OUkosher.org
Monday, December 25, 2006
Glossary of Kosher Terms for Companies
The following are some non-English kosher terms that you may come across along with their explanations:
Bishul Yisroel (also spelled Bishul Yisrael): Certain foods require increased a Rabbi’s involvement in the cooking process.
The OU requires Bishul Yisroel on all of those products deemed to be included in the requirements for Bishul Yisroel under Jewish law.
Cholov Yisroel (also spelled Chalav Yisroel): Milk and milk products that was supervised by a Rabbi from the time of milking.
The OU does not require products to be Cholov Yisroel, but will certify a product that is Cholov Yisroel as such.
Glatt: Literally “smooth”. An animal whose lungs contained no questionable adhesions that could pose potential Kosher problems.
It is now commonly used to describe a higher level of Kosher supervision.
Kosher L’Pesach: Kosher for Passover; containing no leaven and no legumes and manufactured with Mashgiach Temidi.
Mashgiach Temidi: A manufacturing production with continuous supervision by a Rabbi. This is often called a “Special Production”.
Pareve: 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.
Pas Yisroel (also spelled Pat Yisroel): Bakery products that were baked by a Rabbi. This can be fulfilled by having a Rabbi turn on the oven.
The OU does not require products to be Pas Yisroel, but will certify a product that is Pas Yisroel as such.
Yoshon: Grain products that are made from certain types of “winter” grains as defined by Jewish law.
The OU does not require products to be Yoshon, but will certify a product that is Yoshon as such.
Industrial Kosher • The Kosher Certification Process •
Monday, September 12, 2005
Pas Yisroel Products
as of Elul 5769
The Tur (Orach Chaim, Siman 603), based upon the Talmud Yerushalmi, cites the custom for Jews to be stringent during the Aseret Yimei Teshuva 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.
We are therefore presenting the list of all OU Pas Yisroel products.
What is Pas Yisroel?
How do you certify Pas Yisroel products?
Please note:
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.
2) Not all products on this list are available in all countries or geographic regions.
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.
4) Products which are also cholov yisroel and/or yoshon are so indicated.
5) Items manufactured in Israel are noted with an asterisk(*) and are all yoshon.
6) Food service establishments such as restaurants and caterers are noted with a (FSE).
| Company/Brand | Product Type |
|---|---|
| Abadi Bakery* | All items |
| Acme [Albertson’s] (FSE) | Clifton, NJ – all fresh baked products |
| Acme [Albertson’s] (FSE) | Milltown, NJ – all fresh baked products |
| Acme [Albertson’s] (FSE) | Narberth, PA – all fresh baked products |
| Albertson’s in-store Bakery (FSE) | Boca Raton and Del Ray Beach – all fresh baked products |
| Amnon's Kosher Pizza | Frozen Pizza (cholov yisroel) |
| Amnon's Kosher Pizza | Frozen Pizza (cholov yisroel) |
| Angel’s Bakery* | All products (when bearing an OU) |
| Awrey's | Microwaveable Sandwich Bagel Halves, Mini Bagels, Cinnamon Raisin Bagels, Plain Bagels, Blueberry Bagels |
| Bag N’ Save | Bread, rolls, buns |
| Bagel City | Challah, challah rolls (yoshon) |
| Bagels-N-More | Challah, challah rolls (yoshon) |
| Barry’s Bakery | Café and French Twists (when Pas Yisrael is written on the label)(yoshon) |
| Barth* | Crackers |
| Bayit Vegan Guest House* | All baked items |
| Bell | Bialys (with special Hebrew packaging only) [Only available in Israel] |
| Betz Boys (Continental Food) | Pizza (cholov yisroel) |
| BJ's | Plain Sliced Mini Bagels,Cinnamon Raisin Mini Bagels |
| Block & Barrel | Plain Bagel, Classic Mini Plain Bagel |
| Brickfire Bakery | Plain Sliced Mini Bagels |
| Brooklyn Bagel | Frozen, Poppy, Sesame Bagels (With special Hebrew packaging only) [Only available in Israel] |
| Bubba’s and Novelty Kosher Pastries | All baked goods (yoshon) |
| Burry Foodservice | Mini Bagel Plain, Cinnamon Raisin Mini Bagels, Blueberry Mini Bagels, Wrapped Plain Bagel, Wrapped Cinnamon Raisin Bagel, Wrapped Blueberry Bagel |
| Canada Bread | Mini Bagel Plain, Mini Bagel Cinnamon Raisin, Mini Bagel Blueberry, Plain Bagel, Cinnamon Raisin Bagel, Blueberry Bagel |
| Circa-NY Midtown (FSE) | Pizza (cholov yisroel) and breads |
| Continental Bakery | Breads & Cakes |
| Continental Pastry, Inc. | Various cakes, pies & pastries |
| Copenhagen | Butter cookies & low cholesterol cookies |
| Cub Foods | Bakery Style Egg Bagels, Bakery Style Honey Wheat Bagels, Bakery Style Blueberry Bagels, Bakery Style Plain Bagels, Bakery Style Cinnamon Raisin Bagels |
| CVS | Butter cookies & low cholesterol cookies |
| Daily Pita | All pita bread |
| Dakota Brands | Bagels, rolls |
| Damascus | Must state pas yisroel on package |
| David’s Cookies | Hamentashen (only when labled as Pareve and Pas Yisroel) |
| Davidovitz* | All products (when bearing an OU symbol) |
| Delacre* | Cookies |
| Delancey Dessert | Exclusively pas yisroel rolls, cookies, cakes, breads |
| Dr. Praeger's | Fishies, fish sticks, and fish cakes, pizza bagels |
| Edwards & Sons* | Breadcrumbs, croutons |
| Einat* | Breadcrumbs, croutons |
| Elite* | Biscuits |
| Elsa's Story* | Cookies, crackers, pastries (not cholov yisroel) |
| Empire | Pizza (cholov yisroel); |
| Ener-G* | Gluten-free pretzels and crackers |
| Eskal | Gluten-free cakes |
| European Bakery | Breads |
| Everything Spelt | All baked products |
| Father Sam | All pita bread |
| Fischer Brothers & Leslie (FSE) | Challah, challah rolls |
| Flavorite | Bakery Style Plain Bagels, Bakery Style Blueberry Bagels, Bakery Style Cinnamon Raisin Bagels |
| Friedman's | All products (when Pas Yisroel is written on the label) |
| Gefen | Crackers, cookies, matzoh (matzoh is yoshon) |
| Gefen* | Chocolate cake, honey cake, marble cake |
| Giant Eagle | Pocket breads (when Pas Yisroel is written on the label) |
| Gold Star | Granola |
| Golden Star | Cookies and pastries (when Pas Yisroel is written on the label) |
| Glutino* | Gluten free pretzels, crackers |
| Goodman, Goodman's (Joyce Food Products) | Cakes & cookies (yoshon) |
| Grandpa’s “Old Southern” Coffee Cake | All baked items |
| Grandpa's Coffee Cake | All coffee cakes |
| Grandpa's Gourmet Biscotti | Biscotti |
| Grandpa's International Bakery | Breads |
| Guiltless Gourmet | Wraps |
| Hadar* | Assorted biscuits |
| Hafners | Pastry shells w/ OU and Rabbi signature |
| Healthy Palate/Chef Martini | Eggplant parmesan (breadcrumbs are pas yisroel) |
| Hema* | Crackers |
| Hy-Vee | Egg Bagels, Plain Bagels, Cinnamon Raisin Bagels, Blueberry Bagels, Onion Bagels, Bakery Style Onion Bagels, Apple Cinnamon Refrigerated Bagel, Honey Wheat Bakery Style Bagel |
| J & P | Pita bread |
