose their scales may have a single scale in the three areas mentioned earlier (behind the gills, tail and fin), though without a scale one could still recognize the fish based on its skin.<br />
<br />
As with most matters relating to the permitting of a potential Torah prohibition, the person ruling on the fish must be both “halachicly” reliable and familiar with the issue at hand (in our case, the specific type of fish).  One should note that a gentile working at a fish store is not qualified to confirm the kosher status of the fish. <br />
<br />
The “mesorah method” is based on an idea mentioned in last week’s article, namely that the Gemara tells us that a fish that has not yet grown “kaskeses” or lost its “kaskeskes” is still a kosher specie.  One should ask, even if theoretically true, how could one practically determine that the fish is kosher if there are no “kaskeses” on it now?  The answer, says the Darchei Teshuva, is that one can recognize the specie based on its skin.  There is no mention of someone with a “tvias ayin” on the flesh of a fish, which must be regarded as “kirvei dagim”  and is forbidden.<br />
<br />
Some have asked how big a piece of skin must be left on the fish for one to determine its status based on the “mesorah method”.  Though I have not seen a specific size given, clearly the piece of skin must be big enough for someone to actually be able to say what it is.  A few weeks ago, I received an inquiry from a smaller hashgacha organization, that wanted to know how they could accept as kosher fish whose skin had been completely removed except for a small (scaleless) patch, when their mashgiach could not properly identify the fish.  I answered that they could not.  The only way to accept the fish is by having someone familiar with the specie accept the delivery, and a mashgiach who is not familiar with the specific fish is not acceptable.  Consider the following mashul (parable).  Suppose a person, r”l, is blind.  Halachicly, the person is “ne’eman” to testify in Beis Din.  One would not, however, ask the person to confirm which of two identical pieces of meat has a hashgacha printed on the package.  Here too, a person who does not have mesorah on the particular fish in question may not be relied upon to confirm the kosher status of the fish by a patch of skin.  Such a person could only attempt to remove a scale from the fish, as described above.<br />
<br />
Some hashgacha organizations allow for salmon to be accepted without skin at all.  The justification behind this policy is that there are no known fish whose flesh resembles the red/pink of a salmon, making the flesh color a “siman muvhak”.  Again, this heter would only apply to a case where the mashgiach accepting the fish knows what a salmon is supposed to look like. <br />
<br />
 Many of us are “zoche” to live in areas where we don’t much think about which fish are kosher or not, as we could not imagine the local “heimish” supermarket selling a non-kosher species.  Some of us live in parts of the world where kosher meat is difficult to acquire, and buying fish from the local store is the easiest way to properly feed our families.  Though it may seem odd at first, those people have at least one advantage over their brethren living in Jewish neighborhoods.  They have the chance to teach themselves and their children how to determine if a fish is kosher, often having no other option.   It would be unfortunate if those of us who can easily acquire a kosher fish would lose out on the opportunity to know how to be “mavchin bein hatamei u’bein hatahor”, to be able to distinguish between the pure and the impure. "
     author="Rabbi Chaim Goldberg"

     title="Chometz Sheavar Alav Pesach"
     description="Pesach is a period full of kashrus related halachos. During this unique time we observe various dietary restrictions, which are part of the holiday’s special “halachic diet”. However, kashrus issues associated with Pesach do not end with havdalah after the last day of yom tov. Chometz sheavar alav hapesach, a term that describes chometz that was possessed or controlled by a Jew during Pesach, is strictly forbidden after yom tov is over. This issue is unfortunately quite relevant, since many food manufacturers, distributors, and retail stores may have either full or partial Jewish ownership. In each of these sectors, unless the party or parties involved are shomrei Torah u’mitzvos, any chometz in their possession may very well be forbidden after Pesach.    <br />
<br />
The prohibition of chometz sheavar alav hapesach was enacted by Chazal as a penalty for violating the issur deoraisa of possessing chometz on Pesach . Chometz shevar alav hapesach is prohibited to eat, and also derive benefit from, after yom tov . However, unlike minute amounts of chometz that falls into a food on Pesach and prohibit the entire mixture, chometz sheavar alav hapesach is nullified in a food with shishim (60x) of heter in the mixture vis-à-vis the chometz. <br />
<br />
One very common method of avoiding the prohibition of chometz on Pesach is by selling any chometz to a non-Jew before Pesach . However, some authorities objected to executing a sale with an understanding the chometz will purchased back after yom tov. The Vilna Gaon for example, objected to these sales, as well as using any chometz sold through these methods after Pesach . The primary argument against this practice is that it amounts to he’aramah (trickery), which should not permissible to circumvent an issur deoraisa (torah prohibition) . Nevertheless, sales to avoid issurei chometz in many communities have become an accepted practice, which has support from numerous authorities that disagreed with the Gaon’s concern . <br />
<br />
Some poskim distinguished between issurei deoraisa and issurei derabanan (rabbinic prohibitions) regarding this issue . For example, a common practice of not selling chometz gamur, but selling chometz be’taroves (chometz that is part of a recipe, which is not principally chometz) may be based on Rabeinu Tam , who takes the position that in a mixture, there is no Torah prohibition of possessing chometz . Moreover, Rav Yackov Kaminetzky zt’l ruled that people who do not sell chometz because of  he’aramah may still accept chometz after Pesach from someone who relied on a sale. Rav Yackov’s reason was that since chometz sheavar alav hapesach is an issur derabanan, it may be permissible to rely on he’aramah after Pesach to avoid a rabbinic prohibition . <br />
<br />
  Pesachim 29a<br />
  Pesachim 28a, Shulchan Aruch O.C. 448:3<br />
  Shulchan Aruch O.C. 448:3<br />
  Ma’aseh Rav 180, 181<br />
  Shabbos 139b<br />
  Shut Chasam Sofer O.C. 62, 113, Mekor Chaim 448:7:11, Igros Moshe O.C. 4:95. See Sha’arei Teshuva    O.C. 448:17<br />
 Ibid 5. Some poskim also argued that once bitul chometz is recited, the prohibition is reduced to an issur derabbanan. See Shut Shoel U’Meshiv 2:3:60. <br />
  Pesachim 42a <br />
  Nefesh HaRav, p. 177<br />
<br />
What if a Jewish owned business does not sell its chometz before Pesach? Unfortunately, this dilemma has not been an uncommon phenomenon. These kinds of situations have been addressed and discussed by poskim for generations. <br />
<br />
