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Tuesday, July 12, 2011
Ask OU Kosher: “Holy Fries”
July 2011
By Rabbi Chaim Goldberg
OU Kosher Rabbinic Coordinator
To submit questions for future columns, please send them to , or call the Kosher Consumer Hotline, at 212-613-8241.
“Holy Fries”
Q: How are industrial French fries made?
A: Exactly who came up with the idea of French fries is a matter of serious debate (as serious as debate can be about such topics!), but there is no debate on the fact that industrial French fries were commercialized by J.R. Simplot in the 1940s. The first major French fries customer (and the largest single source of industrial demand for the item until this day!) is McDonalds, whose famous golden shoe string French fry is world renowned (though not kosher).
French fries are made primarily from Russet-Burbank potatoes, and a third of all Russet potatoes grown in the United States come from Idaho. Potatoes are harvested in August, and stored a whole year long for fresh potato consumption and industrial processing alike. The potatoes are brought to frying facilities, where they are sorted, de-stoned (there are lots of rocks that get mixed with the potato harvest!), washed, scrubbed (with brushes to remove the peel on those products that do not have the skin on), slightly pre-cooked (to keep the potatoes from shattering when they are cut), cut with a water knife into various cut shapes (the potatoes are carried via a water flume – something like what you might ride in an inner-tube! – into a set of sized blades, which cuts each potato into its various shapes), pre-cooked again (to soften up the potatoes a bit before frying), battered (for those products that are extra crispy, or spicy) and fried in boiling oil. The finished product is frozen, bagged, placed into cases, and shipped to warehouses for distribution.
Q: What kashut issues are there with French fries?
A: The number one issue we are concerned with when it comes to French fries are those factories which produce for (or at one time produced for) McDonalds, as their French fries are made with a special flavored oil which contains a beef tallow flavor (that is not kosher). Since the beef tallow is present in the oil in enough concentration for it to give non-kosher taste into the equipment, any piece of equipment which handles (or handled) McDonald’s (or any other beef tallow, or beef tallow flavored) French fry with heat needs to be kashered before it can be used to make OU certified French fries. This is an involved process, where the equipment must be cleaned to bare metal (including fryers which often have burnt oil stuck onto processing equipment) and left cold for 24 hours, prior to being filled with boiling water under the on-site supervision of a mashgiach.
We also need to confirm the kosher status of the oil used in the facilities, and that the transportation equipment (usually railcars, sometimes trucks) has been kosher certified to carry kosher oil. There are anti-foams used in the plants as well which are potentially kosher sensitive, as well as seasonings and batters to check for proper kosher certification.
Q: A certain company sells many OU certified French fries, but some cuts of French fries do not carry the OU symbol. Was that a mistake? If not, how non-kosher could these French fries be?
A: Excellent question, if I do say so myself! French fries which do not bear the OU symbol should not be assumed to be kosher, despite the ingredient statement not containing any obvious non-kosher ingredients. The reason is that there are non-OU factories which make French fries on the same equipment that they use to make beef tallow and beef tallow flavored French fries. The equipment in these factories is 100 percent non-kosher, as is the oil which is used on this equipment. It is sometimes necessary for someone who used non-OU French fries to kasher the pan on which the French fries were cooked, so it is critical to check the label every time. Some OU companies maintain non-kosher facilities where SIMILAR (but never the exact same) product is made without kosher supervision. These companies may distribute and sell non-kosher French fries right next to the kosher ones in the same refrigerator case at the supermarket, so extra diligence is critical when buying French fries!
Q: How does OU make sure the non-kosher French fries never have the OU on them?
A: We have a several-pronged approach to this issue. Firstly, we make sure the factories understand how critical it is that OU products are never made in a non-OU plant, and that non-kosher items can never be made in the OU plant. Secondly, we have mashgichim visit the non-OU plants, to make sure no kosher items are found there. Thirdly, we regularly check UPC codes to make sure items authorized to be OU certified are only made in OU plants. In addition, customers who wish to “double check” that their French fries are kosher can visit http://www.oudirect.org and check our database to make sure the UPC code matches the one on our database. Grab your ketchup and enjoy!
Kosher Professionals • Articles •
Wednesday, June 01, 2011
Ask OU Kosher: “What’s Bugging You? Checking Veg. for Insects”
June 2011
By Rabbi David Bistricer
OU Kosher Rabbinic Coordinator
To submit questions for future columns, please send them to , or call the Kosher Consumer Hotline, at 212-613-8241.
“What’s Bugging You? Checking Vegetables for Insects”
Q: Are there any kashrut concerns with plain vegetables?
A: Yes. Different varieties of certain fresh or frozen vegetables could potentially contain insects, which are considered not kosher and prohibited. Vegetables that have this concern must be checked before they are prepared or consumed, to ensure that there aren’t any insects hiding in cracks, crevices, or grooves of the vegetable. Moreover, canned vegetables could potentially be cooked in equipment that also processes genuinely non-kosher products, such as pork and beans. Vegetables that are from Israel are also subject to additional requirements of mitzvos hateluyos be’aretz.
The prohibition of eating insects is very serious, as multiple Torah level transgressions are associated with consuming even a single insect.
Q: What types of vegetables need to be checked for insects? Which kinds do not require checking?
A: The vegetables that most commonly require checking are the green, leafy vegetables or herbs. This commonly includes, but is not limited to: asparagus, cabbage, cauliflower, broccoli, lettuces (bibb, boston, iceberg, and romaine), and spinach. The herbs that are most often found to contain insects include, but are not limited to: basil, cilantro, dill and parsley. Berries, such as blackberries, raspberries, and strawberries also must be checked beforehand.
Some examples of produce that are assumed not to require checking are fruits, such as apples or pears, or vegetables, such as potatoes and tomatoes. There are others; this isn’t an exhaustive list.
Q: What determines whether a fruit, vegetable, or berry requires checking?
A: This depends on the likelihood that the produce could contain insects. If there is a halachically significant chance that a particular type of fruit, vegetable, or berry may contain insects, it must be checked. However, if the probability is considered halachically insignificant, even if the theoretical possibility exists, checking is not required.
What is considered halachically significant or insignificant is a point of dispute. The underlying assumption is that in order to be considered significant, the occurrence must be consistent and expected. Rav Yaakov Karliner in Mishkenos Yaakov suggested that a chance of 10% or greater is considered significant. Other authorities take a more stringent approach and set the standard at an even lower rate of consistency.
Q: What about dry goods, such as beans, nuts, pasta, and rice? Is there an insect issue?
A: In the U.S., generally speaking no, assuming that they are stored properly. If kept under dry and clean storage conditions, there should be no problem. However, if someone is concerned, they should check for any visible signs of damage or lacking cleanliness, which could also be a sign for insects.
In certain parts of the world, dry goods routinely develop storage pests and require checking.
Q: Is it necessary to use a magnifying glass or light box to check vegetables for insects?
A: There are varying opinions amongst authorities whether it’s necessary to use magnification. Many respected halachic authorities, such as Rav Shlomo Kluger in Tuv Taam VeDaas, Rav Avraham Danzig in Chochmas Adom, and Rav Moshe Feinstein in Igros Moshe, write that magnification is not necessary. Nevertheless, there are authorities that disagree. That is the opinion of Rav Yaakov Emden and Chazon Ish.
A light box is intended to provide a good source of light to facilitate checking. It’s a useful tool that gives ample light, which is understandably important if you are looking for something. If a light box is not used, vegetable checking must be done carefully in a well-lit area.
Q: Can anyone check vegetables for bugs? How does one become qualified?
A: Yes, with enough experience. It’s important to become accustomed to know what you are looking for. This can be done through a neighbor, friend or relative who has experience. But some people are actually able to intuitively pick up this skill quite well on their own. It takes time and patience, though.
There are books and manuals available about vegetable checking that can serve as excellent guides and are very helpful. The OU published a guide entitled, “The OU Guide to Checking Fruits, Vegetables and Berries.” The book may be obtained on the OU Press website, http://www.ou.org/oupress/category/1676, or by contacting the OU Kosher Consumer Hotline at
212- 613-8241.