| Jake's Bakes | All products (when Pas Yisroel is written on the label) |
| Jewel-Osco [Albertson’s] (FSE) | Evanston, IL – bread and kosher cakes |
| Jewel-Osco [Albertson’s] (FSE) | Highland Park, IL – bread and kosher cakes |
| Josef’s Organic | All products |
| Kedem | Cookies, Cereal bars, Biscuits, Crackers |
| Kedem* | Assorted crackers |
| Keefe Kitchen | Plain Bagels, Cinnamon Raisin Bagels |
| Kem Kem | Crackers |
| Kemach Food Products | Cookies (yoshon when stated on package), crackers (when Pas Yisroel is written on the label) |
| Kineret | Cakes, rugalach |
| Kitov | All products |
| L’Esti Desserts | Cakes and pastries (also yoshon) |
| Lakewood Kollel | All products (when Pas Yisroel is written on the label) |
| Lilly's | All products |
| M & M Kosher Bakery (FSE) | Pita, baklava and lady fingers |
| Maadanot* | Bourekas, malawah, pizza squares |
| Macabee | Pizza (cholov yisroel), Pizza Bagel (cholov yisroel), Breaded Eggplant (yoshon), Breaded Mushrooms (yoshon), Mozzarella Sticks (cholov yisroel, Yoshon) |
| Malon Shaarei Yerushalayim* (FSE) | All baked products |
| Mani's* | Cakes and tortes |
| Manischewitz Co. | Tam tams (yoshon), Italian coating crumbs (yoshon), Matzah and Matzah Meal (Year-round, non-Kosher for Passover) |
| Maple Leaf Bakery | Safeway Natures Blend Plain Mini Bagel, Mini Bagels |
| Maplehurst | Block & Barrell Classic Mini Plain Bagel |
| Marzipan* | Ruggelach |
| Matzot Carmel* | Matzah |
| Max and Harry | Cakes and cookies |
| Mehadrin Bakery | Breads, cookies, and pastries |
| Mendelson’s Pizza (FSE) | Pizza (cholov yisroel) and breads |
| Mezonos Maven | All products |
| Milk ‘N Honey NYC (FSE) | All baked products |
| Mishpacha | All products |
| Moishy’s | Exclusively pas yisroel rolls, cookies, cakes, breads |
| Mother's | Pie Crusts |
| Mount Sinai Hospital (FSE) | Products bearing an OU symbol |
| Mountain Fruit | All products (when Pas Yisroel is written on the label) |
| Mr. Baker* | Assorted crackers, |
| Nana Sylvia | Mandel bread |
| Naomi Caterers* (FSE) | All baked items |
| Neeman Bakery* (FSE ) | All items |
| Neri’s | Breads and bagels |
| Novelty Bakery and Novelty Kosher Pastry | All products (cholov yisroel, yoshon) |
| Of Tov* | Chicken Breast Nuggets |
| Original Bagel Company | 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 , |
| Orion | Plain Par-Baked Hot Stuff Bagel, Cinnamon Raisin Par-Baked Hot Stuff Bagel |
| Osem* | All products |
| Ostreicher’s | Hamentashen (only when labled as Pareve and Pas Yisroel) |
| Pita Express (FSE) | Pita bread (also yoshon) |
| Pituyim Cafe* (FSE) | All items |
| Quality Food Industries* | Croutons |
| Raft Foods* | Croutons |
| Red Heifer Restaurant* (FSE) | All baked products |
| Reisman Bros. Bakery | Assorted cakes, cookies, rugalach |
| Renaissance Hotel Jerusalem * (FSE) | All products |
| Rokeach | Hamentashen (only when labled as Pareve and Pas Yisroel), snackers crackers, cookies, soup nuts |
| Roma | Bread, rolls, buns |
| Rottella’s | Bread, rolls, buns |
| Royal Bakery House | All breads |
| Royal Dansk | Low cholesterol cookies (when indicated on package) [Available only in Israel] |
| Sabba* | Biscuits |
| Savion | Croutons |
| Shapiro’s | All products (when Pas Yisroel is written on the label) |
| Shop'n Save | 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 |
| Shoprite | Challahs and assorted breads (only when labeled Pareve and Pas Yisroel) |
| Simply Bread | Challah (when stated on the label) |
| Smilowitz | Exclusively pas yisroel rolls, cookies, cakes, breads |
| Smunchies | All baked goods |
| Spring Valley-Milmar | Mini pizza bagels (cholov yisroel), food service |
| Sruli's | All products (when Pas Yisroel is written on the label) |
| Super 13 | All products (when Pas Yisroel is written on the label) |
| Tavor* | Assorted cookies and cakes |
| Tel Aviv Kosher Bakery (Chicago) (FSE) | Breads & cakes (yoshon) |
| The Fillo Factory | Baklava and pastry shells/cups (when marked pas yisroel) |
| The Old City Café (Upscale Foods) | Pizza (cholov yisroel, yoshon); Burrito [cholov yisroel (where applicable), yoshon]; Macaroni and Cheese (cholov yisroel); Apple Strudel (yoshon) |
| Tierra Sur at Herzog Wine Cellars (FSE) | All baked items |
| Tova-Sovata | Exclusively pas yisroel rolls, cookies, cakes, breads |
| Village Crown Caterers (FSE) | All baked items |
| Velka Café* (FSE) | All baked items |
| V.I.P. | Bread crumbs |
| Wegman’s | Tortillas (when Pas Yisroel is written on the label) |
| Wein's | All products (when Pas Yisroel is written on the label) |
| Weiss Kosher Cuisine (FSE) | All baked items |
| Wholly Wholesome | Pocket breads (when Pas Yisroel is written on the label) |
| Yarden* | Assorted cookies |
| Yoni-Neptune Food Products* | Schnitzel coatings |
| Zaatar | Herb Pizza |
Consumer Kosher • Practical Kashruth • Kosher in the Kitchen • (7510) Comments •
Thursday, February 04, 2010
Dairy Industry Training Webinar
On Friday October 16th the OU presented the first of a two-part webinar (Internet seminar) on dairy hashgacha. The second session took place one week later on Friday, October 23. Rabbi Yaakov Mendelson, Senior Dairy RC, moderated the sessions and presented e-mail questions sent in advance and on-the-spot by RFRs; Rabbi Avrohom Gordimer and Rabbi Avrohom Juravel responded verbally and live to the questions.
RFRs were encouraged to e-mail questions about any and all topics relating to dairy kashrus supervision and policy to .
RFRs were sent a detailed dairy kashrus information packet for use during and after the webinar.
There was very positive feedback from Senior Management and RFRs on the success of this webinar in terms of ongoing RFR education and training. We look forward to more such excellent webinars in other industries as well.
The topics that were covered in the webinar were
1. Fluid milk
2. Powdered milk
3. Fresh cream
4. Whey cream
5. Butter
6. Hard cheese
7. Soft cheese
8. Whey
9. Sour cream
10. Yogurt
11. Ice cream
In the following RFR’s were given guidance concerning each topic as to what Kashrus issues they should be aware of as they do their inspections.
Webinar Dairy Issues
By Rabbi Avrohom Juravel and Rabbi Avrohom Gordimer
Fluid milk.
When going to a fluid milk plant, it is important to ascertain what else is processed there. While fluid milk is intrinsically kosher, it goes through various processes that could have kashrus problems. These include, but are not limited to: separators, pasteurizers, and storage tanks. Chocolate milk, egg nog, and even chicken soup have been found to be processed on the same equipment as fluid milk. Due diligence is not only a virtue, it is a requirement. Note: In ultra-high pasteurization (UHT) dairies, which make long shelf-life product in boxes or pouches, the likelihood of shared equipment issues is very great.