Rav Dovid Friedman zt’l once suggested a very novel approach to permitting chometz that was in the possession of a nonobservant Jew during Pesach . The gemara in maseches Chullin (5a) rules that a mechalel Shabbos’ status in halacha is akin to a nochri. Classically, this halacha is applied stringently in several contexts; for example, if a mechalel Shabbos would touch non-mevsuhal wine, it would become prohibited. However, Rav Friedman suggested that perhaps this principle may be applied leniently in the case of chometz she’avar alav hapesach, since chometz of a nochri is permitted after Yom Tov. Therefore, it would be permissible to purchase chometz from a nonobservant Jewish storeowner, who is a mechalel Shabbos, or schnapps from a partially Jewish owned company , as was the case discussed in the teshuva. However, although very original, this line of reasoning was not accepted by other poskim . <br />
<br />
Rav Friedman also suggested that if Jewish ownership only constitutes a minority interest, the minority percentage would be considered botel and nullified vis-à-vis the non-Jewish ownership of the company. This approach was also supported by Rav Itzele Ponovezher zt’l, in order to permit chometz after Pesach from companies that were partially Jewish owned . However, this approach has also not been accepted by contemporary authorities. <br />
<br />
Rav Moshe Feinstein zt’l addressed a similar question regarding corporations, and took <br />
a lenient position with different reasoning. Rav Moshe held that if a minority  interest of Jewish ownership is not actively involved in company operations, halachically there is no legal Jewish ownership or control, which would render the chometz prohibited after Pesach. According to Rav Moshe, stocks that represent a minority equity interest do not translate into ownership of actual company assets, which would present a Pesach issue. However, if a business is majority Jewish owned, or a minority interest is actively involved in the business, the business relationship is viewed as a partnership and chometz sheavar alav hapesach could be an issue .     <br />
<br />
In the food distribution chain, there are usually three basic links before food reaches an end user: 1) the manufacturer, 2) the distributor, and 3) the retail store. In the case of a Jewish owned manufacturing company, nowadays the issue of chometz should be addressed by the Rav Hamachshir who certifies the company. The standard practice is to arrange for a sale of chometz to a non-Jew. Whether the business operates during that time, and if it does, under what conditions, will vary depending on the Rav Hamachshir. <br />
<br />
In the case of a retail store, if the owner is shomer Torah u’mitzvos presumably all chometz would be sold to a non-Jew before Pesach, and none of that chometz will be sold until after Pesach. However, if the Jewish store owner is not shomer Torah u’mitzvos, <br />
did not arrange for a reliable sale of chometz prior to Pesach, and there is no acceptable Rav Hamachshir to address the issue, any chometz in the store’s possession during Pesach becomes prohibited. This is problematic even if a kosher certification symbol appears on the product label. The product was perfectly kosher before Pesach, but becomes prohibited afterward.<br />
<br />
Rav Moshe Feinstein wrote a famous teshuva about a large Jewish supermarket chain that arranged for mechiras chometz prior to Pesach, but nevertheless continued to sell chometz throughout the holiday itself. In that teshuva, Rav Moshe assumed that the mechira remained valid, and the inventory sold during Yom Tov should be viewed merely as merchandise stolen by the store from the new non-Jewish owner. However, the fact that the company was operating business as usual would not invalidate the sale of chometz for inventory remaining on store shelves after Pesach. Therefore, according to Rav Moshe it was  permissible to shop in that supermarket immediately after Pesach . However, some earlier authorities disagree with Rav Moshe’s reasoning, and argue that a sale executed in the form of ha’aramah is invalid since the original owner repossessed and sold goods to a third party . Along these lines, some contemporary authorities directly disagreed with Rav Moshe’s psak as well .      <br />
<br />
Nonetheless, manufacturers or retail stores are usually not  sources of confusion with regard to the area of chometz sheavar alav haPesach. The difficult part of the equation is distributors, who are middle men between manufacturers and retail stores. Some distributors, including those that might supply large supermarkets, have Jewish ownership. Distributors who are shomeri Torah u’mitzvos cease operations during Pesach and sell their chometz beforehand. However, those who are not, very likely would not sell their chometz, or might arrange to sell their chometz and continue to operate their  business normally during Pesach. The distributors that supply different retail stores will vary between each store. Frum store owners presumably are aware of this issue and should carefully take into account obtaining merchandise from acceptable sources after yom tov. In some cases, the distributors themselves may be frum and would have sold their chometz before Pesach. <br />
<br />
When addressing this issue, it is important to bear in mind that chometz sheavar alav hapesach is an issur derabbanan. In cases of rabbinic prohibitions, there is room to be lenient when there is sufficient doubt. Rav Moshe Feinstein writes that if based on a calculation of days most of a store’s inventory would not be chometz sheavar alav hapesach, it is permissible to shop in that store . However, due to numerous complexities involved, especially with large supermarkets, consumers are best off turning to local rabbanim for direction as to where they may shop immediately after Pesach.   <br />
<br />
   Emes LeYackov, Shulchan Aruch 202<br />
  Sheilas Dovid O.C. 5<br />
  See Mishkenos Yackov Y.D. 36 and Shut Pnei Yehoshua 9<br />
  Taz O.C. 448:3:4, Shut Binyan Shlomo 2:32, Shut Shoel U’Meishiv 2:3:60, Mishneh Berura 448:3:11<br />
  Zecher Yitzchok 8<br />
  Igros Moshe 4:54<br />
  Igros Moshe O.C. 1:149, 2:91<br />
  Shut Maharam Shick O.C. 205, Shut Maharsham 2:117<br />
  Mipeninei HaRav, p.84<br />
<br />
<br />
<br />
Rabbi Bistricer is a rabbinic Coordinator at the OU and is an expert in many areas of Kashrus.<br />
"
     author=""

     title="Pas and the Jewish Home"
     description="In this article, we will iy”h, focus upon some general aspects of “pas”.We will see that Pas has a unique status in the Halacha because of its chashivus. This involves numerous halachos of Orach Chayim, and Yoreh Deiah. Foods  made from the chameishas minei dagan, the following five types of grain, have a special significance in the halacha. They are: Chita, Seora, Kusemes, Shipun, and Shibboles Shual.  Wheat, barley, spelt, rye, and oats. Bread made from these minim exclusively, has been assigned by chazal the special status of lechem. The Tur notes that this is because they have been singled out in the Torah among the minim produce for which Eretz Yisrael has been praised. The passuk in Devarim 8,8 states Eretz Chita Useorah Vegefen Vereon Eretz Zais Shemen Udvash  chita, seorah.  are the main types encompassing all of the rest. <br />
<br />