Kosher Professionals • Articles •
Tuesday, April 12, 2011
Pesach Shiurim
The Pesach holiday is a time where we have an opportunity to reflect on our rich heritage and affirm our commitment to the continuity of our many traditions. The geulah from Mitzrayim was the point in our great history when we were freed from bondage to man, and culminated with our becoming a nation with the subsequent acceptance of the Torah at Har Sinai. What has sustained us and preserved us throughout the millennia? Observance of Torah and mitzvos is replete with many intricate details that require us to be highly meticulous in our performance, in order to properly fulfill what is required by religious law. During Pesach, this notion expresses itself through required measurements of the special foods we eat during the holiday. These basic measurements and their careful observance are very much a part of our heritage. Indeed, the Talmud states that halachic measurements are a part of the unique laws that were given to Moshe Rabeinu at Sinai1.
The precept of matzah is fundamentally a Torah level mitzvah that requires one to consume minimally a kezais, which amounts to the size of an olive by volume. Although strictly speaking, the Torah level mitzvah of matzah requires one to eat the measurement of a single kezais, there is a rabbinic requirement to consume a total of five kezeisim at different intervals of the seder. The first two portions are eaten together, one associated with the bracha of hamotzi with the other associated with the bracha of al achilas matzah. The third kezais is eaten as part of the traditional korech sandwich from the sage, Hillel, which serves as a reminder of the Beis Hamikdash. The fourth and fifth kezeisim are eaten together at the end of the yom tov meal as part of the Afikoman. The fourth kezais is associated with the korban Pesach and the fifth is a reminder of the matzah eaten with it. Ideally, the required measurement for the additional four kezeisim should be the same as the basic mitzvah of matzah mentioned above. However, since these supplementary four kezeisim are rabbinic requirements, in an extenuating circumstance there is room for leniency to eat less. This will be discussed in somewhat further detail below.
The precise measurement of kezais is a point of dispute. Tosafos2assumes that a kezais is roughly half the size of an egg, whereas the Rambam3writes that the correct measurement is less than a third of an egg. The Rambam bases his position on the requirement that an eruv chatzeiros requires the amount of two seudos, which are collectively the measurement of 6 eggs equivalent that is also the size of 18 grogros4. Since a single grogeres is slightly larger than a kezais, the size of a kezais must therefore be somewhat smaller than a third of an egg. However, Tosafos disagrees based on the assumption that one is unable to swallow more than a single egg5or two zeisim6, at a time. Based on these two assumptions it would therefore appear that a kezais is approximately the size equivalent of half of an egg. The Shulchan Aruch7cites the opinion of Tosafos; however, Mishneh Berurah8 postulates that in the case of one who is sick, infirm, or cases involving mitzvos of a rabbinic nature, it is possible to rely on the position of the Rambam in an extenuating circumstance.
There is an additional dispute amongst later authorities whether the actual size of an egg is considerably smaller nowadays since the time of the Talmud, and whether consequently it is necessary to double the measurements in practice. This was the opinion of Rav Yechezkel Landau9, Chasam Sofer10, Chazon Ish11, Rav Moshe Feinstein12, and Steipler Gaon13. However, the Chasam Sofer does acknowledge that this is a chumra (stringency) and strictly speaking one may still fulfill halachic requirements by following measurements based on the size of a kezais in the place where they live. This is also quoted in the name of Rav Chaim Volozhiner14 and appears to be the position of Shach15 , Chazon Ish16, Rav Moshe Feinstein zt”l17, and Steipler Gaon18. Mishneh Berura19 assumes that one should be stringent in accordance with these opinions for mitzvos of a Torah nature, whereas one can still be lenient in this regard with certain cases involving rabbinic ordinances.
The amounts of kezais or kebeitzah are traditionally measured in terms of volume, or water displacement from a full receptacle20. The actual size suggested for a kezais varies amongst contemporary halachic authorities. The recommended measurements for the Torah level mitzvah of matzah are at least approximately 26 cubic centimeters according to Rav Chaim Noeh21, 43.2 cubic centimeters according to Rav Moshe Feinstein22, and 50 cubic centimeters according to Chazon Ish23.
It should be noted that although there are many guides that make practical recommendations as to how much matzo one must consume. However, matzos can vary in length and thickness. Therefore, these amounts should be viewed only as general approximations and one should ensure that they consume enough matzo to fulfill the basic mitzvah. For that reason, it is especially important that a Rov is consulted when minimizing the amount of matzo for someone who is ill or infirm.
Nowadays, with the absence of the Beis Hamikdash, the korban Pesach is not brought and its interdependent sister mitzvah, marror, therefore is not a Torah level precept but is currently rather a rabbinic ordinance. This is because Chazal mandated that one must still eat the traditional bitter herb independently. Therefore, while the minimal amount of marror one is required to consume at the seder is also a kezais, there are some further variances amongst halachic authorities as far as how this measurement should be calculated. The minimal size given by Rav Chaim Noeh is approximately 26 cubic centimeters , which can be limited to just a single, large leaf of romaine lettuce. Medium or small leaves of romaine lettuce will respectively amount to approximately three fifths or one fifth of the required amount. Large romaine stalks are approximately half a kezais, while small romaine stalks are roughly one quarter’s worth. A single endive is between one half to one quarter of the required amount, depending upon whether the leaf is large, medium, or small . According to this opinion, just under a filled one ounce shot glass of ground horseradish will also constitute a kezais. The measurement according to Rav Moshe Feinstein zt”l is approximately 32 cubic centimeters and 33.3 cubic centimeters according to Chazon Ish.
The requirement of drinking four cups of wine is also rabbinic in nature and the minimal measurement required for the four cups is a rivi’is for each cup. There are variances amongst contemporary halachic authorities as far as how this measurement should be calculated as well. The minimal size recommended by Rav Chaim Noeh is approximately 3 ounces , whereas 3.3 fluid ounces is the proper amount according to Rabbi Moshe Feinstein , and 5.3 fluid ounces according to Chazon Ish . It should also be noted that if one’s cup holds greater than a rivi’is, one should try to drink the entire cup or at least most of it .
Notes:
1 Eruvin 4a
2 Eruvin 80b
3 Hilchos Eruvin 1:9
4 Eruvin 83a
5 Yoma 80b
6 Kerisus 14a
7 Orach Chaim 486
8 486:1
9 Tzlach Pesachim 116a
10 Shut Chasam Sofer O.C. 127
11 Kuntres Hashiurim 39:5, 17
12 Igros Moshe O.C. 1:136
13 Shiurin shel Torah, p. 71
14 Shaarei Rachamim, minhagei HaGr”a 165, minhagei HaGrach 51
15 Y.D. 44:12
16 Kuntres Hashiurim 39:6
17 Ibid 12
18 Shiurin shel Torah, p. 71
19 Ibid 8
20 However, see Chazon Ish Kuntres Hashiurim 39:17
21 Shiurei Torah p. 191, 193. However, 28.8 cubic centimeters is quoted as preferable. This measurement does not follow the stringency of the Tzlach. Rav Yosef Eliyahu Henkin zt’l in Teshuvos Ibra p. 45 writes that approximately half a machine matzah should meet this requirement.
22 Kol Dodi, p. 60. This assumes that largest measurement for the water displacement of an average egg is 3 fluid ounces and a kezais should therefore be half, or 1.5 fluid ounces. Since there are 28.8 cubic centimeters in a fluid ounce, the recommended amount for the mitzvah deoraisa is (28.8 × 1.5=) 43.2 cubic centimeters. This is measured at approximately a sheet of matzo that is 7” by 6.25”.
23 Shiurin shel Torah, pp. 65, 66. There are conflicting amounts quoted as to how much matzo fulfills this opinion. Shiurin shel Torah p. 66 quotes that the Chazon Ish personally assessed half a machine matzo as sufficient, whereas the Steipler Gaon suggests that two thirds of a machine matzo may actually be necessary to meet this amount. Moreover, there are contemporary seforim on halachic measurements suggesting that perhaps even more than two thirds of machine matzo would be necessary to satisfy the Chazon Ish’s opnion.
