12

From a Kosher Spirit interview with Rabbi Chaim Cohn: KS: Can you share a unique experience that you had while working at the OK? RCC: I once had an argument with a plant engineer concerning whether or not stainless steel can absorb or not. He maintained and brought extensive documentation to prove that stainless steel can’t absorb anything ...


12

This does not include the time in the oven, but the notion that the entire process until the dough goes into the oven must be completed within 18 minutes is based on actual opinions on the books. I found the sources cited below and got help in understanding and contextualizing them via the following contemporary English digests: R' Eliezer Melamed, Peninei ...


11

The Sefer Yerushas Pleita (Siman 16) brings from a sefer called Matta Yerushalayim that quotes in the name of the Chasam Sofer that it was common for people to set up a fire on Erev Shabbos in a way that would burn along a path until shabbos morning where it would reach the stove that had a coffee pot sitting on top and it would cook it. Based off this the ...


10

I have heard, I believe from Rabbi Daniel Stein, that Rav Soloveitchk is quoted as crafting the following logic: Chicken soup, unlike water, does not as a practical reality lose its cooking (azil lei bishulei) when cooled. If I have water, boil it, and let it cool, it is basically back to where I started. If I cook soup, and let it cool, I have cold soup,...


10

Rabbi Dov Lior of Kiryat Arba made a ruling "in principle" saying that modern stainless steel cookware does not absorb flavor at a halachiclly significant level. Apparently two Avrachim from the Torat HaChaim yeshiva tested the amount of absorption of stainless steel and found it to be one part in 170,000 of the volume of the fluid cooked in the pot. In ...


10

In a footnote in this document it states, Iggerot Moshe, Orach Chaim 4:60. Rabbi Feinstein writes that use of timers to automatically regulate machines to perform work forbidden to Jews on Shabbat is generally forbidden, with the exception of turning lights on and off. He believes that use of timers would severely disrupt the Shabbat atmosphere, ...


10

Rasash Pesachim 53a writes that if a community's custom is not to eat roasted meat on the evening of 15 Iyar for the same reason it is not eaten on the night of Pesach, then they should not eat it. He writes that even in a community which doesn't have this custom, eating a full roasted lamb in the manner of the Korban Pesach would remain prohibited as that ...


9

From my experience as a kosher Chef. This is quite an endeavour but not impossible. One lambs head will not provide much meat but enough for all to taste. Here is one with usage of Moroccan spices/ Sephardic flavours which go nicely with lamb and garnished with glazed apples appropriate for the holiday. For the head; 1 whole lambs head brain removed.( note ...


8

I've seen on the supermarket shelves Ezekiel Bread, based on the 2600 year old "recipe" given in Yechezkiel 4:9.....without the dung, of course. According to the maker's site's info page, it's extremely healthy. Thanks for the recipe, HaShem! An even older one from the same Chef is Roasted Whole Lamb w/Bitter Herbs and a side of Matzoh, given in Shemot 12....


8

Short answer: If a Jew cooked the food, then yes, it may be eaten. If a non-Jew cooked the food it's a debate amongst the Poskim. Sources: The Kitzur Shulchan in 92:9 סימן צב - דין חולה שיש בו סכנה ודין אנוס לעברה. addresses this: סעיף ט': הַמְבַשֵּׁל בְּשַׁבָּת בִּשְׁבִיל חוֹלֶה, אָסוּר לְבָרִיא לְאָכְלוֹ בַשַׁבָּת, אֲבָל לְמוֹצָאֵי שַׁבָּת מֻתָּר ...


7

Rabbi Soloveichik -- tea is like the spices discussed in the Mishna in Shabbos, a kli sheni doesn't cook them. Therefore, pour the hot water into your cup, then insert tea bag. Kli sheni, you're fine. Rabbi Moshe Feinstein -- the Mishnah only discusses kli sheni; kli shlishi doesn't cook. So pour water from pot into cup 1, then cup 2, then insert tea bag. ...


7

No, one should not recite a bracha. The Shulchan Aruch (YD 329:3) rules that thick dough kneaded to be boiled (which is what deep frying is) is exempt from Challah. The Shach notes that some opinions don't care what his intentions are when kneading, and if it is a thick bread-like dough it is obligated in Challah from the time of kneading. The Pitchei ...


7

I go to college and lived with a gentile roommate last semester, and I wish I had someone as considerate; but, let's get started. Obviously make sure to be considerate on Shabbat by leaving the bathroom light on and avoiding any sort of problem that must be solved by breaking one of the Shabbat rules. For example, don't leave something of importance that she ...


7

Let's assume the people eating it are all non-Jews. At that point the only problems (that I can think of) are: cooking meat and milk together, and benefiting from meat-and-milk-cooked-together. If you're just doing the dessert, cleanup, or setup, I can't see that as tangible benefit from the main course. (Feeding it to your dog when you would otherwise ...


7

In Rabbi Eider's Halachos of Shabbos page 322 footnote 657, he quotes a list of Rabbis who say this is assur. In order of his quoting them: Rav Y. Henkin in Euros Yisroel page 122. Tzitz Eliezer chelek 2 siman 6 & 7. Chelek three siman 18. Chelek 7 siman 16. Minchas Yitzchok chelek 4 siman 26. He mentions as well that according to some opinions ...