This special status has ramifications in a myriad halachos.  Let us look into a few of them.  In Hilchos Brachos, they are on top of the hierarchy of the halachic food chain, if you will.  When baked they require the special bracha of mezonnos before and the full bracha achrona of al hamichya afterwards. Of course if baked in the tzurah of pas they have the highest distinction of requiring netilas yadayim washing and the super bracha of hamotzie before eating and followed by the full birchas hamazon. Because of their special Chashivus, they are an exception to a general rule in hilchos brachos. If two foods with different brachos are consumed at the same time the din is that one of the foods is deemed as ikkar the main component by virtue of its quantity and desirability. A bracha is made on the ikkar and there is no need for a bracha on the tafel the minor component. However, if the tafel the so called minor component is comprised of the five minim and is present for food purposes (not merely as a binding agent) then it does require its own bracha: The five minim due to their special significance can never be deemed as tafel as minor and will be by definition deemed as the ikkar and need their own bracha. The other component is deemed as the tafel.<br />
<br />
Lechem made from the chameishas minei dagan has halachic significance regarding seudos mitzvah as well. Seudos Mitzvah for example the required meals on Shabbos, Yom tov and other occasions require the inclusion of lechem as part of the fulfillment of the mitzvah. Chazal, apparently viewed the seudah as incomplete without being enhanced by the presence of lechem. There is a question in the Poskim regarding seudas Purim. The Magen Avraham rules that Pas is not required. Many later Poskim disagree and require Pas.<br />
<br />
Their special status is quite apparent on Pesach as well. If dough made from these five minim becomes leavened before baking then it becomes chametz and is subject to the most severe onesh of kareiss if consumed on Pesach willingly. There are other foods that are forbidden to eat on Pesach to be sure either middrabanan or based upon minhag for example kitniyos legumes but only these can become chametz min hatorah. Conversely, only these minim may be used under the proper conditions of shmirah of watching to bake matzoh to fulfil the mitzvah of achilas matzoh on Pesach.<br />
<br />
These five minim come to play regarding Hafrashas Challah as well. There is a mitzvah min hatorah to separate challah from lisha: dough and give it to the Kohain.  (as the torah states  reishis arisoseichem) lisha is defined as “blila avah” a thick dough. In instances such as sponge cake which is blilla racha a loose batter challah is taken after afiyah baking.  This special mitzvah applies only to the dough kneaded of flour from these special five minim. This halacha applies min hatorah only in Eretz Yisrael like the other mitzvohs hatluyos baaretz: special laws applicable to produce of Eretz Yisrael. However, middrabbanan there is a chiyuv of challah even in today’s times and even outside of  Eretz Yisrael. It is for this reason that kashrus agencies here as well as the consumer have to make sure that challah is appropriately separated. Why did the Rabbonon decree an obligation of challah separation outside of Eretz Yisrael? There is no such requirement for teruma ,shmita and the other mitzvos hatlyuos baaretz? The Shulchan Aruch based upon the Rambam says that otherwise somehow the laws of challah would be forgotten. Tosfos in Kiddushin answers differently. Challah looks like and resembles  a mitzvah upon the person  and not like a land oriented mitzvah because although it applies only to the grains of Eretz Yisrael the obligation does not take place in the field but rather later at the time that the dough is kneaded  in the home. Therefore the Rabbonon were able to institute it outside of Eretz Yisrael as well.  Hagaon Reb Moshe Feinstein Ztl, in his sefer on chumash, notes other unique aspects of Challah. Challah took effect immediately upon entry into Eretz Yisrael as opposed to Truma for example which took effect only after the fourteen years of conquest and distribution of Eretz Yisrael. The Midrash Tanchuma assigns a special role to women in the performance of this mitzvah. The Navi Yechezkel, indicates that this mitzvah results in bringing bracha to the home. Based upon his comments we may say that challah is unique because it has to be taken and given away from the staple food: bread dough that you have worked so diligently for planting the seeds reaping making it into flour and finally kneading into dough. You are now ready to partake and benefit from all of your toil and serve your family. First says the Torah give away a part to the Kohain to tzedakkah. The mishpachas Yisrael is taught that before it may take and partake it must first give to others. This is a crucial mitzvah in the proper chinnuch of the beis yehudi. For this reason immediately upon entry into Eretz Yisrael it took affect. The woman as akkeres habayis therefore has a special role to play in this chinnuch oriented mitzvah. It therefore brings Bracha to the home. Perhaps we may add that for this reason the Rabbonon sought fit to institute it in Chutzah laaretz as well.<br />
<br />
It is interesting to note that there is another area in halacha where the chameishas minai dagan become relevant specifically from the time of lisha. There is an issur middrabbonon of kneading and baking dairy bread (fleishig as well is assur). See Yoreh Deiah97. We have already noted the special place bread has in a seudah. The seudah commonly was eaten with either meat or milk. Therefore the rabbonon prohibited the lisha and affiyah of dairy of fleishig bread lest it be eaten at the meal. Bread was the major part of a seudah; indeed poskim based upon the passuk in Devarim state that lechem, in particular, was assered ki al halechem yiche haadam. (There are other dinim that are particular to lechem based upon this passuk see Yoreh Deiah 87 and 114.)<br />
<br />
These five minim have a special status regarding the issur middrobonon of bishul akkum as well. There was an accepted issur middrabbonon of bishul akkum regarding cooked food. This issur was never fully accepted by klal Yisrael nor instituted regarding PAS because such items were deemed chayei nefesh foods vital to subsistence. Nevertheless in many mekomos places the issur is accepted and practiced. It is less restrictive than the issur of bishul Akum to be sure and has its own set of halachik rules and guidelines. Many mekomos however have accepted the heter of Pas Palter as brought in the shulchan aruch. Pas palter refers to commercially baked bread items made of the five minim for which the bracha is hamotzie  if one would be koveiah seudah  on them.     What you may wonder is the status of bagels which are boiled and baked? Bagels are Pas and not bishul even though they are put in boiling water. This is actually addressed by Hagaon Reb Moshe Feinstein Zt”l  in Iggros Moshe YD 2  The bagels are baked and hence Pas. The dough is put in boiling water for a short period of time not to cook but in order to give it its unique chewy texture that bagel connoisseurs have come to love. Doughnuts on the other hand are only fried in oil and not baked and therefore are not Pas but rather bishul.        <br />
<br />