Powdered milk.
This product starts off as fluid milk, goes through a separator where the cream (fatty part of milk) is removed. From there it goes through a series of evaporators, mixing/holding tanks, and from there to a spray dryer. It is imperative to keep track what the equipment is used for. It can easily be used to dry other materials besides milk, which may not be kosher.
Fresh cream
Fresh cream (also called “sweet cream”) is taken from the milk by putting the whole milk into a separator, which is really a centrifuge. Cream is lighter than milk, so it floats to the top when put through a centrifuge. The optimum temperature for separating the milk from the cream is about 140F. Therefore, the milk is put through a heat exchanger before it gets separated. An RFR must have a thorough knowledge of the workings of the plant and keep track of what else is going through the heat exchanger that heats the cream. He must also keep track of where and into which tanks the fresh cream is going, and ascertain that the tanks are not used for anything non-kosher.
Whey cream
Whey is a by-product of cheese making. There are plants where both the cheese and the whey are non-kosher. Just like milk has a cream content, whey also has a cream content. (As with milk, whey’s cream is its fat component.) By putting whey through a separator just like milk, you will end up with whey cream. Most factories keep the whey cream and the fresh cream separate. These are two very different commodities with very different values. However, in a plant where the whey is not kosher, one must keep track of where the whey cream is separated, stored, heated, etc. to make sure the kashrus of the fresh cream is not compromised. For this very reason, we do not accept fresh cream from any plant that also deals or produces whey cream, unless it is properly kosher-certified.
Butter
Butter is made by taking cream and churning it. The churning process smashes the fat molecule and inverts it, thus yielding a very smooth, uniform, and almost solid product. The water that does not go along with the butter is called classic buttermilk (not to be confused with cultured buttermilk). Butter can be made both from fresh cream and from whey cream (See Chasam Sofer Yoreh Deah s. 79). Even USDA grade AA butter can contain significant amounts of whey cream. The certification program at a butter plant revolves around checking the cream sources. The cream will be coming in bulk by tanker truck. Each load has paperwork as to where it was picked up and produced. The RFR must meticulously check ALL the cream deliveries. He must also check what other ingredients they add to the butter against the schedule A.
Hard cheese
This product is made by starting with milk (whole, skim, powdered, or combinations of the above), adding cream and/or skim milk when called for. All these are put into a cheese vat, cultures are added, and when the pH changes, rennet is added. The vat is left alone for anywhere from 20 minutes to 3 hours, the cheese is cut, and the whey is drained out. The OU is machmir like the Poskim who say that the cultures and the rennet must be put into the vat by a YID. After the whey is drained out, the cheese is pumped into molds and sometimes it goes into brine. For kosher cheese productions, the brine must be fresh brine, not having been used previously for any non-kosher cheese, and the brine tank must be new and kosher-dedicated or kashered or lined in accordance with OU policy .
Soft cheese
Milk, non-fat dry milk (“NFDM”), whey and cream are put into a vat. Various acid cultures, possibly other acids (such as vinegar) and stabilizers are put in, and in these temperature-controlled vats the mixture is allowed to separate. The whey is drained off, and we are left with soft cheese. The cultures and the temperatures will determine what type of cheese it will become. Since there is no rennet, what is making the cheese here is the acid. Therefore this is known as acid- set cheese. The whey, which is a by-product of this cheese production, is always going to be an acid whey. The RFR must check the schedule A very carefully to see that the cultures match schedule A. He must also be aware that since acid set cheese is very often made at high temperatures, the equipment used in this type of cheese making must be dedicated for kosher use or be kashered before a production.
Whey
Whenever there is cheese production (or casein production), there will be whey. Whey is the uncoagulated part of the milk that is the by-product of cheese production. When the whey is coming from hard cheese, the RFR must check that the temperature of the cheese vat does not reach or exceed 120 F. If the temperature reaches or exceeds that, we have whey cooking with GEVINAS AKUM. He must also see that all the rennet and cultures are kosher. If they are using animal-derived rennet to set the cheese, then the whey is not acceptable to the OU. Usually, the whey comes off the cheese vat after the cheese coagulates. In some instances, the coagulated cheese is washed with hot water in order to get it to expel more whey. This process is known as scalding the cheese. The whey that comes out of this process is not considered kosher.
Mozzarella cheese goes through an additional process called stretching. This is accomplished by immersing the cheese in a very hot bath which will soften it, and then through a mixer/molder which stretches it. The water from the hot bath (“cooker” in industrial terms) is generally between 150 F-175 F. Sometimes, this water is returned to the rest of the whey. When this happens, not only is the whey non-kosher, but the whey cream which comes off the whey will also become non-kosher.
It cannot be emphasized enough that the RFR at a whey plant must be totally familiar with every part of the process, and evaluate whether there are any pieces of machinery (separator, pasteurizer, heat exchangers, evaporators, tanks, etc.) that can become kosher-contaminated along the way. Please remember that we are certifying the whey which is the by-product of non-kosher cheese (GEVINAS AKUM). Total segregation of kosher and non-kosher is imperative.
Sour cream
Cream, milk, cultures, stabilizers, and emulsifiers are standard ingredients in sour cream. Cream, not like its closely-related cousin butter, is a liquid, not a solid. In order to solidify cream, cultures are put in which will change the taste and have some effect on the texture. This is still not enough to solidify it. Starch, stabilizers, and emulsifiers will accomplish this task. The problem we encounter is that a lot of sour cream stabilizers have non-kosher GELATIN in them. This is especially relevant in light sour creams. The less the cream content, the more the gelatin. The stabilizer itself can have high amounts of gelatin, even though the final sour cream product has only a small amount. We will not certify the product even with a minimal amount of gelatin in it.
The gelatin problem rears its ugly head when a plants adds gelatin or stabilizer that contains gelatin to a small amount of cream in a liquefier, creating a “pre-mix” A liquefier is a very-high speed mixer which will mix and blend the gelatin into a small amount of cream, and then send it to the big vat of sour cream mix. This is done with other stabilizers also, even the kosher ones. Oftentimes, the liquefier is heated, rendering it non-kosher because of the large amount of gelatin in the pre-mix. Although the total amount of gelatin in the final product is botel, in the liquefier it is not botul. When the same liquefier is used for a kosher stabilizer, it can be rendered non-kosher because the liquefier was not kashered. Similarly, if the liquefier processed a pre-mix which contained gelatin that was not botel therein, and that pre-mix gets mixed into the rest of the product (which it surely does – that is the whole idea of a pre-mix), the rest of the product will become non-kosher, as we view the entire pre-mix as non-kosher (ChaNaN), and the pasteurization equipment will thus also need to be kashered. It is necessary to verify that a pre-mix which contains gelatin is not made, or that the entire line is kashered if such a pre-mix is made.
Again, unless the RFR understands the complete workings of the plant, he may check the formula of the non-kosher gelatin and decide it is always botul, and he will ignore the fact that the liquefier (and subsequently the pasteurizer) is TRAIF!
Yogurt
Yogurt starts with milk (fresh or NFDM) and cultures. The milk is inoculated with the culture, it is kept in a thermostatically-controlled holding tank, and after many hours, the whole thing turns into yogurt. After we have yogurt, flavors, sweeteners, starch, fruit fillings, and stabilizers are added. The best way to keep the fruit in suspension is by adding a stabilizer called gelatin. An RFR must carefully monitor the stabilizer systems they use and ascertain which products contain gelatin and which do not. He should also be checking all the other ingredients (stabilizers, fruit preparations, flavors, cultures, etc.) and compare them to the labels of the finished products. The same exact issue of pre-mixes with gelatin that was detailed in the case of sour cream applies equally to yogurt plants, where it is quite common. RFR beware!