Kosher Professionals • Articles •
Wednesday, February 02, 2011
“Kosher Cheese: Not Made with Ease”
Double-O Cheese Vats
Lower Section of Primary Chamber of U-Tube Spray Dryer
Plate Heat Exchanger (Pasteurizer)
OU Rabbi Yosef Capland Pouring Rennet into Double-O Vat
Kosher Professionals • Articles • (7) Comments •
Monday, May 17, 2010
Kashering ben yomo
One very practical application of ta’am lifgam is found in the middle of hilchos basar b’chalav. The Mechaber (Y.D. 95:4) says that if one places ash into a pot of hot water before dirty dishes are placed in it, then even if some dishes are milchig and some are fleishig, the pot and the dishes will remain kosher. This is because the ta’am of the ash combines with the ta’am of the fat and gives off a ta’am that is lifgam. This is the basis for the leniency to kasher kailim that are ben yomo, by using a davar hapogem (e.g. caustic).
Lichatchila one should only kasher kailim that are aino ben yomo. Even kashering a ben yomo kli in water that is 60 times the volume of its walls is only permitted bimakom dechak, because we are concerned that the kashering will not be done properly. This concern is even greater regarding kashering with a davar hapogem. However, b’shas hadchak we do allow such kasherings provided that the water is pagum ligamrei.
There are two approaches as to why kashering a ben yomo kli with a davar hapogem works:
• The Pleisi (Y.D. 95:4) and the Minchas Yaakov (57:26) explain that when one cooks the davar hapogem, it gets absorbed into the kli and makes the bliyos of issur pagum. The kli is now like an aino ben yomo. One then kashers the kli a second time with plain water to remove the pagum bliyos of issur, the same way that we kasher an aino ben yomo kli.
• The Chazon Ish (Y.D. 23:1) says that we do not have guidelines as to how to ensure that we were pogem the bliyos in a kli effectively. He suggests, that if the davar hapogem is boiled in the kli in a manner that would constitute a full kashering, we would say that all the bliyos in the pot is expelled into the water and become pagum. Whatever bliyos return into the pot are pagum m’tchilasom are not assur and do not require kashering.
We accept both of these approaches lichumra. Therefore, we require that the caustic cycle be roschim temperature, and we also require a second kashering with plain roschim water1. The lowest temperature that we can accept for roschim is above 190F. But lichatchila, we should try for boiling.
When kashering ben yomo silverware, it is common for mashgichim to be pogem the water with ammonia. Rav Belsky has said that if the pagum water remains clear (i.e. looks like plain ordinary water), there is room to be maikel, not to require a second kashering with plain water.
One situation where one may not be pogem a ben yomo kli is in regards to kashering a kli that needs libun. Since we are machmir to follow the Chazon Ish, we can only be pogem a kli that can be kashered with hagalah. Therefore, a spray dryer that requires kashering can never be used before waiting 24 hours, since it might require libun2, and we cannot be pogem a kli that needs libun. However, the spray dryer can be cleaned during the 24 hours, so long as it is cleaned with hot caustic and cold plain water (no plain hot water). If it will be cleaned during the 24 hours, it should be done in the presence of a mashgiach to make sure that it is done properly. Additionally, turning on a dry empty spray dryer during the 24 hours does not reset the clock, since this does not cause the bliyos to exit the walls of the kli and get reabsorbed into the kli.
In summary:
• Lichatchila one should only kasher an aino ben yomo
• B’shas hasdchak one can kasher with 60 times the water or with caustic water.
• In general we require two kasherings. One with caustic at roschim, followed by plain water roschim.
• If the pogem water appears like plain water, there is room to be maikel to allow one kashering
• One cannot be pogem a spray dryer. One must wait 24 hours.
• However the spray dryer can be cleaned with hot caustic or cold water during the 24 hours
• Heating up an empty spray dryer does not compromise the 24 hour wait
Kosher Professionals • Articles • (14) Comments •
Thursday, March 25, 2010
What’s going on with the “bugs” in the fish?
By the time you see this article, you may have heard that there is serious discussion currently going on in the Torah world regarding “bugs” in many of your favorite fish. You may have heard snippets of the back and forth, seen a list of which rabbis permit and which rabbis forbid. I hope this article gives you a better understanding of the issues at hand, and provides a better understanding of where each side is coming from.
Question: What are these “bugs”?
Answer: Almost all species of fish, to a greater or lesser extent, suffer from attack by parasites (which are the “bugs” currently under discussion). What are parasites, and how do they differ from bugs? Parasites are small organisms that live at the expense of the host, off of whom they directly feed. While “bugs” eat various plants or decaying matter, parasites eat their host (talk about hakaras hatov!) There are two main types of parasites. Ectoparasites are those found on the external surfaces of a fish (i.e. the skin, fins and gills), while endoparasites are found in the flesh and organs. The issue under discussion is the infestation of endoparasites in several species of freshwater and salt water fishes.
Question: Is there a difference between parasites and bugs in halacha?
Answer: From a halachic perspective there is little or no appreciable difference between the two and both are referred to collectively as “tolayim”. One who consumes a visible parasite that has been separated from its fish host would likely violate the similar prohibitions to those found on consuming a similarly positioned “bug”.
Question: How big are these parasites?
Answer: At some times, they are as large as several millimeters in size. This is a size which is generally considered by poskim to be “nireh laynayim” (visible to the naked eye). Many fish have parasites which are not visible to the naked eye, and these parasites are halachically permitted, as are most things in halacha which cannot be detected with normal human senses.
Question: How often does parasite infestation occur in the effected species?
Answer: Many parasites are found in large enough frequency as to be considered at least a “miut ha mutsoy” (frequent enough in occurrence as to be considered halachically significant and thus require our attention). In the case of insects in vegetables, for example, a vegetable which is found to be infested to this extent needs to be washed in a way that removes the concern. Should the parasites be considered forbidden, one would be required to look for them (even if they were not immediately visible) and remove them (washing would not remove them from fish). Kashrus agencies would either have to stop certifying products made with these species of fish or advise consumers that they would need to check for and remove these parasites themselves.
Question: So far this doesn’t sound good. If a vegetable was similarly affected, all authorities would agree that one would be prohibited to eat the vegetable without removing the insects (though to what degree might be a matter of discussion). Why shouldn’t it be clear that the fish similarly infested should be forbidden until the parasites affecting them are removed?
Answer: The tolayim effecting fish may be mutar! The Shulchan Aruch in Yoreh Deah 84:16 states that worms found in the viscera of fish are forbidden, but those found in the flesh or between the skin and flesh are permissible.
Question: If so, what is the disagreement about?
Answer: Some have suggested that there are reasons why some of the parasites effecting our fish supply might not be the same as those permitted in the Gemara Chulin 67B and in Shulchan Aruch.
Here are some of the potential concerns:
• The Gemara may be discussing tolayim that spontaneously appear in the flesh, while modern day parasites migrate from the viscera.
• The Gemara may be discussing tolayim which enter the fish (i.e. the fish ate a smaller creature which was infected by a parasite) at a time when the tolayim are not visible to the naked eye, while these parasites may enter the fish at a time when they ARE visible.
• The Gemara may be discussing tolayim which migrated from the viscera to the flesh at a point when they were not visible, while these parasites may be visible at the time when they migrate from the viscera to the flesh.
• The Gemara may be discussing tolayim which migrated from the viscera to the flesh while it was alive, while these parasites may migrate after the death of the fish.
Question: Specifically with regards to the one parasite everyone seems to be focused on, is it true that this is a new parasite which did not exist in the time of Chazal?
Answer: There is no indication that any parasite exists today that has not existed from the time of Matan Torah, even less possibility that something has “evolved” since the time of the Beis Yosef and that therefore new halachos would apply to it. For example, some have suggested that the nematode Anisakis is a new creature which poskim could not have discussed before and of which the the rabbanim of the last generation were unaware. This does not seem likely, as various mentions of Anisakis infestation have been documented by scientists since the early 1800s. It is true that the diagnosis of anisakiasis (the name of the condition when a human is infected with a live anisakis parasite) only came around in the 1950s, but that has to do with changes in medical technology used in diagnosis and not in the origin of the species.
