As the Yom Tov of Chanukah approaches, we are once again reminded of the great miracles that Hashem performed for us — when the few and the holy triumphed over the many and the mighty.
Chanukah is not just a story we recall each year; it’s the ongoing story of our very existence as a nation that is guided and protected by Hashem.
In recent weeks, Klal Yisroel has experienced both challenges and triumphs and, once again, we witnessed how the few overcame the many — a living testament to Hashem’s constant presence and care. In an everchanging world, a world that can often feel uncertain, it’s important to pause, look beyond the headlines, and recognize the miracles that surround us each day. It is a living reminder that Hashem continues to guide and protect us. While it’s easy to focus on the difficulties around us, Chanukah reminds us to open our eyes, recognize miracles for what they are, and express gratitude to Hashem for His endless kindness.
Here at the ~, we recently held our annual international conference, where rabbonim and mashgichim from around the world gathered to celebrate 90 years of ~ Kosher Certification. Together, we learned, shared insights, and discussed the latest developments in kashrus and the ongoing mission-driven growth and innovation taking place at ~ Kosher. It was a time to find new inspiration and to reflect on the responsibility and privilege of ensuring the highest standards of kashrus for the world over.
As we continue into our 90th year of serving the kosher consumer, we are deeply grateful to Hashem for His continued siyata d’shmaya, thankful for the trust placed in us by you, the kosher consumer, and we remain steadfast in our commitment to uphold the high standards of kashrus set by Rabbis Berel and Don Yoel Levy, ob”m, while serving the kosher consumer with integrity and care.
Wishing you and your family a bright, joyous, and meaningful Chanukah filled with peace, light, warmth, and revealed blessings.
RABBI CHAIM FOGELMAN Editor in Chief ~ Executive Vaad HaKashrus
photo credit:
Marko
Dashev
With Shabbos ending early and many of us still fleishig after Havdalah, alternative milks are a great way to enjoy a hot coffee or tea to fulfill the minhag of having something hot at Melava Malka.
Lactose-Free
Perfect for those with lactose intolerance or dairy sensitivities. Plant-based milks are easy to digest and gentle on the stomach.
Fortified with Essential Nutrients
Many brands enrich their alternative milks with calcium, vitamin D, and vitamin B12—nutrients important for strong bones and energy balance.
Packed with Plant Compounds
Soy and almond milks, in particular, contain antioxidants and phytonutrients that help protect cells from everyday stress.
Dairy- and Cholesterol-Free
Great for desserts, like pumpkin pie and as a healthy substitute for oil and eggs in baked goods.
Lower in Saturated Fat
Most varieties have far less saturated fat than cow’s milk, supporting long-term heart health.
Alt native ilk s PLANT- BASED
Better for the Planet
Producing plant-based milks generally requires less water and land and emits fewer greenhouse gases than dairy farming.
Variety and Flavor
Each milk type brings its own taste and texture. From creamy oat milk in coffee to almond milk in smoothies, there’s an option for every preference.
Plant-based milks require reliable kosher supervision. Many refrigerated alternative milks are certified dairy or DE, so one should ensure that they are purchasing a pareve product if they keep Cholov Yisroel or want to use the product alongside meat.
Light and CalorieConscious
Unsweetened options—like almond or cashew milk—are naturally low in calories, making them an easy fit for healthy lifestyles.
Ed. Note: Why do we have a minhag to drink something warm on Motzei Shabbos? It is a segulah to lift one’s spirits during the week. In Pesukei D’Zimra there is a possuk that says
This means, “He heals the brokenhearted and binds up their wounds.” The word שבחמ actually stands for
water on motzei Shabbos”.
Yisroel Basics Bishul
BY RABBI YAKOV TEICHMAN ~ Rabbinic Coordinator
To preserve the unique identity of the Jewish people and maintain appropriate social boundaries, Chazal instituted a regulation prohibiting the consumption of certain foods cooked by a non-Jew. This safeguard helps ensure that Jews avoid accidentally eating non-kosher food, socializing, assimilating and intermarrying with non-Jews.1 Two general factors determine which foods are included in this prohibition: it is fit to serve at a king’s table (םיכלמ ןחלוש לע הלוע), AND cannot be eaten raw (לכאנ וניא יח). Additionally, this prohibition only applies if the non-Jew cooks the food entirely alone; if a Jewish person participates in the cooking process, the food is permitted. Products that were already cooked and are only being reheated are exempt from the requirements of Bishul Yisroel.
What Constitutes Cooking?
Halachic cooking requires the food to be heated. Conventional forms of cooking definitely require the involvement of a Jew. There is discussion among the contemporary Poskim regarding new methods of cooking, like microwave, induction, and sous vide, and if they are subject to Bishul Yisroel. Steaming can be done by direct steam or indirect steam. The former does not require Bishul Yisroel, while the latter does. Marinating, salting, pickling, sun-drying, and cold smoking are not cooking and therefore do not require the involvement of a Jew.