In order to certify a product as Pas Yisrael a rigorous standard of supervision must be adhered to in order to ensure that it is Pas Yisrael according to the Halacha. The nature of industrial baking its complex facilities and the fact that hashgocho tmidis is not always the situation makes Pas Yisrael certification a challenge but one that can be met. This challenge is met by most accepted kashrus certified agencies by having one of the following basic conditions satisfied.<br />
<br />
   1. A mashgiach or other Yisrael actually lights the fire  of the oven. this often is not an option.<br />
   2. Pilot light  A pilot light is put on and secured by the mashgiach. The source of the fire of the oven is this lit pilot light.Halachikly this is deemed  aish  meieish. There are two practical considerations that need to be dealt with if using this method. There need to be safeguards implemented to make sure that the pilot remains on. In addition, the pilot should be turned off and relit periodically and regularly by the mashgiach. This is not practical in many situations today because many ovens now are not gas lit but rather electronic and therefore do not have pilots.<br />
 3. The mashgiach lights the actual fire of the oven and it always remains on. The company may reduce the temperature for example if the company bakes at let us say 350 then its temperatue may be lowered but not turned off. It must remain on at a minimum agreed upon temperature at which the fire of the oven can bake. At this temperature the eish of the Yisrael is still extant. Again safeguards and careful systems must be implemented to ensure that the oven never drops below the required temperature. <br />
4. A computer phone system has been devised that would be acceptable lehalacha even for the more stringent din of Bishol Yisrael. A machine is installed in the factory which enables the maschgiach outside of the plant to by remote control by entering special designated codes in a touch-tone phone to actually put on the oven. It cannot be diverted. The Gedolei HaPoskim have endorsed this system whole heartedly. <br />
<br />
There are cases where Pas Yisroel derives not from Hilchos Yoreh Deiah by rather from Orach Chayim. The Poskim bring in the beginning of Hilchos Shabbos that even those who eat Pas Palter during the week should be Machmir to eat only Pas Yisroel on shabbos because of Kvod Shabbos. There is a divergence of opinion whether this refers only to the Lechamim upon which Kiddush is made or to all Lechem bread eaten during the seudos of shabbos. We have already seen that the chashivus/ importance of Lechem enhances seudah. Kvod Shabbos is even further enhanced by Lechem which is Pas Yisroel. (The Poskim also cite the recommendation that the woman actually bake the Shabbos Challos herself on Erev Shabbos  for the following reason mentioned by Rashi in Massechta shabbos  based upon a medrash in Bereishis. She should make challah in order to fulfill the mitzvah of separating the challah portion, through which she so to speak makes up for Chava’s woman’s  sin of persuading Adam to sin which led to Adam losing his immortality.  Adam was referred to as challaso shel olam first separation by Hashem from the Adamah she was meabedes challaso shel olam. This of course would be an additional reason besides the one that we mentioned earlier for the woman’s special role in hafrashas challah.) <br />
<br />
In the Halachos of Aseres Yemei Teshuva the  Shulchan Aruch cites a ruling with its source actually a Yerushalmi that even those who are not in nizhar in pas yisroel during the year should be   nizhar during the Aseres Ymei Teshuva ten days of repentance. Sefarim explain that during this special period of time, of closeness to Hashem, we beseech Hakadosh Baruchhu to bestow chessed and rachamim upon us and it is thus behooves us to act with more chassidus and attempt to be more nizhar in our Avodas Hashem.             <br />
<br />
It should be understood that while this particular chumra was certainly brought in the shulchan aruch, we need not limit our extra zehirus to pas yisroel alone. Indeed, Poskim explicitly state that it is most important to be extra nizhar and mehader in the area of bein adam lechaveiro during this special period of time. We certainly should make an effort to be machmir and zahir in our speech. Chazal have shown us the critical connection of zehirus from maacholos assuros to our spiritual well being. Consumption of non kosher food is metamtem es halev damages us. A topic receiving much attention today is children off the Derech. It is interesting to note that The Pri Chadash, already about 250 years ago writes that in his time, the reason, that there were so many young people that have gone letarbus raah is because they were not zahir in non kosher food in their youth.  Similarly, improper, speech is detrimental to our spiritual well being. The pasuk states mi haish hechafetz chaim ohaiv yamim liros tov netzor leshoncha mara usefasecha middaber mirma. Our chayim ruchniyim depends upon our maintaining proper speech.  <br />
<br />
Indeed the only mention of the singular word kasher in tanach is in megilas esther when esther tells achashveirosh: vecasher hadavar the matter is proper. In lashon hakodesh davar is in the  same shoresh as dibbur which means speech. (See Pninim mishulchan Hagra on Devarim 23, 10) Our food must be kasher our speech must be  kasher as well. What goes into our mouths and what goes out of our mouths must be   kasher proper and up to the highest standards.  Be”h, we should all be worthy to be able to say about our mouths in entry as well as in exit vekasher hadavar. "
     author=""

     title="A Guide for Mitzvah-Keepers with Housekeepers"
     description="[Note: So as not to slight anyone, the title “Hagaon” is being restricted to the Ziknei Eretz Yisroel and to Niftarim.]<br />
<br />
Mi-Hu Yehudi?<br />
Here’s an Erev Shabbos “mishap” you don’t hear about very often…<br />
<br />
A rabbi, the scion of a rabbinic dynasty, sees that things are particularly busy in his home one Erev Shabbos and he asks his Hispanic non-Jewish housekeeper if she can perhaps stay into Shabbos. She agrees readily, but on one condition: they must provide her with two candles to light because her grandmother taught her that every Friday night, she has to light two candles.<br />
<br />
The rabbi puts two and two together and realizes that his non-Jewish housekeeper may well be…his Jewish housekeeper.<br />
<br />
Moral of the story: never ask a crypto-Jew to help out on Shabbos.<br />
<br />
Hopefully, the other non-Jewish housekeepers (henceforth, NJH) employed in Jewish homes are bona-fide non-Jews. However, there are other halachic issues attendant to employing a NJH besides Yichus…<br />
<br />
<b>Utensils</b><br />
The Shulchan Aruch requires us to be careful not to leave our meal utensils with a non-Jew, lest they be used for non-kosher foods.  Citing this law, Maran Hagaon Rav Moshe Feinstein states  that it is forbidden to leave one’s NJH alone in the house, lest one’s utensils be used for milk and meat simultaneously or for the NJH’s own unkosher food. Maran Hagaon Rav Yosef Sholom Elyashiv similarly states  that one must lock up the utensils when the NJH is left alone in the house. He refers specifically to a NJH with cooking responsibilities.<br />
<br />
Poskim (halachic decisors) consider scenarios where you remove any motivation for the NJH to cook. For example, a situation where the NJH has no responsibility at all to prepare food, and is provided with food that she is happy with and that needs no cooking. In such a case, both Rav David Feinstein  and Rav Elyashiv  rule that the NJH may be left alone in the house without the need for the utensils to be locked away.<br />