Ice cream
Cream (fresh cream or whey cream), milk powder, sweeteners, stabilizers, emulsifiers, and flavors make up ice cream. When a product like ice cream freezes, small ice crystals form. This is not what the customer wants to taste. He wants the smooth mouthfeel of a creamy product. We all know that oil and water do not mix very well. In order to get the components of ice cream to mix, stabilizers and emulsifiers are used. When the right ones are used in the right proportions, a smooth creamy product will be the result, even when frozen, and it will not form minute ice crystals in the product. The RFR must be very vigilant in checking the stabilizer systems.
Ice cream comes in many flavors and varieties. Some may be kosher, while some may not be kosher. Rocky road is usually not kosher because of the non-kosher marshmallows it contains. Often, other ice cream varieties contain non-kosher marshmallows and are called by different names (e.g. Heavenly Hash, etc.). While the flavors are usually put into the ice cream mix after the ice cream is made, rework and remelt is an issue that must be very closely monitored.
Industrial Kosher • OU Programs • (0) Comments •
What Beracha does one recite on a granola bar?
If one does not understand the process involved in creating a granola bar, one could study the ingredient panel a hundred times and still not be able to answer the above question. However, through our access to the companies that produce these bars we are privy to information that is important in resolving this issue.
In the late nineteenth century “Granola” was a trademark for foods consisting of whole grains that were crumbled and baked until crispy. Today, granola bars are made from whole grain oats that are first cooked until softened and then rolled into flat flakes. They are then combined with sugars, oils and syrups and baked. The Mishna Berura (Orach Chaim 208:3) states that if grains are reduced and broken down in the cooking process, even if they were introduced whole, one should recite Mezonos. The granola bar grains appear to remain whole. The Shulchan Aruch (Orach Chaim 208:4) says that on whole toasted grains the proper Beracha is Borei Pri Hoadoma. In many granola bars the oats actually comprise less than fifty percent of the volume of the bar. The majority of the ingredients are those on which one would recite a Shehakol. Never the less, Rabbi Belsky and Rabbi Schachter have said that the proper Beracha Rishona to be recited when eating a granola bar is Borei Pri Haodoma. The oats (granola) are clearly considered the ikar, and all the other ingredients are considered tofel. We should therefore follow the regular rules of ikar vitofel and recite Hoadoma. Some poskim, however, consider the cooking process together with the subsequent baking to be a maiseh kideira. They posit that through all the cooking and baking, the grains must be partially broken down, and the proper beracha to be recited, as per the above mentioned Mishna Berura, would be Mezonos. Whether one recites Haodoma or Mezonos either way one would be yotzai bidieved. The disagreement is as to which beracha should be recited lichatchila.
The Shulchan Aruch (Orach Chaim 208:4) quotes the opinion of the Rambam that the beracha achrona for toasted grains is Borei Nifashos. However, the Shulchan Aruch also brings that Tosfos was uncertain as to whether a special Beracha achrona, Al Haodoma V’al Pri Haodama, should be recited. Since there is no mention of such a beracha in the Gemara, Tosfos leaves the matter unresolved, and suggests that one who wishes to eat these foods should do so only in the context of a meal. This way it will be covered by Birchas Hamazon. If one already ate toasted whole grains, one has no choice but to say a Borei Nifashos. Ideally, one should not bring oneself into such a situation. Accordingly, if one wishes to eat a granola bar, one should first wash nitilas yadayim, eat a slice of bread, and then eat the granola bar. Don’t forget to bentch at the end. This sounds like a long way to have to go to enjoy a quick snack. Perhaps there is an easier solution.
If one eats an amount equal to the volume of a zayis (an olive), toch kdai achilas pras (in the time it takes to eat 8 kezaisim) then one is required to say a beracha achrona. If one eats slower than this pace, then one does not recite a beracha achrona. What if one eats more than a kezayis of a granola bar bichdei achilas pras but eats less than a kezayis of oats. The Mishna Berura (Orach Chaim 210:1) says that in such a scenario the oats would combine with the other ingredients to obligate one in the berachah achrona of Borei Nifashos, and he would not be obligated in any other beracha achrona.
Now all we must do is measure how many kezaysim of oats are in a granola bar, and make sure to eat less than a kezayis of them in a kdei achilas pras.
The amount of oats by weight in a Nature Valley granola bar is about 50%. The serving size is 2 bars, which is 42g. This means that one serving contains 21g of oats. However, grams are measures of weight and kezaysim are measures of volume. For halachic purposes we must convert from weight into volume. The bulk specific density of rolled oats is approximately .304 g/cc (.304 grams per cubic centimeter). Therefore, 21g of rolled oats take up the volume of 69 cc. However, bulk specific density includes all the air spaces trapped between the oats. For our purposes, we must exclude all those air pockets and measure the volume of just the oats.
To measure the volume of just the oats, One can devise the following experiment. Fill a measuring cup with 2 oz. (1/4 cup) of oats and add 4 oz. (1/2 cup) water. The water and the oats together should fill 6/8 of a cup. However, the resulting mixture will fill only 5 oz. (5/8 cup). We see that the airspaces between the oats puff the oats to twice their true volume, so that 2 oz. of oats in reality only takes up 1 oz. of volume. Our 69 cc of oats in a serving size of 2 granola bars in reality only comprise 34.5 cc of true volume. Thus one granola bar would contain 17.25 cc of oats.
There is a dispute amongst the Rishonim as to how to measure the size of a kezayis. It is either half a kibaya or one third. Rabbi Belsky and Rabbi Schachter both agreed that in this situation we could be lenient and accept the larger size kezayis for evaluating our granola bar. According to Rav Chaim Naeh this larger kezayis equals 27 cc. Converting back into granola bar units at 17.25 cc of oats per bar, this is slightly more than 1 ½ Nature Valley granola bars. Based on the above as long as one consumes less than 1 ½ granola bars every kdei achilas pras, one has avoided the safek of Tosfos.
How long is kdei achilas pras? Rabbi Schachter explained that each food is evaluated according to the normal length of time it takes to eat 8 kezaysim of that product. Rabbi Schachter approximated that it would take an average person about 2 minutes to consume 8 kezaysim of granola bar. Rav Belsky was uncertain but said it would certainly be less than 5 minutes.
In conclusion, if a person consumed 2 granola bars in less than 2 minutes, he has no choice but to recite a Borei Nifashos. Ideally though, one should either plan to eat less than 1 ½ Nature Valley granola bars every 2-5 minutes and then recite a Borei Nifashos, or plan on eating lots of bread.
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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.
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Lo Basi Ella L’orer - Ta’tah Gavar
When a cold item is placed onto a hot surface, Halacha tells us to view the cold item as though it were hot, even though the item remains cold. Conversely, if a hot item is placed on a cold surface, we view the hot item as becoming cooled down. However, in this case we say that until it cools down, there is a kdei klipa transfer of ta’am. This concept is brought in the Gemara Pesachim (76a) and referred to as ta’tah gavar (the bottom surface overpowers).
The Shach (92:36) brings two criteria for deciding which surface is considered the “ta’tah”.
• The bottom surface because heat rises or because the top item weighs down upon the bottom.
• The stationary surface because the item that remains in its place is considered dominant.