Methods of Bishul Yisroel
When Bishul Yisroel is required, a Jew must participate in the cooking. There are multiple ways for a Jew to render a product Bishul Yisroel:
• Placing the food on an existing fire (regardless of who lit the fire).
• Being physically involved in the cooking process (stirring the pot while the food is still cooking).
• Turning on the fire after the food is in the oven or on the stovetop.
for a King’s Table
Foods that can be served at a formal meal, such as a wedding, formal dinner, or state dinner, require Bishul Yisroel. This applies only to the whole food, not when it is used as a minor ingredient or coating. For example, require Bishul Yisroel, but egg wash on bread does not. A question arises when a particular form of potato chips—is not typically served at formal meals, while other forms of the same food, roasted or mashed potatoes, are. In such a case, is Bishul Yisroel required for the potato chips?
Edible Raw
Bishul Yisroel is only required when the food in question must be cooked; therefore, all products that are eaten raw are not subject to the halachos of Bishul Yisroel. Some common examples are apples, carrots, celery, peppers, and nuts.
• There is a well-known disagreement between the Mechaber (Sephardim) and the Rema (Ashkenazim) about whether a non-Jew can put food on the stove or in the oven that was already lit by a Jew. According to the Mechaber, a Jew needs to place the food on the stove or oven even if it was already lit by a Jew. This is known as Bishul Beis Yosef. According to the Rema, as long as the Jew lit the stove or oven, it is sufficient.
• If a product was initially inedible and cooked by a non-Jew (like potato flakes for instant mashed potatoes) but is later made edible through a second cooking done by a Jew, the food becomes Bishul Yisroel.2
• Lastly, if the product was cooked but not all the way, it can still be “saved”. The point where it becomes “too late” to save is a disagreement between the Mechaber and the Rema. According to the Mechaber, it can be made Bishul Yisroel only until it is 1/3rd cooked, and according to the Rema, it can be made Bishul Yisroel if it is not finished cooking. ~ 2
INSTANT SHABBOS ONSOUP
BY RABBI LEVI Y. SCHAPIRO ~ Rabbinic Coordinator
CAN ONE PREPARE INSTANT SOUP ON SHABBOS?
There are a few areas of Hilchos Shabbos that must be examined to answer this question. In addition, there are different methods of production, as well as various components of the soup that must be considered. >>>
2
1
Bishul
The primary issue to discuss is the prohibition of bishul (cooking) on Shabbos. Does the prohibition of cooking still apply if one does not place the food directly on the fire?
Food that has already been fully cooked and remains solid after heating is not subject to the prohibition of cooking ( achar bishul not place cold food directly on the fire, but one may place it in hot water that has been removed from the heat source. (If, however, the food had been previously kugel), this leniency does not apply.)
Food that has not been fully cooked may in hot water that is above Yad Soledes Bo (approx. 115°F). However, once it is transferred to a second vessel ( sheini), the likelihood of actual cooking is diminished. Nevertheless, there is still a prohibition of preparing food in a second vessel (kli sheini), because there are some items that will still cook in the second vessel (and we do not have an exact determination of what they are), and there is an issur mi’drabbanan because it is so close to a kli rishon (primary vessel). If the hot water is further transferred to a third vessel (kli shlishi), according to most opinions1, it no longer has the potential to cook, and it is permissible to add uncooked food to water in a kli shlishi. However, foods that are uncooked and only require minimal heat to soften them and make them edible are forbidden even in a kli shlishi2.
Let us now address each component of instant soup.
Instant Noodles
The production process of the noodles can vary depending on the company. Wheat-based noodles are usually steamed and fried before being dried and packaged. Therefore, the rule of ein bishul achar bishul would apply, and they may be placed in hot water that has been removed from the heat source. In addition, they are fully edible even in their dry state and can be eaten as a snack or used as a salad topping. However, some companies may produce instant noodles without completely frying them, so one should only heat them in a kli shlishi.
Rice-based noodles are typically not fried; therefore, they may not be placed in hot water that has been removed from the heat source. In addition, they are not edible in their dry state and require minimal heat to prepare them, so they may not be prepared on Shabbos.
prohibition of completing the construction of a utensil. There is a prohibition against making something useful on Shabbos; however, according to the simple understanding of Shulchan Oruch, this does not include preparing food and changing it from inedible to edible.4 There are some authorities that say that it does apply if any heat was used.5 According to this stricter view, rice noodles and dehydrated vegetables may not be prepared on Shabbos. Wheat-based noodles are edible in their dry form and permitted according to all opinions.
Losh (Kneading):
Kneading is defined by blending flour or other dry solids/powders with liquid to create a thickened batter. Adding a small amount of powder that dissolves in liquid (or if the solid does not stick together due to the high amount of liquid) does not violate the prohibition.
Conclusion
One may prepare instant noodle soup (including the spice blend) in a kli shlishi on Shabbos; however, the vegetables should not be added. If the vegetables are already blended into the noodles, the soup may not be prepared on Shabbos. Rice-based noodles may not be prepared on Shabbos. ~
3 If one can confirm that the vegetables were already fully cooked, it would be permitted to reheat and rehydrate on Shabbos (unless one follows the stricter view regarding tikun kli [see below]).