<br />
Rav (David) Feinstein adds  that the NJH can be left alone if she has received instructions about the kitchen and also has a genuine concern that she could be “caught in the act” of violating the rules.<br />
<br />
<b>Meat</b><br />
<br />
Another kashrus concern is the prohibition on eating Basar Shenisaleim Min Ha-ayin, i.e., meat that left Jewish surveillance.  This prohibition is built on a concern that, in some form or fashion, the kosher meat will be exchanged undetectably with unkosher meat. <br />
<br />
There are circumstances where there is no need to suspect that an undetectable exchange has transpired. For example, the prohibition only applies when the non-Jew would benefit in some way from an exchange,  e.g., the kosher meat is tastier. Secondly, the meat that left Jewish surveillance remains permissible if (a) it was sealed or (b) if the Jew involved has a Tevius Ayin, i.e., the capacity to examine the meat and discern that this is indeed the kosher meat that he left there. (There are specific parameters for sealing.)  Furthermore, the NJH can be left alone with unsealed meat if she has received instructions about the kitchen and also has a genuine concern that she could be “caught in the act” of violating the rules. <br />
<br />
Poskim discuss and debate  the following question: Do I need seals on my meat if the NJH has no responsibility at all to prepare food, and is provided with food that she is happy with and that needs no cooking? One should consult a competent rav to discuss this issue if one considers adopting this approach.<br />
<br />
[It should be noted that all that we have said above about meat applies to skinless pieces of fish, as well.] <br />
<br />
<b>Wine and Grape Juice</b><br />
<br />
The presence of a NJH mandates the implementation of safeguards for the wine and grape juice, as well. It is forbidden to drink wine that was touched by a non-Jew,  and pouring is considered a type of touching.  Furthermore, it is forbidden to leave one’s wine alone with a non-Jew  out of concern that they will pour themselves a drink and render the wine forbidden.  This array of prohibitions is designed to prevent the closeness that leads to intermarriage and/or the consumption of wine that has been libated for idolatry. <br />
<br />
The improbability (or impossibility) of offering libations limits the scope of these halachos. For example, there is no prohibition if the wine-bottle is sealed. (There are specific parameters for sealing.)  Furthermore, even if the wine-bottle is unsealed, we need not be concerned about the non-Jew’s touching or pouring if it was Mevushal (cooked) before he handled it,  because such wine is typically not used for idolatrous worship.  There would, however, still be the issue of the non-Jew being alone with the wine,  due to a concern that it will be exchanged for non-kosher wine.  The way to address that problem is to tell the NJH to avoid handling the wine. In that case, if she has a genuine concern that she could be “caught in the act” of violating the rules, one may leave her alone with it even if it’s in an unsealed receptacle. <br />
<br />
Contemporary poskim address two major questions about Yayin Mevushal (cooked wine). The first is: To what temperature must the wine have been heated to classify it as “cooked”? This is a subject of dispute. The OU’s policy is to follow the opinion of Rav Moshe Feinstein and require a cooking temperature of 175 degrees F.  The second question is: Can we consider pasteurized wine to be Mevushal? Maran Hagaon Rav Shlomo Zalman Auerbach and [l’havdil bein chayyim l’chayyim] Rav Elyashiv maintain (for different reasons) that wine is not to be considered Mevushal merely by dint of being pasteurized. The prevalent practice in America is to follow the opinion of Rav Moshe Feinstein, who maintains that pasteurized wine is indeed Mevushal. <br />
<br />
[It should be noted that all that we have said above about wine applies to grape juice, as well.] <br />
<br />
<b>Bishul Akum</b><br />
<br />
A NJH assigned responsibilities to prepare food raises the issue of Bishul Akum (food cooked, baked, etc. by non-Jews). This prohibition only applies to a food which meets two criteria: (1) at this time and location, it is not eaten raw,  and (2) it is important enough to be served at a state dinner.  If your NJH cooks such a food for you (e.g., meat; eggs), the food is impermissible even if the utensils are kosher and the original ingredients are kosher. The Sages enacted these laws to prevent the closeness that leads to intermarriage. <br />
<br />
Ashkenazi practice permits a non-Jew to cook for Jews if a Jew ignited the flame.  Consequently, the NJH must be told that only members of the family can turn on the stove and the oven. [Even though these halachos are not applicable to all foods, there’s no reason to turn the NJH into a rabbi!] <br />
 <br />
<b>Yichud</b><br />
<br />
Employing a NJH raises other halachic issues, independent of kashrus. There is an Issur D’oraysa (Biblical prohibition)  of Yichud (isolated seclusion) with certain (Jewish) members of the opposite gender. Hillel and Shammai  added to this list and legislated that one may not be alone with a non-Jew of the opposite gender,  lest that solitude lead to physical intimacy.  Therefore, it is potentially problematic for a fellow to be in the house with the NJH in the absence of his wife. <br />
<br />
There are exceptions to the Yichud prohibition, predicated on the solitude being insignificant or essentially non-existent:<br />
<br />
(1) Some poskim  maintain that if one’s wife is in the same city, no prohibition of Yichud obtains if there is a genuine concern that the wife will pop-in unexpectedly. Not all poskim agree to this,  so a competent rav should be consulted personally before employing this leniency.<br />
(2) A fellow can be in the house with the NJH as long as a child is present. This applies only to the day-time and only to a child who is at least 7-8 years old. In this instance, the child functions as a Shomer (guard).  If the child is someone else’s daughter, she can only be a Shomeres until she is 9. At 10, it would be forbidden for a fellow to be secluded with her. <br />
(3) There is no prohibition of Yichud when the door to the room is classified by the Halacha as “Pasu’ach Larabbaim” (open to the multitude).  For example, if the door is unlocked and someone may walk in unannounced, no prohibition of Yichud obtains. The time and place will obviously have a major impact on whether or not someone may walk in unannounced,  so a competent rav should be consulted personally before employing this leniency. The need for rabbinic consultation is especially acute if, for whatever reason, the fellow and the NJH relate to one another as friends on some level and not merely as employer and employee; in that circumstance, the leniency may not apply at all. <br />
<br />
<b>Tzeniut</b><br />
<br />
Another potential problem with employing a female NJH is her style of dress. Obviously, a NJH is not bound by halachos of Tzenius (concealment). Consequently, she may show up for work dressed immodestly—and it may not be feasible to give the NJH instructions on how to dress. There would then be two issues to address.<br />