Hot cans exit a retort and are dropped into a cooling bath. Because the cans are heated in a retort they have the status of a kli rishon. Although, the cans become submerged in the bath, the water is considered the ta’tah because the can is considered transitory and the bath the stationary surface. Therefore, so long as the bathwater remains below yad soledes, we say that only a kdei klipa of water is heated by each can. Even if tens of thousands of non-kosher cans pass through this bath, it will not make the water non-kosher, since even thousands of kdei klipa are still a small amount, and are batel b’shishim in the bath. If the water gets above yad soledes, we should view the water as non-kosher.
Hot cans exit a retort and are cooled down by cascading cold water. In this case the cans would be the ta’tah and the water would become non-kosher. The water would need to be replaced for the kosher production, even if it never gets to be yad soledes.
When discussing ta’tah gavar we are discussing only kli rishon heat. If a cold item falls on a kli sheini we do not say ta’tah gavar and there is no transfer of ta’am until the above item becomes hot.
Bottles and cans which are hot-filled, but are not retorted, could be considered like a kli rishon or a kli sheini depending on the temperature. If the temperature of the container is above yad nichves bo (180 F), we consider this to be a kli rishon. If it cools to below yad nichves bo, it is a kli sheini. If kli sheini bottles are cooled with cascading water, even though the bottles are hot (i.e. above yad soledes) the water will not become non-kosher.
Poskim1 say that if there is a heat source that prevents the upper item from cooling down, even if the ta’tah is cold, it does not overpower, but rather the hot item will make the ta’tah surface as though it is also hot.
In a steam jacketed kettle, the hot water is considered the ta’tah even though the kettle remains in place and the hot water circulates. Since the steam has a heat source (i.e. the boiler) it is always considered dominant. Therefore, the kettle will be boleya from the steam even if the kettle remains cold. However, the Chavas Daas 91:5 says that the product inside the kettle will not be boleya from the kettle so long as the inside wall that touches the food remains below yad soledes. Ta’tah gavar says that we should view the kettle as being hot only regarding being boleya from below. There will not be a transfer of ta’am with the product above, until the kettle actually becomes hot.
This is important in whey production. Although whey is a byproduct of gevinas akum, it remains kosher so long as the whey is not cooked together with the cheese2. Often companies are interested in heating slightly their cheese to help extract the whey. Kettles that contain both whey and cheese are heated to 115 F (slightly below yad soledes). Although these kettles are steam jacketed and the inside jacket of the kettle gets hot, we do not say ta’tah gavar and consider everything in the kettle as being cooked, so long as the inside wall that touches the whey remains below yad soledes. These kettles have agitators that keep the temperature uniform throughout the kettle. Therefore, we can be confidant that so long as the product temperature remains below 115 F, the inside wall will remain below 120 F3.
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1. Yam Shel Shlomo (Chulin 7:38) brought by Shach 92:33 and Taz 92:25
2. Igeros Moshe Y.D. III:17 is maikel even if the whey is cooked together with the cheese, but the OU has adopted the position to be machmir not to accept whey that is cooked together with gevinas akum.
3. I spoke with a respected engineer who told me that the closest approximation for the temperature of the inside wall of the kettle is the temperature of the product right next to it. So long as the agitation produces uniform temperature, we can expect the inside wall to remain within a degree or two of the product.
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Lo Basi Ella L’orer - Extended irui
Irui can only kasher the outer layer of a kli. Hot water poured against a cold kli is an example of חם לתוך צונן (hot onto cold) of which we say (Pesachim 76a) תתאה גבר ואדמיקר ליה בלע. The bottom surface succeeds in cooling down the water but not before the water succeeds in kashering the topmost layer.
A kli rishon has the ability to be boleya and to be polet throughout its entire thickness. Therefore, one cannot kasher a kli that was used as a kli rishon with irui, even if the irui is performed with water that is significantly hotter than the temperature of the non-kosher product.
The appropriate way to kasher a kli rishon is according to the manner that it was used.
• A spoon placed into a non-kosher kli rishon al ha’aish – must be kashered in a kli rishon that is on the fire.
• A spoon placed into a non-kosher kli rishon that was off the fire – must be kashered in a kli rishon, but the kli rishon need not be on the fire.
In industry today kettles are most often heated by means of circulating steam or hot water. Yet these kettles are considered to be like a kli rishon even though they are heated with an irui of hot water. Rav Belsky explains that an extended irui of hot water can also create a kli rishon. Because circulating hot water/steam heats the walls of the kettle such that there aren’t any דפנות מקררות (quite the contrary the walls of the kettle heat the inside product), this too can be considered a kli rishon and the entire thickness of the walls requires kashering. The source for this idea comes from Tosfos (Shabbos 40b) who explains the distinction between a kli rishon and a kli sheini. The walls of a kli sheini are cold and cause the contents of the kli to immediately cool down. However, a kli rishon has hot walls that retain the heat and cause bishul. Additionally, the Rashba (Shabbos 42a) says that an אמבטי (bathtub) can be mivashel even if it is a kli sheini, because the water in it is much hotter. Rav Belsky explains that because a bathtub contains a great quantity of water and a relatively small amount of surface area it can retain its heat even though it is a kli sheini. Similarly, a continuous irui of large quantities of hot water although technically a kli sheini, can also be viewed as a kli rishon.
While the appropriate method for kashering a jacketed kettle is by turning on the hot water/steam and boiling up the kettle, in cases of need, one can rely on an extended irui on the inside of the kettle, through the use of spray balls. Roschim water should be sprayed until the walls become saturated with heat and the exiting water does not differ in temperature from the entering water. Typically this process takes about 15-20 minutes. This method is employed for kashering tanker trucks.
Other common applications for which we rely on kashering with spray balls are holding tanks that have no independent heat source but were filled with hot non-kosher product or held cold non-kosher product for 24 hours. Lichatchila, these tanks should be sprayed with roschim water for 15-20 minutes. In cases of need there is room to be more lenient and allow for slightly lower temperatures since the tanks have no independent heat source.
Viewing an extended irui as a kli rishon leads to a stringency regarding kashering pipes. When hot non-kosher product flowed through the pipes for an extended period of time, the walls of the pipe became saturated with heat and bliyos were able to be absorbed into the entire thickness of the pipe. It is therefore insufficient to kasher the pipes by merely passing boiling water through them for one minute. Rather, boiling water must be circulated until once again the walls of the pipe become saturated and there cease to be דפנות מקררות. While there is no exact way to tell how long this will take, other than to manually check the outside of the pipe with a thermometer for the point at which the temperature ceases to increase, typically we can assume that this takes about 15 minutes.
Another issue that has recently been raised concerns the use of CIP systems for both kosher and non-kosher lines. Even if a plant has completely separate lines for kosher and non-kosher, if they share a CIP system in which the waters are circulated back to the CIP tank, then the CIP tank can become non-kosher. Future use of the CIP system on the kosher line can potentially compromise its kosher status. Typically a CIP consists of three or four stages; an initial flush which is usually done below yad soledes, a caustic wash and acid wash which are done above yad soledes and a fresh water rinse which can also be done hot. Although the caustic and acid cycles are typically pagum and do not present an issue, if the final rinse is above yad soledes, and is circulated through the CIP tank this can present a problem. Since every CIP system is built and performs differently, it is important for Mashgichim to be aware of how the systems in their plants operate and report to the office any situations of concern.
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The Kashrus of Papain
In the early twentieth century, Belgian colonists in the Congo noticed that the Congolese were careful to store elephant meat in papaya leaves. Intrigued, they found that the papaya leaves, besides protecting the meat, tenderized it. Laboratory analysis demonstrated that a particular enzyme, called papain, was the agent of the process.
Belgian companies were later built around processing and selling papain from Congolese papaya plantations. New applications were discovered and papain is now also used as a clarifying agent in beer, as a softener in biscuits, and as a digestive aid (dietary supplement companies sell encapsulated papain). Processed papain now comes not from the papaya leaves but from the peel of the papaya.