The opinion of the Yeraim is that the third and fourth vessel should be considered the same as the second.
INGREDIENTS:
Babka Doughnuts Doughnuts Babka
28 Mini Pizza Rounds
FILLING:
5 tablespoons sugar
3 tablespoons confectioners’ sugar
3 tablespoons cocoa
1/2 teaspoon vanilla sugar
CRUMBS:
2 tablespoons margarine or butter
2 tablespoons sugar
5 tablespoons flour
3 ounces good-quality chocolate, chopped Confectioners’ sugar, for sprinkling (optional)
INSTRUCTIONS
1. Place pizza rounds on a baking sheet. In a small bowl, combine filling ingredients. Spoon a small amount of filling in the center of each pizza round. Seal pizza round in a half-moon shape and wrap one end around the other (see photo). You’ll want to put the filling in the stickier side (the side that’s
sticking to the plastic), so that it closes easier. If not frying immediately, you can freeze until ready to fry. If freezing, defrost fully before frying.
2. Prepare the crumbs. Preheat oven to 350ºF. Line a baking sheet with parchment paper. In a small bowl, using your fingers, combine margarine, sugar, and flour until streusel crumbs form. Spread on prepared baking sheet and bake for 8 minutes. Let cool.
3. When ready to fry, heat oil in a deep fryer or saucepan. When oil is hot, add donuts in batches and fry until golden, about 3 to 4 minutes.
4. To melt chocolate, place chocolate in a microwavesafe bowl. Microwave for 1 minute. Stir until smooth. If there are still chunks of chocolate, microwave for 15 to 30 additional seconds and stir until smooth. Alternatively, you can place the chopped chocolate into a bag. Knot it closed. Place the bag into a cup with hot boiling water. The chocolate will melt. Remove from water, keep bag closed, snip off the tip of the bag and drizzle over the doughnuts.
5. Drizzle chocolate over donuts and sprinkle with streusel. Sprinkle with confectioners’ sugar if you prefer a sweeter donut, which you of course do!
WHAT’S THE BROCHA?
TU BISHVAT
BLESSING SHEHECHEYANU of
Tu BiShvat is known as the Rosh Hashanah for trees. 1 It is customary in many Jewish communities to eat fruits on this day 2 , especially those with which Eretz Yisrael was blessed, the Shivas HaMinim (the seven species). Often, during this “fruit hunt,” one may encounter the opportunity to recite the blessing of shehecheyanu.
The blessing of shehecheyanu is recited on special, infrequent3 occasions from which we derive joy. For example, one says shehecheyanu when purchasing an expensive garment and likewise when eating a new seasonal fruit that has just become available. The purpose of this blessing is to thank Hashem for granting us life and allowing us to experience moments of happiness and renewal.
With regard to fruits, the blessing expresses gratitude for the natural cycle of growth that benefits all humanity. 4
Technically, the obligation begins when seeing the
new fruit, though today the common practice is to recite it when eating it.
One may recite shehecheyanu on both fruits and vegetables, provided they have ripened sufficiently to be ready for proper consumption. When a fruit or vegetable is clearly identifiable as part of a new crop—either because it looks or tastes distinctly fresher—one may recite the blessing even if older produce of the same kind remains available. However, if the fruit is not from a new crop, the blessing is not said, even if one personally has not eaten that fruit for over a year.5 This is because the joy of the new season is a communal, not individual, experience.6
Regarding fruits of the same family but slightly different types, the Shulchan Oruch HaRav7 rules that even if they taste similar, as long as they are of a different sub-variety (for example, differing in color), one may still recite shehecheyanu. Others8 maintain that the fruits must have a distinct flavor to be
BY RABBI SHOLOM BER LEPKIVKER ~ Rabbinic Coordinator
considered different enough for the blessing.
In modern times, due to storage methods and advanced growing techniques, many fruits are available year-round. Therefore, shehecheyanu should not be recited unless the fruit is clearly recognizable— both by appearance and taste— as part of a genuinely new crop. This is easiest to accomplish when buying local, seasonal produce.
If one initially saw or ate the fruit without reciting the blessing, it may still be recited later upon seeing or eating it again, omitting the section from Hashem’s Name until after the words Melech HaOlam atah shehecheyanu v’kiyimanu v’higiyanu l’zman hazeh
1
2
3
4
If the new fruit has been cooked or made into a paste, the same principles apply: as long as it can be identified as part of a new season, the blessing may be recited. However, one should note that when a fruit is cooked, it may lose its original brocha of ha’eitz recognizable pieces of the fruit remain.9
~ Kosher Certification Celebrates Decades of Kashrus Excellence at Annual International Conference
Photo credit: Shalom Burkis
~ Kosher Certification recently convened its annual International Conference, marking a significant dual milestone: 90 years of unparalleled kosher excellence and the 50th anniversary of Mivtza Kashrus (the worldwide campaign for kosher observance initiated by the Lubavitcher Rebbe).