Question: So in the end, is it mutar or assur?
Answer: Some rabbonim are recommending their mispallelim refrain from eating any species of fish which might be infected with any of the visible species of parasites. For the most part, this recommendation comes as a caution while the rabbonim wait for more thorough research to be done on the size of the parasite at both the stage when it enters the fish originally and again when it leaves the viscera for the flesh. Some rabbonim feel that if it were visible at either of these two stages, it might be cosidered a forbidden species of tolaas. It is worth noting that all rabbonim agree that tolayim found in the stomach are forbidden (as stated in the aforementioned citing of Shulchan Aruch). Some argue that if this parasite is in fact found in the stomach and the reason we find it in the flesh is because the primary processor did not eviscerate the fish quickly enough, one should ignore the fact that the parasite was found in the flesh and focus on the fact that it came from the stomach.
Other rabbonim (including Rav Yisroel Belsky, with whom I was granted generous audience to understand both the issues, and in more complete detail his opinion) feel strongly that the parasites currently affecting various species of freshwater and salt water fish are not appreciably different from those that existed in the time of Chazal, and the parasites found in the flesh of fish are still permitted. Rabbi Belsky understands that Chazal told us that the tolayim found in the flesh are mutar because of the severah of “minah gavli” (see Rashi’s understanding of the Gemara Chulin 67B, where the term is explained to mean that the parasite grows in the fish and becomes permitted as part of the fish regardless of its original size when entering the fish or migrating from the viscera), and that we are not commanded to become experts in the field of parasitology in order to know how a parasite got into the flesh in order to know which types are permitted. The rabbonim permitting the parasites also point out that Chazal did not differentiate between the permitted types of parasite in the flesh from the forbidden types, which might also lead one to believe there is no halachic distinction in how one found the parasite in the flesh.
Question: Practically speaking, do I have to be machmir on this issue or not?
Answer: As with all issues of halacha, one is advised to seek the educated council of a qualified halachic authority to advise on a practical mitzvah observance.
Kosher Professionals • Articles • (10) Comments •
Lo Basi Ella L’orer - Chumra d’Pischa
The term Chumra d’Pesach usually brings to mind Pesach minhagim that go beyond the letter of the law such as whitewashing walls or kashering leichter. However, there are also various halachos brought in Shulchan Aruch that are attributed to chumra d’Pesach as well.
Chametz on Pesach is not batel
Tosfos (Pesachim 30a) explains that even a mashehu of chametz is not batel on Pesach because of chumra d’chametz. There is no difference between min b’mino and aino mino. This is brought in Shulchan Aruch (O.C. 447:1). Before Pesach chametz is batel b’shishim if it is a lach b’lach mixture. However, if any chametz b’en remains in the mixture the chametz is chozer v’niur. A mixture is considered lach b’lach if the chametz is completely dissolved before Pesach, or if it is a mixture of powders that cannot be separated.
One important exception to this rule is a davar hama’amid. If a mashehu of chametz, or even kitniyos, is used as a davar hama’amid, it is not batel, even when added before Pesach. It can be difficult to ascertain whether an ingredient is a davar hama’amid. For example Mishna Berurah (464:6) cites Maharil that mustard is not batel in grape juice, since it prevents fermentation. Chok Yakov (464:3) explains that although mustard is kitniyos, it is not batel because the mustard acts as a davar hama’amid. Also Mishna Berurah (447:14) cites Rabbeinu Yerucham that a key chametz ingredient added intentionally is not batel if one could not produce the food item without the chametz. Rav Belsky explained that for Pesach there is a minhag to be machmir for minority opinions of the Rishonim and this may be the basis for this chumra, even though we are not machmir by other issurim as per the ruling of Noda Beyuda (Y.D. Tinyana 56). Due to the complexity in determining which items are considered a davar hama’amid, a shailah should be asked if there is any doubt.
Cleaning kailim
Pesach cleaning has many more chumros than cleaning the rest of the year. The leniencies of k’derech hamichabdim do not apply to Pesach, since chametz on Pesach is assur b’mashehu. Therefore, Magen Avrohom (452:11) says that one should not kasher pipes, since it is very difficult to check to see if they were adequately cleaned. However, since most industrial Pesach kashering is done for productions that are made before Pesach, when ta’am of chametz is batel b’shishim, we are more lenient so long as there is no chashash that chametz b’en might get into the product.
Ta’am lifgam on Pesach is assur
Rama (O.C. 447:10) says that the minhag of Ashkenazim is to assur ta’am lifgam of chametz, because it is considered like a mashehu. The minhag is to assur even if the ta’am lifgam is only a mashehu. However, this is only if the chametz is mixed into the food on Pesach. Before Pesach, ta’am lifgam is batel. Therefore if one cooks in a clean aino ben yomo pot before Pesach, the food is permitted. If the chametz item is completely pagum, it is batel even if mixed in on Pesach.
We do not say stam kailim aino ben yomo
The Mishna Berurah (447:58-59) says that although if one bidieved cooked kosher l’Pesach foods before Pesach in an aino ben yomo chametz pot the food is permitted on Pesach, nevertheless, because of chumra d’chametz we do not rely on “stam kailim aino ben yomo” to allow us to assume that the pot was aino ben yomo. Moreover, even if one asserts that they remember that the pot was aino ben yomo when the food was cooked, they are not believed, since they did not pay attention at the time of cooking.
Therefore, it is generally inappropriate to give retroactive hashgacha for kosher l’Pesach products. Even if we can assume that the kailim were clean and aino ben yomo, mishum chumra d’chametz we can not approve the products even bidieved. However, if chametz products are never made on these kailim, then the Mishna Berurah says that one can be lenient.
In summary:
• Chametz on Pesach is not batel
• Chametz before Pesach is batel if it is lach b’lach (dissolved or mixture of powders)
• If any chametz is b’en it is chozer v’niur
• If chametz or kitniyos is a ma’amid it is not batel
• We cannot rely on k’derech hamichabdim when cleaning for Pesach
• When producing before Pesach, we can be more lenient provided that no b’en will remain in the food
• Ta’am lifgam of chametz on Pesach is not batel, but before Pesach is batel
• We do not say stam kailim aino ben yomo, even if we used the kailim before Pesach.