<br />
The first issue is that a fellow would not be allowed to say Divrei Torah and Berachos if he saw before him the NJH’s skin from an area that would normally be covered  (if she were a single religious Jewish woman). Fortunately, just closing one’s eyes will alleviate this problem.  The second issue that may, perhaps, be relevant in certain contexts is the prohibition on staring at a woman for pleasure.  This is forbidden on several grounds:<br />
<br />
1) In Bamidbar 15:39, it states, “Do not stray after [ ] your eyes.” This includes a prohibition on staring at women for pleasure. <br />
2) Since a fellow is obligated to protect himself from seminal emissions outside of the context of marital intimacy, it is prohibited to engage in sexual rumination.  (Staring at women for pleasure is conducive to those ruminations. )<br />
3) There is a prohibition on Girui Yetzer Hara (libidinal stimulation).  In the same way that reading erotic literature  and listening to love songs  are proscribed behaviors because they stimulate the libido, one must also avoid staring at women for pleasure.<br />
<br />
It’s worth noting that there is more to immodest female attire than its impact on the male employer. What kind of effect does it have on our children? Do we undermine our educational efforts when we teach a child about Tzenius and then tolerate the NJH dressing immodestly? This is merely one aspect of the broader question of the NJH’s influence on our children. I once heard a great Chacham advocate alertness and vigilance to any employer of a non-Jewish babysitter. He told of a child whose non-Jewish babysitter taught him to kneel when he said Krias Shema Al Hamita! Indeed, a prominent rav in Passaic, NJ, has been quoted in this context as saying, “How can you insist on more supervision for your meat than your children?”<br />
<br />
<b>Shabbos and Yom Tov</b><br />
<br />
A NJH also impacts on our Shabbos and Yom Tov observance. As is well-known, it is not permissible to tell a non-Jew to do, on Shabbos or Yom Tov, that which we ourselves are forbidden to do on Shabbos or Yom Tov. This prohibition applies even if we give the instructions before Shabbos or Yom Tov. What is less well-known is that even if we do not ask for it, it is forbidden to benefit from what a non-Jew does for us in “violation” of Shabbos or Yom Tov.  <br />
<br />
The relationship of domestic servants to their employers in our days is arguably different than it was in previous generations.  As such, there may be certain leniencies that the employer of a NJH may utilize for Shabbos and Yom Tov, based on three factors: (1) the NJH’s specific responsibilities, (2) the manner of asking, and (3) the nature of the benefit. This is not the place to elaborate; a competent rav should be consulted personally to insure that Shabbos and Yom Tov are kept properly.<br />
<br />
<b>The Honor of God; the Dignity of Man</b><br />
<br />
No discussion of employing a NJH would be complete without a mention of K’vod Habriyos (human dignity) and K’vod Shamayim (the Honor of G-d). In ten words or less: One must treat the NJH well. This means much more than just paying what we promise to pay. It means acting on our awareness that the NJH has inherent worth by dint of her humanity. Weighing in on a topic discussed and debated by the Acharonim  (latter-day authorities), Maran Hagaon Rav Ahron Soloveichik writes, “[E]very human being, regardless of religion, race, origin or creed is endowed with Divine dignity. Consequently, all people are to be treated with equal respect and dignity. The Torah says in Genesis, ‘In the Image of G-d, He created Man’ (1:27).”  Furthermore, says Rav Soloveichik, “[I]t is incumbent upon one to love all of Mankind created in the Image.”  This, arguably, reflects what we find in Pirkei Avos. We are taught,  “Be among the disciples of Aharon Hakohen: love peace and pursue it; love people (Habriyos) and bring them close to the Torah.” And we are told  that love of people (Ahavas Habriyos) is an attribute of that elevated individual who occupies himself with Torah-study for its own sake.<br />
<br />
(Rav Soloveichik adds one qualification to loving non-Jews: “We cannot apply brotherly love to towards all non-Jews, including all the anti-Semites. Love of non-Jews must be commensurate with their behavior.” ) <br />
 <br />
Implementation of this directive has repercussions beyond K’vod Habriyos. It leads to Kiddush Hashem. As the Amora Abayye teaches us, “You should cause G-d’s Name to be beloved” through exemplary conduct.  And lest we underestimate the importance of Kiddush Hashem, let us hear the clarion call from the Ramchal and Rav Chaim Friedlander. The Ramchal states that a person can have no higher focus in fulfilling a mitzvah than to generate a Kiddush Hashem, no greater intention than seeking “to magnify and increase His Honor.”  Rav Friedlander writes that the “purpose of Creation,” its “bottom-line,” is to generate Kiddush Hashem. He adds, citing Rabbenu Yonah, that “the main reason G-d sanctified us with His Torah and His commandments was in order for us to sanctify Him and revere Him.” <br />
<br />
May we all merit to accomplish this lofty task.<br />
<br />
Rabbi Ferrell is  a Rabbinic Coordinator at the Orthodox Union and is involved with chemical companies and OU Kashrus Education.<br />
<br />
  Mordechai, Avodah Zarah, Ch.2; Shulchan Aruch, Yoreh Deah 122:9.<br />
  Igros Moshe, Yoreh Deah I:61.<br />
  Hakashrus, by Rav Yitzchak Ya’akov Fuchs, Ch. 9, n.326.<br />
  Personal communication to this writer. Is it possible that the NJH could be left alone in the house without safeguards if she has no reason to eat in the house by dint of arriving after breakfast and leaving before lunchtime? This question requires further investigation.<br />
  Hakashrus, Ch. 9, n.326.<br />
  Personal communication to this writer.<br />
  Chullin 95/a; Shulchan Aruch, Yoreh Deah 63.<br />
  Shach, Yoreh Deah 63:6; Aruch Hashulchan, Yoreh Deah 63:3.<br />
  Hakashrus, Ch. 9, n.326; cf. Shulchan Aruch, Yoreh Deah 118:10 & Shach, loc. cit. #8.<br />
  Chullin 95/B; Shulchan Aruch, Yoreh Deah 63:1. In OU Document F-40, Rav Hershel Schachter discusses the halachic difference between one seal and two. Vide Shulchan Aruch, Yoreh Deah 118 for a discussion of the need for sealing when using a non-Jew as a “delivery boy” or watchman for meat.<br />
  Cf. Shulchan Aruch, Yoreh Deah 118:10; personal communications from Rav David Feinstein and Rav J. David Bleich; Hakashrus 9:111.<br />
  The present writer has discussed this question with Rav David Feinstein, Rav Yisroel Belsky, and Rav Hershel Schachter, and they did not come to identical decisions.<br />
  Shulchan Aruch, Yoreh Deah 118:1.<br />
  Avodah Zarah, Ch.4; Shulchan Aruch, Yoreh Deah 123-124. Rav Elimelech Lebowitz points out that some forbid wine that was merely seen by a non-Jew, and that this stringency is customarily observed in Chassidic communities and by certain non-Chassidic Jews, as well.<br />
  Avodah Zarah 60/A; Shulchan Aruch, Yoreh Deah 124:18, 125-126; personal communication from Rav Yisroel Belsky.<br />