All of this would seem pretty innocuous from a kosher perspective except for the remarkable fact that the great majority of papaya is harvested from the first three years of the papaya tree’s lifetime (the tree grows astoundingly quickly – up to eight feet in its first year – and bears fruit within 10-12 months. It trebles its height in the next two years and, although it can eke out one or two more seasons of fruit, is typically abandoned or cut down after three years). The Torah (Vayikra, 19, 23) prohibits fruits borne to a tree in the first three years of its existence. Although the prohibition, as recorded in Chumash, is limited to Eretz Yisroel, Moshe Rabbenu also taught, orally, that Orlah applies outside of Eretz Yisroel as well. The Talmud (Kiddushin 39a) cites this teaching as a halacha l’Moshe m’sinai, which means that Moshe learned this also at Har Sinai, but was not instructed to write it down (see Shulchan Aruch Y.D. 294, 8).
The Torah prohibition recorded in Chumash, and applicable to Eretz Yisroel, is not simply duplicated, or extended, to chutz l’aretz. The Talmud notes a fundamental distinction between the two halachos: in Eretz Yisroel, safek orlah is prohibited. In chutz l’aretz, a safek is permitted.
There are two basic ways to define a safek in this case, and the distinction between them has ramifications for the kashrus status of papain.
One kind of safek is based on probability. Was a given papaya taken from the first three years of the tree’s existence, or not? The halacha in chutz L’aretz is that if there is any possibility that a given fruit came from a tree that was not orlah – that is, had matured beyond three years — then it is permitted. This is true even if, in any given crop, most of the trees are still within the first three years of their existence. Unless it’s certainly from a (halachically) immature tree – that is, one whose fruits are orlah — then we assume it’s from a mature one (Shulchan Aruch 294, 9; see also Teshuvos Shivos Tzion 49, cited in Pischei Teshuva, 294, 10).
A second kind of safek turns on whether a fruit is indeed a fruit. The prohibition of orlah is limited to fruits, and does not apply to vegetables. Even if a specimen was borne from a tree that we know for certain had been planted only two years ago, if we are not certain that it is really a fruit then the halacha is also that, in chutz l’aretz, it would be acceptable (see Teshuvos v’hanhagos, Rav Moshe Sternbuch, 3, 333, based on Berachos, 36a).
Let us assume, for the moment, that papaya is, halachically, a fruit. Operating with an understanding that
1. The economic life of the plant is 36 months
2. Trees are planted throughout the year and
3. A third of a crop is replanted every year (to sustain consistent income)
any given papaya sold from this field will nevertheless be acceptable. That is because a halachic “year” is not always 12 months. If a tree is planted before 16 Av, the first “year” is considered to have elapsed already on the first of Tishrei. Fruits grown after the 15th of Shevat two calendar years, or about thirty months, later (Y.D. 294, 5) are considered mature, and acceptable. Thus, a percentage of fruits, if only a minority, emerging from this crop can be assumed to have been picked after the trees have matured.
This line of reasoning permits a given papaya from such a crop, since any safek is already sufficient. Rabbi Eli Gersten pointed out however, that this safek may not apply to papain, which is a blend of the papaya in a crop. When papain is harvested, farmers methodically recover enzymes from all the papayas in a crop. The papain is collected and sent to a processing site to become blended and liquefied. Dr. Avraham Meyer, who visited the Congo several years ago, described the process as follows:
A bib is tied around the middle of a papaya tree. The outer skin of the papaya is lightly scratched (if too big a cut is made it will penetrate the skin and the fruit will rot). The process can be repeated 5 to 6 times before the fruit begins to over-ripen and needs picking. The liquid falls into the bib, dries and is collected and sent to the factory. Each “garden” so they call them) is scratched approximately every ten days to two weeks.
At the plant the latex is dumped into a mixer where the various latexes are reliquified and blended and then passed through a rough filter. The product is placed on trays stacked in wooden frames and dried in the wood fired air drier.
Thus papain creates a complexity not encountered with papaya: it is not a specific sample, but an aggregate, a lach b’lach taruvos of extracts. Chazal required that for such a taruvos to be acceptable, there must be 200 parts hetter to one part orlah (Rambam, Hil. Ma’achalos Asuros, 15, 13; Shach, Y.D. 98, 6).
Shulchan Aruch (294, 17) rules that wine prepared from grapes farmed and harvested in chutz l’aretz by gentiles is permitted, despite the fact that invariably there will be a fraction of immature vines in a crop, based on the notion that safek orlah in chutz l’aretz is acceptable. However, in that case the mixture, or wine production, is only taking place after the grapes have been brought to the Jewish vintner. Each grape, evaluated on its own, can be assumed to be acceptable. Here, the blend, or liquefaction, has already taken place before a p’sak is rendered on each individual extract of papain.
Radvaz (3, 551) rules that short of actually seeing a fruit removed from an immature tree, the fruit, in chutz l’aretz, would always be permitted. Thus, even if someone is selling fruit outside of a field which is completely immature, one can still assume that the fruit seller took the fruit from some other field. However if, by deduction, we still must assume that the fruit is orlah –even if we did not actually see it the picking – then we must resign ourselves to the presumption that the fruit is orlah.
The second type of safek addresses not only papaya, but papain as well.
How do we define a fruit? There is some discussion in poskim as to whether the parameters defined in hilchos berachos are exactly coterminous with that of orlah (Rav Mordechai Eliyahu, Techumin) in any event, they certainly provide a starting point.
When does one make a borei pri ha’eitz – as opposed to a borei pri ha’adamah? The Talmud (Berachos 40a) defines a tree as something that does not shed its trunk from year to year.
היכא מברכינן בורא פרי העץ היכא דכי שקלת ליה לפרי אתי גווזא והדר מפיק אבל היכא דכי שקלת ליה פירי ליתיה לגווזא דהדר מפיק לא מברכינן עליה בורא פרי העץ אלא בפה“א
If a tree trunk degenerates every year, or if it requires planting again, then halachically it is not a tree, and its “fruit” requires a borei pri ha’adamah. The papaya tree certainly meets this criterion. However, gedolei acharonim have cited various attributes that disqualify a specimen from being a tree. It cannot be a tree
• If it gives fruit within its first year, it cannot be a tree (Radvaz ad loc; also cited in Birchei Yosef, 294)
• If the fruit deteriorates after three years (Birchei Yosef)
• If the trunk is hollow (see Leket Kemach, 294)
• If the fruit comes from the trunk, and not branches (see Rav Mordechai Eliyahu, Techumim X)
Among the poskim who rule that papaya is a “vegetable”, even in Eretz Yisroel, are Ben Ish Chai (Rav Pa’aim, 2, 30) and Rav Ovadiah Yosef (Ye’chavah Da’as, 4,52).
However, Shevat Halevi (S”T, 6, 165) raises questions on their proofs. Rav Shternbuch also concludes that papaya seems to be, halachically, a tree fruit. If grown in Eretz Yisroel, he rules that one should prohibit papaya as orlah. However, in chutz L’aretz he is lenient, based on the fact that, ultimately, there is an authentic safek as to its status; also, whenever there is a difference of opinion about opinion, we are lenient in chutz l’aretz. Thus, if a person grew a papaya tree in his backyard in Be’er Sheva, the papaya from, say, the first year would be prohibited. But if the tree grew in Brooklyn, the papaya would be permitted. Rav Gedalia Dov Schwartz is also lenient in chutz l’aretz (x).
Rav Belsky concurred with this ruling.