The conference, attended by ~ Kosher’s global network of rabbis, rabbinic coordinators, and mashgichim, adopted the inspiring theme: “Serving Hashem through Kashrus: Our Ongoing Shlichus and Learning”. Kosher certification is not just a technical service; it is a vital spiritual mission and a continuous educational pursuit.
CELEBRATING 90 YEARS OF COMMITMENT
A moving highlight of the conference was the screening of a brand-new, exclusive video celebrating 90 years of ~ Kosher Certification. The video traced the ~’s history from its founding, showcasing its growth into one of the world’s most respected kosher certifying agencies.
The celebration highlighted the significant contributions of the late Rabbi Don Yoel Levy, OB”M, the ~’s long-time Kashrus Administrator. Rabbi Levy, who continued the work of his father, Rabbi Berel Levy, OB”M, was the driving force behind ~ Kosher’s transformation into a global leader in industrial kosher certification. Under his leadership, ~ Kosher pioneered new standards, extended its supervision to almost 800,000 products in 100+ countries, and established the sophisticated, modern operational structure that defines the agency today. His vision and commitment to the highest standard of halacha, combined with cutting-edge technology, paved the way for the ~’s unparalleled reach and integrity.
The spirit of “Kashrus as a Holy Mission” resonated throughout the day, inspiring attendees to rededicate themselves to their crucial roles in upholding the integrity of kashrus for the global Jewish community.
HIGHLIGHTS OF THE EVENT
The program featured a lineup of distinguished speakers who delved into the practical application and profound meaning of kashrus today. Rabbi Chaim Fogelman, of the ~ Executive Vaad HaKashrus, and Rabbi Eli Lando, ~ Executive Manager, shared valuable insights into the past, present, and future of ~ Kosher.
Rabbi Efraim Mintz, Executive Director of JLI and Rav of Getzel's Shul
Rabbi Shlomo Chaim Kesselman, Machon Smicha
Rabbi Chaim Fogelman, ~ Executive Vaad HaKashrus
Rabbi Eli Lando, ~ Executive Manager
Rabbi Levi Garelik, Menahel of Congregation Beis Shmuel and noted lecturer
Rabbi Levi Krinsky
Other speakers included Rabbi Kalman Weinfeld, of the ~ Executive Vaad HaKashrus, Rabbi Sholom Ber Hendel, of the ~ Executive Vaad HaKashrus, Rabbi Shlomo Weinfeld, of the ~ Executive Vaad HaKashrus, and ~ Field Representatives – Rabbi Shmuel Klatzkin, Rabbi Zalman Vishedsky, Rabbi Levi Krinsky, and Rabbi Levi Klein
The deep connection to the Rebbe's initiatives was a central topic. Rabbi Ephraim Mintz, founding Executive Director of the Rohr Jewish Learning Institute, discussed the Lubavitcher Rebbe's unwavering emphasis on the importance of kashrus as a foundation of Jewish life and Rabbi Levi Garelik, Moreh Tzedek of Congregation Bais
Shmuel, and noted lecturer, delivered a special address on the transformative impact and history of Mivtza Kashrus. A strong emphasis was placed on ongoing education and training through programs that have collaborated with ~ Kosher to create specialized learning tracks. There were presentations from Lemaan Yilmedu, the premier English-language Halacha study program, and Machon Smicha, a unique online smicha course, which both spoke on the crucial role of continuous rabbinic learning and the connections between their programs and ~ Kosher. A video presentation from the Kosher Institute of America showcased the ongoing programs that they produce with the ~ to train foodservice kashrus professionals worldwide.
Rabbi Kalman Weinfeld, ~ Executive Vaad HaKashrus
Rabbi Sholom Ber Hendel, ~ Executive Vaad HaKashrus
Rabbi Shlomo Weinfeld, ~ Executive Vaad HaKashrus
Use the QR code to view the exclusive 90 Years video.
Approximately two thousand years ago, during the times of the Mishnah, Chazal instituted a decree forbidding the consumption of certain foods cooked by Gentiles, known as bishul akum.1 This decree was established for the purpose of preventing intermarriage,2 and, according to some opinions, to protect us from mistakenly eating non-kosher food.3
1
The prohibition of bishul akum applies only to foods that meet both of the following criteria:4
Eino ne’echal k’mo shehu chai – not eaten raw. Foods that are consumed without cooking (under normal circumstances5, by a majority of people6) are not subject to the prohibition. Bishul Yisroel is only necessary when the act of cooking is significant enough
to transform a previously inedible food into something fit for consumption.7
Oleh al shulchan melochim – suitable to be served on a royal table. Foods included in this category are those that one would typically invite an honored guest to partake in. Casual foods or snacks, by contrast, are not subject to the prohibition because they are less likely to lead to socialization.8
There is much debate among halachic authorities over which particular foods are eino ne’echal k’mo shehu chai and oleh al shulchan melochim. In this article we will explore whether chocolate falls into either of these categories.