  Avodah Zarah 64/B & 69/A-B; Rema, Yoreh Deah 128:1 & 129:1. Vide Shulchan Aruch, Yoreh Deah 118 for a discussion of the need for sealing when using a non-Jew as a “delivery boy” or watchman for wine. In Aruch Hashulchan, Yoreh Deah 118:1, we see that the concern with delivery boys and watchmen is that they will exchange it for non-kosher wine.<br />
  Personal communication from Rav Yisroel Belsky.<br />
  Shach, Yoreh Deah 123:1; Taz, Yoreh Deah 123:1.<br />
  Avodah Zarah 31/A; Shulchan Aruch, Yoreh Deah 130.<br />
  Avodah Zarah 30/A; Shulchan Aruch, Yoreh Deah 123:3.<br />
  Taz, Yoreh Deah 123:3.The Ba’er Heiteiv, loc. cit. #2, citing Rishonim (see OU Document A-171), states that the reason for this leniency is that cooked wine is not prevalent (“Aini Matzu’i Kol Kach”) and therefore no legislation was made regarding it.<br />
  Based on Shulchan Aruch, Yoreh Deah 118 & 130:3.<br />
  Aruch Hashulchan, Yoreh Deah 118:1; Shach 130:7; Taz 130:6.<br />
  Avodah Zarah 69/A-B; Shulchan Aruch, Yoreh Deah 129:1. Rav Yitzchok Mincer told this writer that this approach applies to Shulchan Aruch, Yoreh Deah 118, as well, although it might pose a logistical challenge.<br />
  Igros Moshe, Yoreh Deah 2:52.<br />
  OU Document A-171, quoting Rav Hershel Schachter.<br />
  Hakashrus 19:45.<br />
  Rav Yisroel Belsky explained to this writer that something that is edible raw in an emergency is not considered “edible raw” in the context of Bishul Akum if it’s not eaten raw under normal circumstances. <br />
  Avodah Zarah 35/B & 38/A; Shulchan Aruch, Yoreh Deah 113:1; personal communication from Rav Yisroel Belsky. This is not the place to deal with the question of requiring Bishul Yisroel for a food’s unimportant varieties (e.g., salmon in a can) if its important forms (e.g., salmon steak that’s broiled) are served at state dinners; vide Rav Binyamin Forst,  Pis’chei Halacha: Kitzur Hilchos Kashrus, Teshuvah #17 from the Debretziner Rav (p.160). Rav Hershel Schachter discusses the issue of kashering utensils that came in contact with Bishul Akum; vide B’Ikvei Hatzon, Ch. 26 (especially p.157).<br />
  Aruch Hashulchan, Yoreh Deah 112:1.<br />
  Rema, Yoreh Deah 113:7.<br />
  Vide Beis Shmuel 22:1, citing Tosafos and the Tur, and Aruch Hashulchan, Even Ha-ezer 22:2<br />
  And/or their students: vide Avodah Zarah 36/B. I heard from Chacham Echad that Yichud with a non-Jewess may be an Issur D’Oraysa (Biblical prohibition) for a Kohen.<br />
  Avodah Zarah 36/B; Shulchan Aruch, Even Ha-ezer 22:2.<br />
  Aruch Hashulchan, Even Ha-ezer 22:1.<br />
  Shulchan Aruch, Even Ha-ezer 22:3.<br />
  Vide Beis Shmuel 22:22 & Aruch Hashulchan, Even Ha-ezer 22:15.<br />
  Vide Halichos V’halachos Yichud, by Rav Chaggai Elyashiv Na’eh, 6:2. Even the authorities who accept the lenient view (see previous note) would agree that, if the fellow and the NJH relate to one another as friends on some level and not merely as employer and employee, the leniency may not apply at all; vide Halichos V’halachos Yichud 7:4.<br />
  Based on Halichos V’halachos Yichud 3:5.<br />
  Based on Halichos V’halachos Yichud 9:2-5.<br />
  Kiddushin 81/A; Shulchan Aruch, Even Ha-ezer 22:9.<br />
  Based on Halichos V’halachos Yichud 8:3.<br />
  Based on Halichos V’halachos Yichud 8:6.<br />
  Berachos 24/A; Rema, Orach Chaim 75:1.<br />
  Mishnah Berurah 75:5. For a very unlikely case where closing one’s eyes would not be sufficient, vide Mishnah Berurah 75:29.<br />
  Shabbos 64/b; Shulchan Aruch, Even Ha-ezer 21:1. For exceptions to this prohibition, vide Rema, Yoreh Deah 195:7 & Shulchan Aruch, Even Ha-ezer 21:3-4. The NJH is not an exception!<br />
  Mishnah Berurah 75:7.<br />
  Devarim 23:10, explained in Avodah Zarah 20/B and Tosafos loc. cit. d.v. Shelo Yeharhair. The question of avoiding seminal emissions during non-intromittent spousal contact is beyond the scope of this article, but vide Igros Moshe, Even Ha-ezer 4:66.<br />
  Cf. Shulchan Aruch, Even Ha-ezer 21:1 & 23:3. Vide Igros Moshe, Even Ha-ezer 1:56, where he states that the prohibition on gazing at women is due to the fact that it leads to ruminations.<br />
  Outside of the context of spousal contact.<br />
  Shulchan Aruch, Orach Chaim 307:16.<br />
  Sha’ar Hatziyyun 560:25.<br />
  For a comprehensive treatment of this topic, including the circumstances when there are permits, vide Rabbi David Ribiat, The 39 Melachos, , pp.63-89.<br />
  Rabbi David Ribiat, The 39 Melachos, p.82.<br />
  Vide Rav J. David Bleich’s article, “Study of Anatomy:I-Dissection” in Tradition 19:3, where he discusses the debate, and vide the Tiferes Yisroel, Avos 3:88 & 3:93. <br />
  Logic Of The Heart, Logic Of The Mind, p.62.<br />
  Ibid., p.70. According to OU Document X-107, Rav Yisroel Belsky was once asked, “Since there is an obligation to walk in the ways of Hashem, and the verse states, ‘Hashem is good to all; His mercies are on the entirety of His handiwork,’ would we say that bestowing kindness to non-Jews is valid and/or obligatory?” Rav Belsky responded in the affirmative, based on citations from Chazal.<br />
  Avos 1:12; vide commentaries of Tosafos Yom Tov and Tiferes Yisroel loc. cit.<br />
  Ibid., 6:1.<br />
  Logic Of The Heart, Logic Of The Mind, p.78. <br />
  Yoma 86/a.<br />
  Mesilas Yeshorim, Ch. 19.<br />
  Siach Chaim, pp. 147-148.<br />
"
     author=""

     title="Kashrus and Allergens"
     description="Health matters require the guidance of qualified health professionals.  The purpose of this article is to  set forth general information pertaining to kashrus designations and how they might relate to allergens.  Persons whose health might be affected by allergens should seek the advice of qualified health professionals.     <br />
<br />
Have you ever seen a product label with the word “pareve” appearing on the front, and a “may contain traces of milk” statement under the ingredient panel on the back? This outward and superficial inconsistency has generated much confusion among kosher consumers. Kosher certifying agencies are regularly contacted by concerned consumers, who understand that they have a responsibility to regularly read product labels, about  possible mislabeling of dairy products as pareve. However, the two claims, pareve and “may contain traces of milk” are not inconsistent at all. The statement adjacent to the ingredient panel is known as an allergen disclaimer, which has no bearing as to whether a product is halachically considered milichig or pareve. <br />
<br />
Allergens are substances that can be potential catalysts of undesirable reactions by an immune system in individuals that are hypersensitive to that substance. Often, food allergy sufferers are extraordinarily sensitive to specific foods that can cause an adverse reaction by their immune system. The presence or “traces” of these substances can have a negative effect when present in a product, even in proportions of parts per million. Manufacturing and/or label companies routinely place allergen disclaimers on a product label out of fear of legal action. The negative effects of exposing a hypersensitive person to an allergen can be catastrophic, and sometimes even fatal. Food companies are very likely to be subject to possible litigation in the event that someone becomes sick or harmed from consuming their product.    <br />
<br />
Some very common food allergens include, but are not limited to, eggs, milk, nuts, seafood, and wheat. Manufacturing plants usually have very rigorous requirements, or “special allergen cleanups”, after producing products containing allergens, before the manufacturing of non-allergen containing products may begin.  <br />