Chag Kasher V’samayach
Kosher Professionals • Articles • (8) Comments •
Tuesday, March 23, 2010
OU KOSHER PRESENTS “HOW TO KASHER,” DVD OF COLLECTED SEMINARS ON THE KOSHERIZATION PROCESS
OU Kosher, has long shared educational and informative DVDs on kashrut-related issues with the community, and now presents “HOW TO Kasher,” a DVD of collected ASK OU and ASK OU OUTREACH kashrut seminars related to the process of kosherizing that have occurred over the past several years. The DVD, which is the newest addition to the OU Kosher “HOW TO…” DVD series, is being released thanks to the Harry H. Beren Foundation of Lakewood, NJ. Other DVD’s in the series include HOW TO be an Excellent Mashgiach, HOW TO Check for Treifos, HOW TO be Menaker, HOW TO Check for Insects, and HOW TO Set up a Vaad HaKashrus. Rabbi Menachem Genack, CEO of OU Kosher, declared, “I wish to commend Rabbi Moshe Perlmutter, one of the OU’s foremost kashering experts, for the many efforts he has extended on behalf of the production of the newly released “HOW TO Kasher” DVD. This superb collection of videos which clearly discuss and vividly display all facets of kosherization procedures is certain to enhance kashrus worldwide.” Rabbi Yosef Grossman, Director of OU Kosher Education, stated, “We are extremely pleased to present to the public the trailblazing new kashrut DVD “How to Kasher,” with the OU’s renowned kosherization expert Rabbi Moshe Perlmutter. On the disc, in various settings such as the Grand Hyatt Hotel, a yeshiva kitchen, a hospital kitchen and OU headquarters, Rabbi Perlmutter familiarizes the viewer with Foodservice Kashering, Industrial Kashering, and the practical applications of Hilchos Hechsher Keilim, or the laws pertaining to the kosherization of equipment. The student learns by visual demonstration how to perform the various types of kashering such as Irui, Hagolah, Libun Kal and Libun Gomur. He sees the various pieces of equipment which need kosherization and the variety of pieces of equipment used by the kashrut professional in the kashering process.” “As an additional special treat, ‘The Kosherization of the Fuji Plant in Japan’ by Reb Shmuel Lazer Stern, one of the OU’s foremost expert mashgichim, is part of the new DVD as well. I believe the amazing kashering videos presented in the menu of ‘HOW TO Kasher’ will make this disc an instant classic joining the other classics in the HOW TO series.” The “HOW TO Kasher” DVD is available for purchase at $10; other HOW TO… DVDs are available for $5 each. Those who order the previous five “HOW TO…” DVDs will receive “HOW TO Kasher” free. A 54-hour ASK OU DVD of audio and visual kashrut educational programming, encompassing over 90 topics, is available for $10, as well. To order, contact 212-613-8279 or . http://www.ou.orgKosher Professionals • Articles • (8) Comments •
Thursday, March 18, 2010
ASK OU Outreach Brings its Kashrus Experts to Brookln, April 18, 25 During Sefirah, for Shiurim
ASK OU OUTREACH BRINGS ITS KASHRUS EXPERTS TO BROOKLYN,
APRIL 18, 25 DURING SEFIRAH, FOR SHIURIM; RAV BELSKY, RABBI ELEFANT
TO ANSWER HALACHA AND POLICY QUESTIONS
Kosher Professionals • Articles • (3) Comments •
Tuesday, March 09, 2010
The Tempering of Grains and its Chometz and Hafrashas Challah Implications
The milling of grains has been going on for millennia, and in all that time, the process has not changed dramatically. Milling is still done by simply grinding kernels, albeit with rollers instead of stones. Sifting is still done with sifters, although by automated machines instead of by hand. There is another part of milling known as tempering. Tempering refers to spraying grain kernels with water before they are milled. This makes the bran tougher and less brittle. If the wheat kernel has not been tempered, the bran may shatter and leave brown flecks (“ash”) in the flour when the kernel is milled. This is undesirable in regular white flour. Tempering strengthens the bran so that it is removed from the endosperm easily and does not cause brown flecks in the flour.
Tempering has several Halachic implications. First, all tempered grain and any flour made from the grain are possibly Chometz Gamur. Secondly, tempering makes the kernels “Muchshar Likabel Tumah”, capable of becoming tameh. This directly impacts Hafrashas Challah. When one makes a dough and takes off Challah, the Challah, which is considered Terumah, is normally burned. This is because it is considered to be Terumah Timayah, which must be burned. If it had been Terumah Tihorah, it would be forbidden to be burned, and would need to be given to a Cohen who is a minor, or be left to rot until it becomes inedible. The way dough acquires tumah is as follows: A person’s hands are considered tameh. Thus when one’s hands touch dough, the dough is rendered tameh. This is only possible if the dough had previously been Muchshar Likabel Tumah. In order for that to occur, the dough must have come in contact with one of seven liquids which include water. For example, when one is making bread, the water added to the flour makes the dough Muchshar Likabel Tumah. If however one is making a cake where no water is added, then the dough would not be Muchshar Likabel Tumah. Nonetheless, the common thinking is that since our wheat is tempered, the wheat will have become Muchshar Likabel Tumah while it was a kernel. Whether this is in fact true and whether it applies to all grains will be discussed later in this article.
The Gemara (Pesachim 40A) states that it is forbidden to be “Loseis”, which means to temper grain if it is to be used to make Matzos for Pesach. The Liseesah of Talmudic times involved pouring water on grains, mixing them together to help remove the bran, and then grinding it immediately. The Gemara goes on to say that if one was “Loseis” the kernels, they would only be forbidden bidieved if we saw that the wheat kernel had cracked. When a wheat kernel is about to germinate, the top part of it cracks open and soon begins to sprout. Once a kernel sprouts (“Mitzumachos”), it is considered Chometz Gamur. When the kernel has cracked but has not yet sprouted (“Bikuos”), the kernel is considered a Safek Chometz and is forbidden to be eaten on Pesach. If one did not sell it before Pesach and it was owned by a Jew, it would be forbidden even after Pesach as Chometz Shehavar alav haPesach. (The picture shows an uncracked wheat kernel next to a slightly sprouted kernel).
The question raised by the Rishonim is that the Gemara (Pesachim 40B) states that if wheat kernels were on a boat which drowned in a river and were subsequently retrieved, they would be forbidden to be eaten on Pesach. In contrast to the previously mentioned Gemara, there is no qualification here as to whether the kernels were cracked or not. Rabbeinu Ephraim, quoted by the Rosh (Pesachim 2:27) answers this apparent contradiction by suggesting that the reason kernels that have been subjected to Liseesah are only forbidden if they are cracked is that during the Liseesah process, the wheat is constantly worked with and is then milled immediately. In the case of the sunken kernels, they have simply been allowed to sit in water without being worked on. In such a case, the kernels are forbidden even if they did not crack. This view is accepted by The Shulchan Aruch (O.C. 467:2). The Hagahos Maimonis (Hilchos Chometz Umatzah 5:6) suggests an alternate approach. According to him, the difference between the two cases is that Liseesah only involves a relatively small amount of water (“zileefah muetes”) whereas the kernels that drowned in the river were subjected to a very large soaking of water and are therefore forbidden even without any cracks. While, as mentioned, this is not the view of the Shulchan Aruch or Nosei Kaylim (see Taz 467:3), this view is cited by the Biur Halacha (467 D.H. Dagan Zeh). Quoting the Beis Meir, the Biur Halachah says that one could rely on this view to eat such kernels (i.e. non cracked kernels which were exposed to a small amount of water and not worked with) or the flour made from them on Pesach in a case of great loss.
We now need to describe the contemporary tempering process in slightly greater detail. When wheat kernels are received by the mills, they are cleaned with air, and then sent to a temper machine. The temper machine has rotating paddles which throw the kernels around while a nozzle sprays them with water. The paddles turn at great speed, allowing the water to penetrate the kernels as quickly and efficiently as possible. Any given kernel will stay in the machine for about 10 seconds. After it exits the machine, the kernel is damp, but barely so (I personally felt the kernels immediately following their exit from the tempering machine. They were damp but just barely. No moisture droplets were visible.) The wheat is then sent to empty temper bins where they simply sit for 8-32 hours to give the water time to evenly penetrate the endosperm. At this point in the process no water is added. The kernels do not generally crack as a result of tempering.
In light of the above, it would seem that these kernels should not be consumed on Pesach. They are, according to Rabbeinu Ephraim and the way the Shulchan Aruch has ruled, a question of Chometz even if they are not cracked since they had been exposed to water and had not been worked with but rather left to sit. However, for those who do not wish to sell chometz gamur, selling flour would still be permissible as the kernels do not crack, and are therefore just a safek chometz. Moreover, even if one did not sell their flour at all, there is room to permit using the flour after Pesach. This is because the water is only exposed to a “Zileefah Muetes” such as that done by liseesah. As such, according to the Hagahos Maimonis, it could even be consumed on Pesach. While we do not follow this view, the Biur Halachah allowed its use in a case of great loss on Pesach itself. As such, in regards to the Rabbinic penalty of Chametz Sheavar alav haPesach, it would seem that there would be room to permit use of the flour. Rabbi Belsky agreed that we could permit the flour after Pesach.
Our discussion until this point has focused on wheat kernels being milled for regular white flour. Whole wheat flour may also have been tempered to keep the bran from becoming brittle, although with less water and for a shorter period of time (this is because brown flecks are not as undesirable in whole wheat flour, though there are other benefits to tempering.) Rye and spelt kernels, however, are not tempered at all. In fact, they are not exposed to moisture of any kind. As such, they could be purchased after Pesach without question from someone who did not sell their chometz. (We generally require kernels to be milled with “shemira” if they are to be used for Pesach, so regular non shmura rye and spelt flour should not be consumed on Pesach itself.) The exception to this is flakes. Rye and spelt made into flakes (not flour) are exposed to moisture and must be sold for Pesach.