The Production Process
A brief overview of the production process is vital in understanding how and why chocolate may require bishul Yisroel.
Production begins with the seeds of the cacao fruit, also known as cocoa beans. Each bean is surrounded by a sweet-tasting pulp, which is edible raw and has a sweet fruity flavor. The bean itself, which is the main component used for chocolate production, is quite bitter; it does not resemble chocolate and is generally not eaten in its natural state.
The beans are typically harvested by hand and gathered into piles, then left covered for several days to ferment in their own pulp. Naturally occurring microorganisms react with the pulp during fermentation, giving the beans a chocolate-like flavor. During this reaction, the temperature of the beans can reach up to 116°F. Despite being near the threshold of yad soledes bo (halachic cooking temperature), the fermentation is not considered “cooking” in the context of bishul akum as it does not involve the use of a fire or similar primary heat source. Heat generated by alternative methods, such as fermentation or melicha (salting), was not included in the rabbinic decree of bishul akum.9
Following fermentation, the beans are dried and roasted. Roasting gives the beans a fuller chocolate flavor.10
The beans are de-shelled and broken down into smaller segments called nibs, which are then ground into a paste called cocoa mass (also known as cocoa liquor).
Cocoa mass may be used as an ingredient for chocolate production (see below) or separated into two components: cocoa butter and cocoa cake. Cocoa
7
8
9
10 Due to their naturally high acidity, the cocoa may also be mixed with an alkalizing agent (commonly potassium carbonate). Although not essential to make edible cocoa, it results in a milder tasting, darker-colored product known as Dutch-processed cocoa, which is sometimes preferred over natural (non-alkalized) cocoa.
cake is milled into cocoa powder, which is used as an ingredient in drinking chocolate (i.e., hot cocoa) or solid chocolate (i.e., chocolate bars). Cocoa butter is used as an ingredient in solid chocolate; it gives the chocolate its buttery consistency, allowing it to be solid at room temperature, yet easily melted.
To produce solid chocolate, the cocoa powder, cocoa butter, and/or cocoa mass are typically mixed with sugar (or an alternative sweetener) and then “squeezed” through a series of fast-spinning rollers to break down the particles. This is known as the refining step.
To produce milk chocolate and white chocolate, dried milk is added to the recipe. To produce white chocolate, cocoa powder and cocoa mass are omitted.
The mixture is then transferred to a specialized blending tank called a conche, which agitates and further breaks down the components over a period of several hours (or days). This process, known as “conching,” results in a smooth-textured, liquid chocolate. Lecithin (to help bind the ingredients together) and vanillin (to improve taste) are usually added to the recipe at this point. Additional cocoa butter may also be used to improve liquidity.
Significant heat can be generated by friction during the conching process, with temperatures often exceeding yad soledes bo. The heat keeps the chocolate in a liquid state, allowing the particles to be blended and broken down more easily, while also evaporating unwanted moisture. Like the heat generated during fermentation (above), the heat generated by friction does not pose a bishul akum concern.11
After conching, the liquid chocolate undergoes a process called tempering, wherein it is cooled and warmed again under low heat to promote the formation of stable cocoa butter crystals. This gives the chocolate a smooth surface and allows it to break cleanly when cooled into solid form. While still warm, the chocolate is poured and molded into its desired final shape (chips, squares, bars, and so on).
In summary, while chocolate and its ingredients are heated and warmed at various stages of production, the main concern of bishul akum arises from the fact that the cocoa beans are roasted during the process. Roasting is a form of cooking using conventional heat, which (when performed by a Gentile) may render the product forbidden.
When only one component of a product is inedible raw
The Shulchan Oruch rules that when multiple ingredients – edible raw and inedible raw – are mixed into a product and subsequently cooked by a Gentile, we follow the ikkar – the main ingredient – in determining its status. If the main ingredient is edible raw, the product is permitted. 12 Based on this ruling, one may be inclined to argue that chocolate is not subject to bishul akum because the cocoa bean component has been mixed with other ingredients to the point where it is no longer the ikkar. However, unlike in the Shulchan Oruch’s case, the cocoa beans are roasted before being mixed with other ingredients, not after. What is the halacha then?
The Pri Chodosh’s Ruling
The first Posek who appears to address this question is the Pri Chodosh, who rules that drinking chocolate
has the same status as coffee, which is permitted because the bean component is botul – nullified in the water13 (or the milk) with which it is made. The Pri Chodosh lived over three hundred years ago (during the 17th century), just as chocolate was starting to gain popularity across Europe. In that era, chocolate was almost exclusively consumed as a hot beverage, typically made by mixing cocoa mass (ground roasted cocoa beans) and hot water, with the possible addition of sweeteners and spices for taste.
Although the Pri Chodosh’s ruling was in reference to drinking chocolate, it may also apply to other forms of chocolate where cocoa is not the main component, such as white chocolate.14 (The main component of white chocolate is usually sugar, which is not subject to bishul akum.15) However, in other popular forms of chocolate, such as dark or bittersweet chocolate, the main component may be cocoa,16 which brings us back to our question.