<br />
The FDA has established Good Manufacturing Practices (aka “GMP”) that provide general guidelines for food preparation, processing, packaging, storage and distribution, to ensure wholesomeness of food sold in the U.S. These guidelines extend to allergens as well. The FDA has clearly stated that allergen disclaimers appearing on product labels are not a substitute for following GMP, but nevertheless stipulate that claims of this nature must be truthful and not misleading. <br />
<br />
If a food manufacturer has reason to suspect that cross-contamination from an allergen has occurred in a food, they will make a declaration on the production label. If they believe that not to be the case, they typically will not, although some manufacturers may still prefer to err on the side of caution. Companies usually assess the presence of allergens from cross-contamination by swabbing production equipment and analyzing the swabs in a laboratory. Many food manufacturers will establish what is known as an “allergen management program” based on those test results and what seems to successfully deal with allergens on a practical level at their facility. In some instances, food manufacturers may choose to hire an independent organization to conduct allergen audits and make these assessments. <br />
<br />
It is very common in the preparation of food that equipment is shared between allergens and non-allergens. When common cooking vessels are used for non-kosher and kosher productions, cooking equipment must first undergo a rigorous kashering before producing kosher. Even before kashering begins, multiple cleaning procedures are routinely performed to remove all reside from the prior production, with potential allergen concerns eliminated after the kashering concludes. However, an overly cautious company may still choose to place a disclaimer on the product because of a non-kosher allergen, like seafood, for additional protection against any legal liability. .    <br />
<br />
There are other instances where this kind of situation, equipment shared between allergens and non-allergens, may occur. For example, a dairy and pareve cereal may share a common packing line that simply bags and boxes cereal. Nevertheless, the company may feel compelled to place an allergen disclaimer on the cereal box because of possible, miniscule dairy residues that might remain even after some sort of cleaning. Moreover, the same company might even have dedicated equipment for dairy and pareve products, but will still place a disclaimer on the box because of airborne dairy dust that may travel throughout the plant! In either of these two scenarios, the product may be 100% pareve, but there still might be room for concern for allergens. <br />
<br />
Packing equipment, for example, does not involve and cooking or heat and therefore does not require kashering from milichigs to pareve. However, extensive buildup of residue from dairy products could potentially affect the status of non-dairy products packaged on the same equipment afterwards. However, if the equipment is cleaned properly to remove any unwanted dairy residue before a pareve product is exposed to the equipment, there is no kashrus issue. The mishna in Terumos  states that vessels, which are used to contain teruma, may be also used to store chullin provided that the vessel is cleaned adequately from teruma beforehand. The mishna defines an acceptable cleaning as what is typically done to properly clean a vessel from non-teruma, which is know as kederech haminakrim. The standard practice of cleaning a container from any food is considered sufficient to render it clean, even from teruma, and an overly excessive cleansing of the vessel is not necessary . In practical terms, if machinery is used at ambient temperatures and shared between dairy and pareve products, a standard cleaning to reduce unwanted dairy residue to minuscule, insignificant proportions is sufficient to consider non-dairy products handled by the same machinery as pareve. However, this will very likely not eliminate an allergen concern.   <br />
<br />
Since allergens are a hypersensitive area, literally, label disclaimers indicating the possibility of cross-contamination from allergens (e.g.-“may contain traces of milk”, “made on equipment that also handles nuts and dairy”, “processed on equipment that also processes shellfish and other seafood” etc.) typically have no bearing on a food’s kosher or pareve status. Consumers should understand that because of this reality, kashrus agencies do not take responsibility to assess whether allergens are an issue at a manufacturing facility. If a consumer is concerned with the possibility of allergens in a product, those questions or inquiries should be addressed directly to the label company. The label company is the one best equipped and prepared to deal with these consumer inquiries and is usually more than happy to provide any needed guidance. <br />
<br />
<br />
Rabbi Bistricer is a Rabbinic Coordinator at the Orthodox Union, specializing in vegetables and other areas of Kashrus. "
     author="Rabbi Dovid Bistricer"

     title="Checking Vegetables for Insects"
     description="Waiter: What would you like for an appetizer? <br />
<br />
Customer: Salad, please.  <br />
<br />
The popularity of fruits, vegetables, and berries has increased in recent years due to positive scientific studies about potential health benefits from antioxidants contained in them. However, some consumers have still hesitated to plunge into the world of health out of fear of possibly consuming insects, which are strictly forbidden by the Torah. Nevertheless, kashrus agencies have responded by providing consumers with guidelines as how to handle produce and ensure that insects are avoided. The task may seem daunting at first, but it’s definitely doable. It is possible to have your veggies and eat them too! <br />
<br />
The following are guidelines for some select items. There are manuals and guides available from kashrus agencies that provide a more comprehensive list. Please note there is no one absolute and correct way to check vegetables for bugs. There are numerous acceptable methods that have proven to be effective. <br />
<br />
Asparagus, Green<br />
<br />
DESCRIPTION: <br />
Asparagus is a spear-like vegetable approximately 6–8” long with triangle scales along the sides, culminating with an arrangement of triangular tips. <br />
<br />
INFESTATION: <br />
Thrips are primarily found under the triangle scales and somewhat less frequently in the tips of the asparagus.<br />
<br />
INSPECTION:<br />
Asparagus can be used in the following manner:<br />
1. Shave down the floret at the asparagus tip.<br />
2. Remove the triangle parts along the side of the asparagus. (A potato peeler is recommended.)<br />
3. Wash thoroughly.<br />
<br />
When prepared in this manner, special inspection is not necessary.<br />
<br />
<br />
Asparagus, White<br />
<br />
This hard to find and very expensive cousin to green asparagus has neither open florets nor scales for the insects to occupy. Hence, it may be used without any special preparation. However, it should be washed thoroughly before using.<br />
<br />
Lettuce, Open Leaf<br />
<br />
DESCRIPTION: <br />
Bibb, Bok Choy, Bosto