7

The Mishbetzot Zahav,1 in comment 4 to YD 95 , says (in disagreement with other authorities) that it is forbidden, ab initio, to cook pareve food in a meat pot with the intention of later re-heating it in a dairy pot. He says that this would be similar to "nullifying a prohibition ab initio," which is generally forbidden. Perhaps the Star-K wants to prevent ...


7

Very good question with a simple answer. It used to be made from rennet obtained from the cow's 4th stomach. I recall that almost all Miller's and Migdal cheeses were made this way. As to why this is kosher as well as not considered mixing meat and milk, see this article and this M.Y. question . As this method has become costly and, perhaps, the market has ...


7

Yevamos 63a: אשכחיה רבי יוסי לאליהו א"ל כתיב אעשה לו עזר במה אשה עוזרתו לאדם א"ל אדם מביא חיטין חיטין כוסס פשתן פשתן לובש לא נמצאת מאירה עיניו ומעמידתו על רגליו Rebbi Yosi found Eliyahu. He said to him "it is written 'I shall make for him a helper' - in what way does she help man?" He responded "A man brings [home] wheat -does he ...


6

Sefer HaToda'ah, authored by R' Eliyahu Ki Tov says in (part 2, page 374): ‫וכבר נתפשט המגהג שלא לאכול אפילו תבשיל שנתבשל‬ ‫בו בשר. אבל מותר לאכול תבשיל שיתבשל בקדרה של בשר.‬‏ The custom to not eat even a cooked item that has been cooked with meat has already become popular. But it is permissible to eat a cooked item that was cooked in a meat ...


6

Food cooked by a non-Jew is generally forbidden to be eaten by a Jew by a rabbinic enactment. The purpose of this law is to discourage excessive socializing with non-Jews, out of concerns that it would eventually lead to intermarriage. (There were also concerns that non-kosher ingredients may eventually make their way in.) The food may be kosher in so far ...


6

I'm surprised by this question because there is extensive halachic decisions instructing us as to how we may add water to a pot of cholent, whether on a blech or in a crock pot. Rabbi Moshe Feinstein, zt'l, for example, wrote a decision permitting the adding of water that was kept hot, but not as hot as the contents of the cholent pot, to prevent a cholent ...


6

Yes. And no. Cholent is said to have evolved of a tradition to have hot food on Shabbath. The basis of this tradition seems to be a rabbinic insistence, possibly even a decree, that eating hot food shows that a person is not a karaite, and instead accepts the validity and authority of Torah SheBe'Al Peh. The fear that someone rejected TShB"P was ...


6

In Igros Moshe yoreh deah 4 siman 48 ois 5 he says potato chips should be bishul yisroel, because it is not so clear that they don't need to be. He also adds that "it is like many foods made in factories that people say reasons to be lenient and most people are lenient and with this issur dirabanan one cannot chastise the people who are lenient." The ...


6

In a shiur you can listen to here Rabbi Aryeh Lebowitz discussed some of the issues involved with sous vide which is begun before shabbos. They are: Shehiyah. Leaving foods on a heat source. Garuf Vikatum. Loosely, this refers to treating the heat source. Hatmana. Insulating the food. All these points must be addressed as any one of these can make or ...


6

All sources are from Yeshiva.org.il's detailed article about this. Note that i am relying on them being correct -- i did not check them. As we said in the question, there are two possible issues: Is it being warmed directly by the sun or not? Does the cold water get cooked upon entering? It is most definitely a machloket about whether or not it can be ...


6

I asked this exact question to Rabbi Shlomo Mordechai Breslauer, rav of Bais Tefilo in Monsey, NY. He told me to put the substance on a surface that is not slippery (e.g. a paper plate), and hold it at a 45° angle. If the substance rolls over itself, then it is considered a solid. If if pours, it is considered a liquid.


5

The Chasam Sofer (Y.D. Siman 92) writes that the prohibition of cooking meat and milk together is on the act of cooking, not the outcome. This is in contrast to cooking on Shabbos, which (according to him) is only forbidden if the object being cooking remains in the world. Based on this he explains the ruling of the Meil Tzedoka (Kanfei Yonan Siman 87) that ...


5

The Yerushalmi in question is in Avodah Zarah 4:4 Prof. Shamma Friedman has written about the historical Ben D'rsai (who based on the Yerushalmi was not a Jew). According to this article, Rashi assumes that he was a thief, based on logic and not tradition. Based on the Yerushami, he was a person who aided Rav Yochanan to remove idolatry.


5

Shulchan Oruch Harav rules that one may put raw meat (beef specifically, which takes longer to cook) into a pot and into an oven to cook slowly just before Shabbos. The reasoning is that since it will take a long time to cook, a person will not come to stoke the coals, or otherwise interfere with it and desecrate Shabbos - he knows it needs to cook the ...


5

I think the prohibitions on cooking or deriving benefit would not apply at all when either the meat or the milk comes from a non kosher species of animal (e.g. if the meat was pork), which might be the case here. See Milk and Meat of Non-Kosher Animal Species .


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