Can chocolate be eaten raw?
The Chasam Sofer takes a different approach to the Pri Chodosh and draws a halachic distinction between coffee and chocolate: while coffee is permitted because the bean component is botul in the finished product, chocolate17 is permitted because it can be eaten “as is”.18 The Chasam Sofer apparently holds that cocoa – the basis for both drinking chocolate and solid chocolate – is edible raw and therefore not subject to bishul akum.19
It should be noted that there are a number of companies today producing “raw chocolate”. Although this product currently has no legal definition in the United States, manufacturers declare that the ingredients do not exceed 118°F during the manufacturing process. The
14 White chocolate contains cocoa butter but does not contain cocoa powder nor cocoa mass. It is notable that prior to 2002, the FDA defined white chocolate as “confectionary” because it did not meet the legal definition of chocolate for this reason. 15
17 The Chasam Sofer is referring to drinking chocolate (like the Pri Chodosh) as opposed to solid chocolate, given the context of his ruling regarding coffee. By some historical accounts, solid chocolate was already beginning to gain popularity in Europe during Chasam Sofer’s lifetime (5523-5600/1762-1839); nevertheless, it was still more common to consume it as a beverage. The solid chocolate in those days would have been quite crude compared to the smooth-textured chocolate of today, which was only invented after the discovery of the conching process in 5639/1879.
cocoa beans are fermented and dried, but not roasted.20 Raw cocoa beans, nibs and powder (marketed as “cacao”) are also sold by retailers for use in smoothies and other food applications. Although such products may not taste quite the same as conventional cocoa or chocolate, their presence in the marketplace seems to support the Chasam Sofer’s notion that chocolate is eaten raw.
Roasting after fermentation
Whether or not the cocoa beans are roasted during the chocolate-making process, they typically undergo a fermentation step after harvesting (as above). Fermentation is essential in developing the bean for consumption and significantly changes its taste in a way that roasting alone cannot. The Shulchan Oruch rules that food made edible by salting (by a Jew or a Gentile) and then cooked by a Gentile is not subject to the prohibition of bishul akum.21 This is because the initial salting step is not considered an act of cooking vis-a-viz bishul akum (as explained above), and the subsequent roasting by the Gentile is of no halachic significance because the food was already edible beforehand.22 Poskim also apply this concept to foods that have been made edible by soaking (kovush) or cold-smoking prior to cooking.23 We may therefore infer that if cocoa beans undergo fermentation (a form of soaking), which makes them edible without subsequent roasting, then they do not become forbidden if roasted by a Gentile.
Is chocolate really fit for a royal table?
Chocolate bars and truffles can be enjoyed on their own as a snack, or perhaps as a dessert at the end of a meal. Some chocolates are elaborately decorated and may be considered a fancy food; indeed, a box of chocolates is commonly considered a fitting gift for special occasions.
20
21
Nevertheless, contemporary Poskim have ruled that chocolate falls into the same category as sweets and other confectioneries which are not distinguished enough to require bishul Yisroel.24 Some Poskim appear to leave open the possibility that chocolate may be suitable for a royal table, but still support the custom to permit it because it is usually eaten on its own, rather than as part of a meal.25
When cooking alone doesn’t make the food fit for a royal table
Even if we do consider some chocolates to be fit for a royal table, the roasting of the bean alone certainly does not result in a product that is fit for a royal table.26 The beans (or nibs) must undergo major changes after roasting, including a lengthy refining process, significantly altering their taste and form. Some Poskim cite this reasoning to permit sugar and refined vegetable oil, which also require significant changes subsequent to their initial cooking or roasting steps to be considered oleh al shulchan melochim, and the same logic may be applied to chocolate, thereby providing an additional factor to be lenient.27
In conclusion, we see that chocolate truly has no parallel in the culinary world. It is not quite like coffee, candy, vegetable oil, or cooked fruit, although it shares halachic commonalities with all of these and more. Given the factors discussed above, the view of the ~ and other mainstream kosher agencies is that all forms of chocolate – including cocoa powder, baking chocolate, drinking chocolate, chocolate coins, and even fancy chocolate – do not require bishul Yisroel.28 Let us thank Hashem for this wonderful treat He has given us. ~
The stated purpose of omitting the roasting step is to preserve the nutritional value and health benefits of the cocoa beans.
A CLOSER
LOOK:
BY RABBI SHOLOM BER HENDEL ~ Executive Vaad HaKashrus
What is sushi?
Sushi, which translates to “sour rice” in Japanese, is a traditional dish made from rice (mixed with rice vinegar), nori (seaweed), and fish (cooked or raw), vegetables, or a combination of both.
Sushi is typically served with soy sauce, wasabi, and pickled ginger. The soy sauce is used for dipping, wasabi to enhance the flavor of the fish, and the pickled ginger is eaten between pieces of sushi to cleanse the palate and enhance the flavor of the fish.
What are the ingredients in sushi?