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KOSHER TIDBITS: INFORMALLY EXPLORING THE COMPLEXITIES OF HALACHA THROUGH TECHNOLOGY
Kosher Tidbits, an initiative of OU Kosher which presents audio and visual learning sessions regarding contemporary kashrut issues, is nearing the 150 mark with the announcement of its 143rd production last week, “Onions and Radishes: Proceed with Caution,” with Rabbi Hershel Schachter, OU Kosher Senior Halachic Consultant. Available on http://www.ouradio.org and geared toward the general Kosher-observant community across the globe, Kosher Tidbits are an informal and enjoyable means of developing substantial kashrut knowledge. New Tidbits are added to provide insights into aspects of kashrut in today’s world and to show how centuries old halacha is applied to modern technology processes.
In a series which began in the fall of 2006, spearheaded by Rabbi Dr. Eliyahu Safran, Vice President for Communications and Marketing of OU Kosher, Orthodox Union halachic consultants, rabbinic coordinators and rabbinic field representatives provide detailed yet understandable explanations on a plethora of subjects in their specialized fields. The topics are enticingly clever and presented with witty titles to capture all audiences – from those with minimal knowledge of the law who are seeking to learn more; to long-time observers brushing up on the latest kashrut innovations; as well as rabbinic teachers and authorities seeking to learn from specialists in the various areas of kashrut.
New segments will be added regularly, Rabbi Safran promises. “We will never run out of topics because as long as people eat, there will be issues to discuss and explain,” he said. “All the experience our OU rabbis gain in the field and from their learning will continue to be available to an ever-increasing audience around the globe. Kosher Tidbits is more than just a series; it is thorough explanation of how a basic human need, eating, is raised to the level of the sacred with each bite we take.”
Rabbi Menachem Genack, CEO of OU Kosher declared, “The extraordinary range of knowledge and experience of OU Kosher rabbis is available worldwide, and not only to the companies they serve, through Kosher Tidbits. I congratulate the staff and Rabbis Safran and Eliyahu Ferrell on this extraordinary series, a source of great pride to all of us with any connection to OU Kosher.”
Some of the most recent Kosher Tidbits include; “A Peek at the Peacock,” with Rabbi Chaim Loike; “Oil’s Well that Ends Well,” with Rabbi Yoel Schonfeld; “A Jug of Wine, a Loaf of Bread, and Th’OU,” with Rabbi Eliyahu Ferrell; “Kosher Cheese: Overcoming the Hurdles for the Milk that Curdles,” with Rabbi Avrohom Gordimer; “Let’s Ex ‘Salmon’ Kosher Fish,” with Rabbi Chaim Goldberg; “Trix Of The Trade: The Production Of Kosher Cereals,” with Rabbi David Gorelik; “ Yours, Mine, and Hours: Waiting Between Milk and Meat,” with Rabbi Eliyahu Ferrell; and “As the World Churns: Aspects of Kosher Butter Production,” with Rabbi Avrohom Gordimer.
Only a click away, these bite-size educational blurbs will have audiences learning and appreciating the complexity and sanctity of the halachic kashrut system.
http://www.ou.org
http://www.oukosher.org
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Tuesday, January 19, 2010
ASK OU OUtreach Presents Kashrut and You: A Kosher Consumer Education Seminar February 14 in Queens
Harry H. Beren ASK OU OUTREACH presents Kashrut and You: A Kosher Consumer Education Seminar on Sunday, February 14th 9:30-5:00. The event will take place at Lander College, 75-31 150th Street, Kew Gardens Hills.
The event is sponsored by the Harry H. Beren Foundation of Lakewood, NJ.
“Kashrut and You seminar is unique in that it is the OU’s first full day Kosher consumer education seminar. The focus is on practical knowledge that the educated Kosher consumer should be aware of as opposed to the theoretical underpinnings of OU Kosher policies,” declared Rabbi Yosef Grossman, OU Director of Kosher Education. “This is part of our efforts to broaden the mandate of ASK OU OUTREACH to not only bring quality Kosher education to the Yeshivos, Kollelim and semicha programs but also to the various Jewish communities and educated Kosher consumers as well.”
Presentations include:
• Shmaltz is Us – A Discussion of Oils and Salad Dressings with Rabbi Yoel Schonfeld and Gerry Kean-Ventura Foods;
• Current Consumer Dairy Issues with Rabbi Avrohom Gordimer;
• In-Town Kashrut versus Out-of-Town Kashrut – The Maalos and Chesronos of Each with Rabbi Moshe Tuvia Lieff;
• Eating Foods that are a Sakonoh (dangerous) with Rabbi Noach Isaac Oelbaum;
• Basar B’Cholov – The Isur Bishul and the Isur Hano’oh with Rabbi Menachem Genack;
• Safeguarding the Chain of the Current OU Meat Supply with Rabbi Moshe Elefant;
• The Baking Industry with Rabbi Yisroel Paretzky;
• The Making of OU Kosher Wine and Grapejuice – an Audio/Video Presentation with Rabbi Nachum Rabinowitz.
The seminar is free of charge and is open to men and women. Pre-registration is required. For more information call Rabbi Yosef Grossman, Director of OU Kosher Education at 914-391-9470. To register call 212-613-8279, email or register online at www.ou.org.
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Monday, January 11, 2010
Ta’tah Gavar
When a cold item is placed onto a hot surface, Halacha tells us to view the cold item as though it were hot, even though the item remains cold. Conversely, if a hot item is placed on a cold surface, we view the hot item as becoming cooled down. However, in this case we say that until it cools down, there is a kdei klipa transfer of ta’am. This concept is brought in the Gemara Pesachim (76a) and referred to as ta’tah gavar (the bottom surface overpowers).
The Shach (92:36) brings two criteria for deciding which surface is considered the “ta’tah”.
• The bottom surface because heat rises or because the top item weighs down upon the bottom.
• The stationary surface because the item that remains in its place is considered dominant.
Hot cans exit a retort and are dropped into a cooling bath. Because the cans are heated in a retort they have the status of a kli rishon. Although, the cans become submerged in the bath, the water is considered the ta’tah because the can is considered transitory and the bath the stationary surface. Therefore, so long as the bathwater remains below yad soledes, we say that only a kdei klipa of water is heated by each can. Even if tens of thousands of non-kosher cans pass through this bath, it will not make the water non-kosher, since even thousands of kdei klipa are still a small amount, and are batel b’shishim in the bath. If the water gets above yad soledes, we should view the water as non-kosher.
Hot cans exit a retort and are cooled down by cascading cold water. In this case the cans would be the ta’tah and the water would become non-kosher. The water would need to be replaced for the kosher production, even if it never gets to be yad soledes.
When discussing ta’tah gavar we are discussing only kli rishon heat. If a cold item falls on a kli sheini we do not say ta’tah gavar and there is no transfer of ta’am until the above item becomes hot.
Bottles and cans which are hot-filled, but are not retorted, could be considered like a kli rishon or a kli sheini depending on the temperature. If the temperature of the container is above yad nichves bo (180 F), we consider this to be a kli rishon. If it cools to below yad nichves bo, it is a kli sheini. If kli sheini bottles are cooled with cascading water, even though the bottles are hot (i.e. above yad soledes) the water will not become non-kosher.
Poskim1 say that if there is a heat source that prevents the upper item from cooling down, even if the ta’tah is cold, it does not overpower, but rather the hot item will make the ta’tah surface as though it is also hot.