While the lack of moisture on rye and spelt is good for Pesach, it is more problematic for Challah. If one were to make a spelt cake where no water was used, the Challah taken from that would not be allowed to be burned since it was not Muchshar Likabel Tumah. In such cases, a small amount of water should be added to the dough to avoid this issue. As mentioned previously, wheat kernels used for making regular flour are always tempered (wheat kernels used for making whole wheat flour may not have been tempered). The moisture applied during the tempering process is sufficient to render the wheat kernels and flour Muchshar Likabel Tumah.
Oats and barley are not tempered either (except when they are made into flakes). However, oats, and sometimes barley, are steamed before being milled. This process prevents the oats from going rancid due to their high fat content. It also effectively eliminates the possibility of germination. This process would render the oats Muchsar Likabel Tumah, and thus would not require the addition of water to be able to burn Challah taken from oat dough. Further, it would seem that this process would be similar to the process of Chalitah which renders wheat incapable of becoming chometz. While we normally do not allow Chalitah (Shulchan Arcuh 453:5), if Chalitah was done, the flour would be permissible after Pesach.However, upon further research, it was determined that although the steam temperature is 212F, the oats themselves only reach a temperature of 180F before they are dried. Consequently, Rabbi Belsky felt that even though the steaming itself negated any possibility of germination, it would not be considered a form of Chalitah and would not prevent the kernels from being considered Chometz.
Kosher Professionals • Articles • (7) Comments •
Kli Rishon & Kli Sheini
Both a kli sheini and a kli rishon shelo al ha’aish are pots of hot water that will gradually cool down. Since it is difficult to distinguish between them, we require Tosafos’s help to properly understand the distinction. Although they look almost identical, a kli sheini has difanos mikareros (walls that cool down the product) while a kli rishon shelo al ha’aish has difanos michamemos (walls that maintain the heat of the product). An extended irui is none of the above, for the simple reason that the walls of this pot will not cool down. So long as the irui continues, there is a heat source that is preventing the kli from cooling. For this reason it is most similar to a kli rishon al ha’aish.
The Taz 92:30 says that a ladle placed into a pot of boiling water will also become a kli rishon, if left there until saturated with heat and the water in the ladle boils. Even though the ladle never came in direct contact with the fire, nevertheless it is considered a kli rishon al ha’aish since it is heated by a toldos ha’aish. In this same manner a pot which is constantly heated by an extended irui can be considered a kli rishon, and can be mivashel. By way of illustration, although the Gemara Shabbos says that beef does not cook unless it is placed in a kli rishon al ha’aish, one can easily cook beef, and this is regularly done, through the use of an extended irui. By circulating hot water around the jacket of a pot one can heat the pot. This pot will stay hot for as long as it takes to cook the meat.
The Taz’s chumra of many iruis (95:12) is referring to a platter that is used numerous times, but each time it is only used as a conventional kli sheini. Since each irui is only boleya a kdei klipa, without the chidush of the Taz, one would say that multiple uses do not cause a greater bliya. Obviously one cannot use this chumra to create a kula. However, this should not be confused with an extended irui which creates the equivalence of a kli rishon al ha’aish.
Kosher Professionals • Articles • (11) Comments •
Monday, March 08, 2010
SHAKING UP YOUR PASSOVER MENU, OR HAVE SOME FUN IN THE PESACH KITCHEN – IT’S NOT JUST MATZAH
On Passover, we’re all looking for those new and different appetizers and entrees that aren’t the same old same old recycled boring ones. This year, shake up your Pesach menus with the following extra special and fun recipes by Eileen Goltz. Ms. Goltz, author of the cookbook Perfectly Pareve, presents original recipes comprising a treasure trove of selections, including chicken, muffins, kugel, desserts, and salads. She is a freelance kosher food writer who was born and raised in the Chicago area. She graduated from Indiana University and the Cordon Bleu Cooking School in Paris. She lectures on various food-related topics across the United States and Canada and writes weekly columns for the Chicago Jewish News, kosher.com and the OU Shabbat Shalom Web site. She is the author of the Perfectly Pareve Cookbook (Feldheim) and is a contributing writer for the Chicken Soup for the Soul Book Group, Chicago Sun Times, Detroit Free Press and Woman’s World Magazine.
The following are some of her new, featured recipes, either dairy or pareve, that can be found on http://www.oupassover.org, the Passover website of the OU. Note: Pareve means the recipe contains neither meat nor milk products and can be consumed with either.SWEET APPLE MATZAH MEAL PANCAKES (dairy or pareve)
1 cup matzah meal
1 teaspoon salt
3 eggs
1 tablespoon sugar
8 oz. club soda
3 egg whites
oil, for frying
2 granny smith apples, cored and sliced in rounds
2 tablespoons butter or margarine
1 tablespoon sugar
1 teaspoon cinnamon
In a bowl combine the matzah meal, salt, sugar whole eggs and club soda. Cover and refrigerate for 30 minutes. While the batter is resting, in a skillet melt the butter or margarine and sauté the apples with the sugar and cinnamon. Cook or 4 to 5 minutes until the apples are soft but not mushy. Place the slices in a bowl with the sauce. Do not clean out the pan but set it aside. In a clean bowl, beat egg whites until they become stiff peaks. Fold the egg whites into the matzo meal mixture. Heat a thin layer of oil in a frying pan. When the oil is hot, drop the pancake batter by the spoonful into the pan. Brown lightly on both sides. Serve with the apple rounds on top and drizzle a little of the syrup on top. Serves 4.
HONEY GLAZED ROASTED VEGETABLES FOR PASSOVER (pareve)
1/3 cup honey
1/4 cup olive oil
3 tablespoons apple cider vinegar
1 teaspoon minced garlic
salt and pepper
1 teaspoon dried thyme, or more to taste
8 to 10 red quartered red potatoes,
3 to 4 sliced zucchini,
2 thickly sliced red onions,
2 red peppers cut into chunks
4 carrots cut into chunks
1 large sweet potatoes cut into chunks
1 eggplant peeled and cut into 2 inch cubes, salted, placed in colander 20 minutes, rinsed in cold water
Preheat oven to 400°. In a bowl combine the honey, olive oil, balsamic vinegar, crushed garlic, and thyme and mix to combine. Grease a roasting pan and then combine the potatoes, zucchini, onions, red peppers, carrots, sweet potatoes, and eggplant. Drizzle the honey mixture over the vegetables and then mix to make sure everything is coated. Season with salt and pepper. Bake for 30 to 35 minutes stirring every 10 minutes making sure nothing gets burnt. Serves 8
PASSOVER GRANOLA (pareve)
3 cups matzah farfel
1 cup pecans, chopped
1/2 cup slivered almonds
2/3 cup honey
1/2 teaspoon cinnamon
2/3 cup raisins
1/2 cup chopped apricots
1/4 teaspoon salt
Preheat oven to 325°. Place all the ingredients in a large bowl, stirring with a spoon until well mixed. Grease a cookie sheet with sides and spread mixture evenly on it. Bake for 75 minutes or until the mixture browns. (Watch this carefully after 50 minutes to make sure it doesn’t burn. Stir it occasionally. Can be made a week or two in advance. Store in an airtight container. Make 5 to 6 cups.
PASSOVER MATZAH CRUNCH CANDY (dairy)
6 to 7 matzahs
1/2 pound butter (margarine just doesn’t work here)
1 cup brown sugar
1 cup chopped almonds
2 cups (or enough to cover the matzos) semi sweet chocolate chips
2 cups mini kosher for Pesach marshmallows
1 cup white or dark chocolate cups
Preheat oven to 350. Cover a large cookie sheet with side with aluminum foil. Spray or grease well and then line it with parchment paper. Lay the matzah in the prepared cookie so that there is no space between the pieces of matzah, breaking the sheets if you need to. In a sauce pan combine the brown sugar and butter. Bring the mixture to a boil and cook for 5 minutes stirring constantly. Pour the mixture over the matzahs, making sure that the mixture covers all of the matzah. Bake for 10 to 12 minutes until bubbly but not burning. Remove the matzah from the oven and then immediately sprinkle the 2 cups of chocolate chips on top. Let the chocolate melt and then spread it over the top with a knife. Top the still hot chocolate with the marshmallows and chopped nuts. Melt the remaining chips and then drizzle the chocolate over the marshmallows and nuts. Refrigerate for at least 20 minutes and then break into pieces. Break into pieces and serve. Serves 8 to 10.