There are many types of sushi and each type is made with a different combination of fish, vegetables, and nori. The one thing all sushi has in common is the rice, seasoned with rice vinegar, which is the base for all types of sushi.
Rice vinegar is created by converting the starch in rice into sugars. The sugars are then fermented to create sake (rice wine). The sake is then further fermented into rice vinegar, which is diluted with water to achieve the desired flavor and acidity.1
Many sushi rolls use nori as well. Nori is made by cultivating and harvesting seaweed from the sea, and
1 For more information about the process and kashrus of vinegar, see https://www.ok.org/ consumers/a-closer-look-ingredients/what-is-white-vinegar/.
SUSHI
is processed by washing, chopping, and blending it into a watery paste. The paste is spread onto a fine screen and dried into thin sheets, and then roasted, cut and packaged.
There are many different types of sushi:
• Maki (most common type in Japan): a sushi roll where rice and fillings are spread on a sheet of nori and then rolled and sliced into bite-sized pieces.
• Uramaki (most common type in America): like maki, but the rice is on the outside to make it more palatable to Americans who did not find the nori appealing.
• Tempura: battered and deep-fried sushi.
• Nigiri: small, oval-shaped balls of seasoned sushi rice with a slice of raw fish or other topping pressed onto it.
• Aburi: nigiri that is lightly seared with a culinary blowtorch. The searing process cooks only the outer layer of the fish while leaving the inside of the fish raw, creating a smoky flavor and a unique texture.
Is sushi kosher?
While raw rice is inherently kosher, cooked rice is subject to the laws of Bishul Yisroel, because rice is not edible raw and is considered suitable for a king’s table. Therefore, cooked rice is only kosher2 when a Jew is involved in the cooking process. Since most rice
2 The same would apply to cooked vegetables that are not edible raw, such as sweet potatoes.
cookers automatically shut off after the rice is fully cooked, a mashgiach is needed to turn the cooker back on for each batch to ensure Bishul Yisroel.
Nori is known to be prone to infestation, which affects its kosher status. Sea creatures such as sea horses and mini shrimps can get caught in seaweed and can end up mixed in the product. The level of infestation varies depending on the time of the year (typically decreasing in the colder months) and depends on the processing methods used. The kosher certifying agency ensures there are effective systems in place to prevent infestation and inspect samples of the finished products to verify that the product is free of infestation.
Additionally, there are potential kashrus concerns related to the equipment used. Flavored seaweed that includes nonkosher flavoring can be processed on the same equipment.
Historically, fish has always required Bishul Yisroel, since it is not edible raw and is considered suitable for a king’s table. However, now that fish is commonly eaten raw in sushi, one might question whether it should still be subject to the laws of Bishul Yisroel. The consensus of the Poskim is that although many people eat raw fish in sushi, the consumption of raw fish has not become common enough to consider raw fish edible.
Fish, a quintessential part of sushi, poses its own challenges. Once the kosher signs of a fish (the fins and scales) are removed, fish requires supervision by a mashgiach temidi.3 The only exception is salmon due to its unique red color. Kani, imitation crab, includes fish, which must be from a kosher-certified production.
Aburi sushi undergoes a light searing process, and there is reason to suggest that it may not require Bishul Yisroel, since only the surface is cooked, and the same type of fish is also eaten raw in nigiri sushi. Nevertheless, ~ policy requires the mashgiach to perform the searing process or light the torch.
Vinegar, soy sauce, wasabi, ginger, and any other condiments consumed with sushi require reliable kosher certification. Both the production process and the additives and processing aids can affect the kosher status.
Due to all the potential kashrus concerns, sushi should only be consumed with a reliable kosher certification to ensure that your sushi is kosher without compromise. ~
3 Shulchan Oruch, Yoreh Deah 118:1.
1
CHASSIDIC INSIGHTS
To REVEAL What CANNOT Be REVEALED
Excerpted
from Selections from
Likkutei Sichos, Chanukah
The inner reason why it is necessary that the Chanukah lights produce light which, in and of itself, can be seen by everyone, to the extent that they should attract public notice, can be explained as follows: The highest levels of G-dliness, including those that transcend Seder Hahishtalshelus, the chainlike structure of existence – and even the Essence of G-d Himself – must be drawn down to this material realm.1
Such G-dliness entirely transcends all measures and limits of our world and, indeed, all the worlds. Nevertheless, the ultimate intent is that even such lofty G-dliness be drawn down in a manner that will enable it to permeate and be internalized within our material frame of reference.
There is a parallel to this in our Divine service. Primarily, the power of mesirus nefesh and the essential bond between a Jew and G-d it manifests are not intended to serve as an intermediary, a mere catalyst to arouse and illuminate our revealed powers of intellect and emotion. The fundamental purpose is the mesirus nefesh itself and the consummate bond with G-d that it expresses. Nevertheless, in its most complete manifestation, mesirus nefesh should also be openly apparent, to the extent that it should affect our revealed powers, motivating them to a deeper involvement in the Torah and its mitzvos, for as explained in Tanya,2 observance of the Torah and its mitzvos is dependent on mesirus nefesh.
ch. 36.