In a steam jacketed kettle, the hot water is considered the ta’tah even though the kettle remains in place and the hot water circulates. Since the steam has a heat source (i.e. the boiler) it is always considered dominant. Therefore, the kettle will be boleya from the steam even if the kettle remains cold. However, the Chavas Daas 91:5 says that the product inside the kettle will not be boleya from the kettle so long as the inside wall that touches the food remains below yad soledes. Ta’tah gavar says that we should view the kettle as being hot only regarding being boleya from below. There will not be a transfer of ta’am with the product above, until the kettle actually becomes hot.
This is important in whey production. Although whey is a byproduct of gevinas akum, it remains kosher so long as the whey is not cooked together with the cheese2. Often companies are interested in heating slightly their cheese to help extract the whey. Kettles that contain both whey and cheese are heated to 115 F (slightly below yad soledes). Although these kettles are steam jacketed and the inside jacket of the kettle gets hot, we do not say ta’tah gavar and consider everything in the kettle as being cooked, so long as the inside wall that touches the whey remains below yad soledes. These kettles have agitators that keep the temperature uniform throughout the kettle. Therefore, we can be confidant that so long as the product temperature remains below 115 F, the inside wall will remain below 120 F3.
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1. Yam Shel Shlomo (Chulin 7:38) brought by Shach 92:33 and Taz 92:25
2. Igeros Moshe Y.D. III:17 is maikel even if the whey is cooked together with the cheese, but the OU has adopted the position to be machmir not to accept whey that is cooked together with gevinas akum.
3. I spoke with a respected engineer who told me that the closest approximation for the temperature of the inside wall of the kettle is the temperature of the product right next to it. So long as the agitation produces uniform temperature, we can expect the inside wall to remain within a degree or two of the product.
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Thursday, January 07, 2010
Jody’s of Virginia Beach is now OU Kosher Certified
Jody’s, a Virginia Beach confectionary specializing in popcorn, fudge and caramel apples, started 2010 off right. On January 4, 2010, Jody’s became Orthodox Union, OU Kosher certified.
Orthodox Union certification is given only to those companies that have passed all food manufacturing laws that conform to the Jewish dietary laws.
Jody Wagner, President of Jody’s Inc., said “We are proud to add the OU symbol to our label, proving that our standards are of the highest integrity available in food production. As our Virginia Beach-based company grows, the OU symbol will enhance our sales worldwide.”
Jody’s of Virginia Beach, Virginia has been creating and serving gourmet popcorn and confections since Jody and Alan Wagner opened their first fanciful store in 2005. They opened a second store in 2008.
Jody’s is best known for its gourmet small batch, hand-made “Secret Recipe 53 Caramel Corn,” and the award winning “Chocolate Drizzle,” dark and white chocolate drizzled “Secret Recipe 53 Caramel Corn,” that was featured as “Snack Of The Day” on Rachael Ray. Jody’s has created many other delicious varieties of popcorn, incredibly smooth fudges, and 13 types of delicious “over-the top” caramel, chocolate, and fudge-dipped apples.
In addition to its retail stores, Jody’s products can be purchased on the web at http://www.jodyspopcorn.com, as well as at many specialty stores and selected Farm Fresh and Ukrops grocery stores and commissaries in the Hampton Roads area. The corporate headquarters is located at 1160 Millers Lane, Virginia Beach, VA 23451 .
For more information, visit our website at http://www.jodyspopcorn.com or call 866-797-JODY (5369).
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Monday, December 28, 2009
Yoshon & Chadash
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Monday, December 21, 2009
Franklin Foods Is on a Mission to Reinvent Cream Cheese
Nestled in Enosburg Falls, Vermont, the state’s dairy capital, Franklin Foods began producing cheese in 1899 using fresh cream and milk from nearby farms. Today, the Franklin Foods mission is simple — reinventing cream cheese for today’s consumer and culinary professional.
Since 1899, Hahn’s Finest Bakers Cheese has been crafted in the Old World tradition, which maintains the integrity of the milk proteins during production, resulting in a cheese that is all natural, fat free, and cholesterol free. Hahn’s Finest Bakers Cheese has been the secret ingredient for generations of New York bakers as they have created authentic New York-style cheesecakes and pastries.
Today, Hahn’s Finest Bakers Cheese helps chefs and bakers reinvent their menus and products to appeal to today’s consumer who is searching for naturally healthier foods that are delicious. As the “Perfect Protein,” Hahn’s helps chefs and bakers satisfy this consumer need. This unique cheese absorbs its own weight in liquid, providing higher yields, and adding richness to sweet and savory recipes without added fat and cholesterol.
The OU Dairy certification and symbol is widely recognized and requested by both domestic and international customers. The OU symbol is a highly respected quality stamp that supports Franklin Foods’ commitment to sourcing premium ingredients and producing products with the highest level of integrity. Bakers Cheese was the first Hahn’s product to be awarded the OU Dairy certification. Subsequently the entire Hahn’s brand, which includes cultured and direct-set cream cheese, was granted OU Dairy certification. In addition to following the guidelines and protocol of OU Dairy, Franklin Foods maintains a full HACCP program and is gold rated by Silliker Laboratories.
Franklin Foods’ products consist of cultured cream cheese, mascarpone, direct-set cream cheese, bakers cheese, flavored dips and spreads, and organic cream cheese. Products are OU Dairy certified and rBST (as permitted); reduced fat; and the patent-approved and award-winning yogurt & cream cheese is at the forefront of modern probiotic dairy technology and on trend with emerging “better-for-you” food products.
Franklin Foods is the fourth-largest cream cheese manufacturer in the United States and its award-winning products are distributed to industrial, institutional, foodservice, private label, supermarket, and club store accounts across the United States and in select international markets.
Rabbi Andrew Gordimer is Orthodox Union rabbinic coordinator for Franklin Foods.
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Fish from the Fjord Flourish at Fjordlaks
In the bustling Norwegian town of Aalesund, with its wide range of businesses specializing in marine aquaculture, fisheries and other maritime activities, Anita and Anders Pedersen founded Fjordlaks in 1973, to produce and sell smoked wild salmon.
Aalesund grew over the course of the 19th century thanks to the flourishing fish trade, a tradition that Fjordlaks is continuing. The company’s first salmon and trout farm began operating in Storfjord in 1976. In the following years, the company established several other farms in the same area. Today all of the farms are located in Storfjord, a fjord close to Geiranger and Geirangerfjord, roughly a two-hour drive through some of Norway’s most pristine terrain.
Beginning in 1990 Fjordlaks established a speciality in farmed trout, oncohuncus mykiss. Ten years later it built a new slaughter and production plant for the processing of trout, at the same time processing crude trout fish oil. In 2002 the company started small-scale cod and saithe (a kosher member of the cod family) farming, supplying Fjordlaks with raw materials for the production of crude liver oil.
All of the farms are located in sparsely populated locations without any pollution from industry in a fjord that is up to 600 meters deep with good conditions for fish farming. Our locations provide the very best biological and environmental conditions for the fish; they are fed with a special high-quality fish feed. As a result, we offer the best fish and oil products.
Every day live farmed fish are brought by boat to the slaughter facility where within a few hours they are slaughtered and the raw material for oil production is pumped directly into the factory for further processing. There our crude oils are produced by a specialized staff
from the fresh raw materials. The oils all have a very fresh quality and contain a high percentage of Omega-3 fatty acids. The products are mainly refined at Denomega Nutritional Oils in Aalesund, and sold to the functional food market.
Fjordlaks’ OU certified products include crude cod liver oil, crude trout oil and crude saithe liver oil. OU certification provides us with the opportunity to sell our products in a wider market. Fjordlaks’ success is owed both to the quality of its products and increased opportunities for sales made possible by OU certification.
Rabbi Chaim Goldberg is Orthodox Union rabbinic coordinator for Fjordlaks.