SAVORY PASSOVER ROLLS (pareve)
2 cups boiling water
10 tablespoons oil
2 teaspoons salt
1/2 to 1 teaspoon black pepper (depending on how spicy you like them)
2 cups matzah cake meal
6 eggs
In a pan combine the water, oil, salt and pepper. Bring the mixture to a boil. Remove the mixture from the heat and add the matzah meal, mix well. Add the eggs one at a time and beat well after each addition. Let the mixture stand for about 5 to10 minutes. Preheat oven to Heat oven 400°. Line a cookie sheet with parchment paper. Wet your hands with water and make 8 to 10 large balls from the batter. Place each ball on the paper (not too close to each other) and bake for a full 50 minutes or fully risen and golden. DO NOT open the oven door to check on these rolls – they might deflate. Makes 8 to 10.
PASSOVER PIZZA (dairy)
Crust:
1 cup water
1/2 cup olive oil
1 pinch salt
1 1/2 cups fine matzah meal
2 tablespoons Parmesan cheese
1 teaspoon oregano
5 large eggs
Topping:
1 to 2 large chopped and seeded tomatoes
1/2 to 1 cup chopped black olives
2 cups tomato sauce
2 cups grated mozzarella cheese
Oregano, to taste
Parmesan cheese to taste
Preheat the oven to 350°. Spread parchment paper on a baking sheet. Place the water and oil in a saucepan. Bring the mixture to a boil and then remove it from the heat. Add all the matzah meal and oregano. Mix to combine and return to a medium heat stirring constantly for 4 minutes. Add the 2 tablespoons of parmesan cheese and continue cooking and stirring for 1 more minute. Let the dough cool for about 5 minutes. Beat in 1 egg at a time until all the eggs have been added. I use an electric mixer for this part. Spread the dough onto the parchment paper in a large circle or 2 smaller ones. Bake for 15 minutes and then remove the crust from the oven. Spread the tomato sauce evenly over the pizza crust and sprinkle the chopped tomato, olives and oregano over the top of the sauce. Sprinkle the cheeses over the top of the tomatoes. Bake for another 15 to 20 minutes, or until the cheese is golden and bubbly. Serves 4 to 6.
Kosher Professionals • Articles • Kosher in the Kitchen • (10) Comments •
Wednesday, March 03, 2010
OU PASSOVER GUIDE, THE GOLD STANDARD FOR ALL YOUR PASSOVER QUESTIONS,NOW AVAILABLE FOR PASSOVER 2010
Those charged with cleaning the house for Passover, shopping for seders and eight days of bread-less meals and snacks, and cooking and baking those meals would be a lot more frantic and frazzled if not for the annual OU Guide to Passover. A special issue of Jewish Action, the family magazine of the Orthodox Union, this year’s Guide, for 5770/2010, is now available to help facilitate Passover preparation and observance. There are also many new and interesting features with beautiful photos accompanying them – and the heart of the Guide remains the same: listing food and other products that are certified kosher for Passover by the OU. The Guide has two basic lists: one with items that must have an OU-P appear on the label, such as baking mixes, baked products, beverages, candy, condiments, dairy products, matzah products, meat and poultry, olive oil, snack food, wine and liqueurs; and one with items that do not need a special Passover certification, such as aluminum foil, candles, cleansers, and paper goods, where the regular OU symbol is sufficient for year-round use. The Guide also discusses halachot (laws) of dealing with the sick, elderly, and small children; basic frequently asked questions on Passover; Passover recipe substitutes; and a primer on koshering common items around the house. Some of the new feature articles that appear in this year’s Guide are “Haggadah Insights,” an excerpt from OU Press’ new book, The Royal Table, an interpretation of the Passover Hagaddah based on Rabbi Norman Lamm’s teachings; “How Mechirat Chametz (selling your chametz) Works,” by Rabbi Dov Schreier; and “Gebrokts (matzah pieces mixed with water) – A Popular Minhag (tradition) Moves the Marketplace,” by Rabbi Nachum Rabinowitz. Rabbis Schreier and Rabinowitz are both rabbinic coordinators at OU Kosher. Rabbi Rabinowitz declared, “This year’s OU Passover Guide is new and improved, with original articles appearing alongside the regular features that address Pesach- related topics: mechirat chametz, yashan (last year’s crop grains), and gebrokts. A graphically-enhanced and newly-indexed Passover Consumer Guide provides the list of Passover-approved and certified products. We are delighted to be a part of your Pesach preparation.” The Guide, with a press run of close to 75,000 copies, will be available at ShopRite at the customer service desk and at many smaller kosher supermarkets as well. Yeshiva/day schools and OU synagogues have also received copies of the Guide, and it will be directly available through the mail to all OU members and Jewish Action subscribers. View online at http://www.oukosher.org/pdf/Pesach_Guide2010.pdf. To order individual copies for $3 each, contact or 212-613-8125. http://www.ou.org http://www.oukosher.org http://www.oupassover.orgKosher Professionals • Articles • (6) Comments •
Lo Basi Ella L’orer - Glass
The laws regarding kashering glass are especially confusing, because the opinions range from one extreme to the other מקצה לקצה.
• Rashba (Teshuva 1:233), Ran (Pesachim 9a) – glass is smooth, hard and does not absorb (or absorbs very little) and therefore does not need to be kashered. דשיעי וקשים ובליעתם מעוטה מכל הכלים
• Ra’ah (Brought by Ritva Pesachim 30b) – Glass is boleya and is polet like metal, but may not be kashered with hagalah because we are concerned that it might crack, משום דחייס שמא פקעה.
• Mordechai – Glass has the status of cheres, הואיל ותחלת ברייתו מן החול.
Mechaber (O.C. 451:26) paskens like the Rashba that glass, even if used in a kli rishon, need not be kashered, since it does not absorb. However, Rama says that the minhag is to consider glass like cheres1. Still, Magen Avrohom (451:49) says that if hagalah was done, bidieved, it is acceptable2. Although at times there is room to say “Shas hadchak k’bidieved” and permit one to do hagalah, one should only kasher glass with a psak from the office.
Common examples of glass include crystal, Pyrex, Corelle, Duralex and porcelain enamel. Porcelain enamel is made from sheets of glass which are ground, returned to the kiln and fused to other utensils.
Mechaber (451:23) writes that cheres coated with glass has the status of cheres. Although ordinary glass does not absorb, thin glass coatings that are fired onto clay3 can absorb. Therefore, according to all opinions china is cheres, even though it has a thin film of glass on its surface.
Mishna Berurah (addendum to 451:23) writes that although the Chasam Sofer was against kashering metal pots that are coated with glass with hagalah, he has heard that many Gedolim are maikel to kasher these pots when they are aino ben yomo, and are only machmir not to kasher them for Pesach. Similarly, many are maikel to kasher enamel coated ovens, such as the type that are common in homes, with libun kal. However, for Pesach one should lichatchila be machmir to do libun gamur (self clean or torching), use an oven insert, or make sure to only place covered food in the oven. In cases of difficulty, some are maikel to allow libun kal, since the Magen Avrohom said that if one kashered glass it would help bidieved4.
Glass lined reactors (glass lined steel) accordingly may be kashered with hagalah. However, Rav Schachter has said that we should also do three hagalos, to incorporate the opinion of the Ba’al Ha’itar, who holds that one can do hagalah three times to kasher aino ben yomo cheres.
Although we do not kasher glass, we allow caterers to use hotel glasses. This is because the glasses are clean and are only used with cold drink. Rama (Y.D. 121:5) writes that one is permitted to use clean non-kashered kailim derech arai (temporary fashion), such as when visiting at the house on a non-Jew. However, one may not use non-kosher glasses at one’s own home, because this is considered derech kevah (permanent type use). Caterers may not wash their own glasses in a treif hotel dishwasher, since this will make their glasses treif, and continued use is considered derech kevah.