2 Tanya, the conclusion of ch. 25.
The content in this page is produced by Chabad. org, and is copyrighted by the author and/or Chabad.org. If you enjoyed this article, we encourage you to distribute it further, provided that you do not revise any part of it, and you include this note, credit the author, and link to www.chabad. org. If you wish to republish this article in a periodical, book, or website, please email permissions@chabad.org.
Nevertheless, even when (Heaven forbid) a person’s mesirus nefesh does not directly impact his observance of the Torah and its mitzvos in an apparent matter – as it is possible that a Chanukah lamp will not actually provide light for another person – there is nothing lacking in the mesirus nefesh per se. There is only a lack in the person’s revealed powers; they are not sufficiently developed to be conduits that are affected by the mesirus nefesh.3
Even so, this lack does not detract from a person’s mesirus nefesh; that power was aroused and expressed. The power of mesirus nefesh always exists intact within all Jews as an inherent potential, as our Sages state,4 “A Jew, even though he sins, [remains] a Jew.” Moreover, in this instance, the mesirus nefesh exists not only as a latent, inherent potential; rather, it has been set alight and activated. ~
3 To cite an example of how a person’s essential powers may not affect his conscious self: Our Sages (Berachos 63a, see Ein Yaakov) say that a thief calls upon G-d before breaking into a home. On the one hand, his faith is aroused in a revealed manner, as evident in his calling upon G-d. On the other hand, this arousal does not affect his revealed powers; indeed, he uses them to act against G-d’s will and steal.
A similar concept can apply regarding mesirus nefesh: It is possible that a Jew who actually gives up his life al kiddush HaShem, to sanctify G-d’s name, may still be lax in the observance of a particular mitzvah, and may still be considered coarse and underdeveloped with regard to his revealed powers, for his self-sacrifice does not necessarily affect his revealed powers. As Tanya (ch. 18) states, even the most base and unrefined individuals are prepared to sacrifice their lives al kiddush HaShem. Nevertheless, their self-sacrifice does not affect their revealed powers and, from the standpoint of those powers, they may remain base and unrefined. (See also Kuntres HaAvodah, ch. 5; the maamar entitled VeAtah Tetzaveh 5741, sec. 10.) This is not the place for further discussion of the matter.
4 Sanhedrin 44a.
This transforms our lowly world into a dwelling for G-d, a place where His Essence is revealed. See Tanya,
BY RABBI CHAIM FOGELMAN
~ Executive Vaad HaKashrus
In the nusach of וללה תורנה many say תועושתה לעו and then לעו תומחלמה. We kindle these lights to commemorate…the act of saving us and the wars…
Why would we mention the act of saving us before we even mention the wars?
From here, we see that Hashem prepares the הכמל םדוק האופר, the cure before the disease. Even before the war, Hashem had already put the mechanism in place to save us.
(םהרבא תלחנ םשב)
W hy are we told that we can only see the light from the Chanukah menorah and we cannot
make use of the light, even to study Torah. It seems obvious that we can see the lights, even though we can’t use them, so why did it need to be specified?
According to the Rebbes of Ger, from this we can learn that it is important to “see” the Chanukah candles, for merely seeing the lights provides a benefit by bringing purity to one’s neshama.
Why didn’t the Chachomim write a megillah about the miracle of Chanukah like they did for Purim?
Everything has a guf (body) and a neshama (soul), even the Torah. The written words are the guf,
and the meaning and insight is the neshamah.
On Purim, the enemy wanted to kill the guf of every Jew (and by extension our neshamos). Since the miracle was that our bodies were saved, the Chachomim wrote a megillah, with the written word representing the guf.
On Chanukah, however, the Greeks only wanted our souls, our Yiddishkeit, our fire; our bodies were never in danger. They were content to let us live, as long as we didn’t live as Jews, so there was no need to write a megillah. We celebrate and commemorate the miracle by lighting candles, representing the neshama and the light of Hashem. ~
2 cutting-edge Kosher apps...
”Kosher Investigator beautifully captures Rabbi Berel Levy’s remarkable contributions to kosher food – and, more generally, to Judaism. A skilled investigator himself, author Dovid Zakilowski draws on oral interviews, obscure printed sources, and Rabbi Levy’s previously unknown personal papers to provide a revelatory account of his life. Written with great sympathy – and not shying away from controversial topics – this carefully researched book is a page-turner that readers will thoroughly enjoy.”
—Dr. Roger Horowitz author of Kosher USA: How Coke became kosher and other tales of modern food.
”Kosher Investigator pays honor to a founding father of modern industrial kosher certification. Rabbi Berel Levy’s passionate commitment to yiddishkeit and his keen powers of investigation helped transform the American kosher certification system into a model of reliable private regulation. Dovid Zaklikowski’s inspiring account also reveals the love of Torah and Am Yisroel that motivated Rabbi Levy’s many achievements.“
—Professor Timothy D. Lytton author of Kosher: Private Regulation in the Age of Industrial Food