Some pipes have a sight glass for viewing product. If hot non-kosher product flows through this pipe, can it be kashered? Rav Belsky has said that we can allow kashering when aino ben yomo, since in addition to the opinion of the Magen Avrohom that hagalah works bidieved, we can be mitztaref the opinions that are maikel by a kli shemishtamshim bo b’shefa, since a large volume of liquid passes over that small piece of pipe. Although we do not rely on kli shemishtamshim b’shefa alone, since in this case hagalah works bidieved, we can be maikel.
If glass absorbed through kavush then it may be kashered lichatchila with milui v’irui, or irui kli rishon, provided that the bliya was heter, chametz or stam yayin. Heter includes chalav stam provided that the kli being kashered is aino ben yomo. If the bliya was from other issurim, it is subject to the machlokes the Mechaber and Rama, and our minhag is not to kasher lichatchila.
Fiberglass is a material made of thin strands of glass that are pressed together to form a board. Plain fiberglass is highly porous and cannot be kashered. Even if it only absorbed heter through kavush, it may not be kashered, since it is impossible to get out the b’en. However, fiberglass mixed with resin forms a solid non-porous surface. A holding tank made of this type of fiberglass may be kashered, just like ordinary glass, provided it was kavush with wine, chametz or heter.
Summary:
• Our minhag is to follow Rama that glass is like cheres
• Bidieved if one did hagalah on glass it is effective
• Cheres coated with glass (e.g. china) is considered cheres
• Metal coated with glass can be kashered, but preferably not for Pesach. It should be kashered with three hagalos
• One may use cold drinking glasses of a non-Jew (e.g. hotel), b’derech arai
• A caterer may not wash his glasses in a non-kosher dishwasher
• A sight glass on a pipe may be kashered when aino ben yomo
• Glass that was kavush with heter, wine or chametz can be kashered
• Fiberglass that is porous cannot be kashered because it cannot be cleaned
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1. Rama makes no distinction between kashering glass for Pesach or for other issurim. However, some Achronim, such as Kineses Hagdolah (brought by Pri Migadim (451:31), hold that one can be lenient to kasher other issurim, just not for Pesach. The OU does not rely on this leniency.
2. Although Taz is lenient even if hagalah was not done, Mishna Berurah says that we should follow Magen Avrohom. Presumably, we are being mitztaref the opinion of the Re’ah that hagalah works provided that there is no concern of cracking
3. Rosh says that it absorbs because it is fused onto clay. Tosfos (A.Z.) says that a thin layer of glass can absorb.
4. This assumes that since the food never directly touches the walls or racks of the oven, and we are only concerned with bliyos of zeiya, the proper way to kasher an oven is with libun kal. However, there are opinions that hold that even an all metal oven would require libun gamur, because of spills. Still, since rov tashmisho of the oven is bliyos of zeiya, in situations where libun gamur is not possible, Mishna Berurah (451:47) says that one can be maikel to kasher according to rov tashmisho.
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Thursday, February 04, 2010
Lo Basi Ella L’orer - Cheres
In the times of Chazal, cheres was made from various baked clays. In modern times common examples of cheres include earthenware and stoneware. The Gemara Pesachim (30b) tells us that a cheres utensil cannot be kashered with hagalah התורה העידה על כלי חרס שאינו יוצא מידי דופיו לעולם. Even libun gamur is not permitted in situations where there is a concern that one might not be milaben properly for fear of cracking. Therefore, one may not kasher china by putting it through a self cleaning cycle of the oven. In such cases, the only permissible kashering is to place the utensil into a potter’s kiln which gets much hotter than libun chamur. This demonstrates that one is not concerned about potential damage.
There has been much written on the subject of porcelain as to whether it is cheres. Porcelain is a material made from super-heated clay (over 2,000 °F) that takes on qualities of glass, including hardness and translucence. Most importantly, it seemingly does not absorb. Rav Yaakov Emden (Shailos Yayvetz I:67) contends that porcelain should be categorized as glass. However, Rav Moshe Feinstein Zt”l writes that the predominant minhag is to treat porcelain as cheres and this is the position of the OU as well.
In recent times, scientists have created new forms of materials such as alumina and zirconia. These high-tech materials have a near 100% density, are very smooth and seemingly do not absorb. Though aluminum and zirconium are metals, alumina and zirconia are non-metals. One common source for alumina is bauxite stone, from which alumina is extracted and powdered. The Yad Yehuda says that a stone which is powdered and then reconfigured by mixing with water and firing in a kiln has the status of cheres. Therefore, these new materials should also be considered cheres. However, it is the position of Rav Belsky and Rav Schachter that these materials can be kashered with hagalah. Rav Belsky explains that the Gemara (Pesachim 30b) refers to several types of cheres, and not all of their cheres exhibited the same characteristics.
ירוקא לא תיבעי לך – דודאי אסירי. כי תיבעי לך – אוכמי וחיורי מאי? והיכא דאית בהו קרטופני – לא תיבעי לך, דודאי אסירי. כי תיבעי לך – דשיעי מאי? אמר ליה: חזינא להו דמידייתי, אלמא בלעי ואסירי.
The Gemara never states as a rule that cheres must absorb. Rather, the Gemara says that we see that our cheres sweats, which is an indication that it has absorbed. The Torah testifies that once cheres absorbs, it can never be fully purged. However, Chazal leave open the possibility for the existence of a type of cheres that does not absorb. Since these new materials are less porous than porcelain and are not made from clay, they are not included in the minhag to consider porcelain as cheres. If one comes across other high tech materials, and is uncertain whether they can be kashered, the shailah should be presented to our poskim for a ruling.
One particularly sensitive piece of equipment that often contains cheres is the homogenizer. Because of their durability, piston heads are often made of cheres. If these pistons are made from alumina or zirconia, then as we just explained, they can be kashered. If they are made from materials that we consider like regular cheres, can we kasher such a homogenizer?
The Baal Ha’Itur says that cheres can be kashered when it is aino ben yomo with three hagalos. The Rashba says that we follow this leniency of the Baal Ha’Itur only regarding kashering after an issur dirabbanan she’ain lo ikar min Hatorah, and Shulchan Aruch (Y.D. 113:16) brings this l’halacha regarding kashering after bishul akum. There is a machlokes Achronim2 as to whether we can extend this leniency to other issurim d’rabbanon she’ain lo ikar min Hatorah such as chalav akum and gevinas akum. Although it is difficult to resolve this machlokes, Rav Schachter and Rav Belsky have agreed that a homogenizer that is aino ben yomo that was used with chalav akum or gevinas akum can be kashered with three hagalos even for use with kosher pareve. This is due to the additional consideration that there is always more than sixty times the pistons in the flow of product through the pipes. It is therefore comparable to a kli she’mishtamshim bo b’shefa3. This combined with aino ben yomo and the lenient opinion of the Achronim is the basis for our leniency. We also allow kashering these pistons from dairy to pareve. Other issurim, and certainly issurim d’oraisah, will require replacing the piston heads.
In summary:
• We cannot kasher cheres except by returning it to a kiln.
• We consider all clay based materials such as porcelain to be types of cheres
• Alumina and zirconia materials can be kashered with hagalah
• cheres used for bishul akum can be kashered with 3 hagalos
• cheres pistons used for chalav or gevinas akum can be kashered with 3 hagalos when they are aino ben yomo and we can then produce kosher pareve.
• cheres pistons used for other issurim should be replaced
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1. Igros Moshe (Y.D. II:46, E.H.IV:7, O.C.III,58)
2. Darchei Teshuva 121:74 brings this as a machlokes the Yad Yehuda (99:28) who is machmir and the Beis Shlomo (Y.D. 186) and others who are maikel.
3. Shulchan Aruch (99:7) holds that a kli she’mishtamshim bo b’shefa need not be kashered. However, Shach 122:3 and Taz Y.D. 99:15 disagree. Pri Migadim S.D. 99:23 says that one may not be lenient even when the kli is aino ben yomo. However, Kaf Hachaim and Yad Avrohom are lenient when kli is aino ben yomo. We are maikel to allow aino ben yomo, when there are other mitigating factors, such as here.