Parshas Chayei Sara 5785- Intriguing Questions & Answers
Concern of Bishul Akum in Rice Milk
Q: I was asked by someone who wanted to buy a carton of rice milk from overseas and heard there was a concern of bishul akum (cooking by a non-Jew), even though it has a kosher certification indicating everything is kosher. The kashrus organization (not well known) relies on opinions that do not consider this to be bishul akum. The question is: may he be lenient in this case or not?
A: To address this question, we must first understand the process of how rice milk is produced: It is done by cooking rice—a food which is served on king’s tables (foods that are not served on king’s tables are not subject to bishul akum)—until the rice turns into a liquid, after which water is added.
The question arises: Do we say that the rice has become batel (nullified) in the milk and therefore is not forbidden; or perhaps the rice, which became forbidden by the non-Jew’s cooking, remains prohibited even afterward?
R’ Yosef Shalom Elyashiv, zt”l, ruled that in this case, we may apply the opinion of Tosafos (Avodah Zarah 31b, ד”ה ותרוייהו) that the rules of bittul apply to bishul akum as well, and thus if the rice is batel in the water, there is no concern of bishul akum. Therefore, if the rice milk is comprised mostly of water, there may be a basis to be lenient based on this alone.
Indeed, one of the kashrus organizations in Eretz Yisroel received a psak from R’ Elyashiv that they may be lenient based on this opinion of Tosafos. However, I saw in the Sefer Shulchan Melachim that R’ Elyashiv was stringent in this matter and required that soy milk (made through a similar process) be cooked by a Jew to avoid bishul akum!
Rav Yosef Efrati, shlit”a, explained that the kashrus organization specifically asked about soy milk where only the liquid is extracted from the soy, without any pieces of actual soy in the final product, thus allowing leniency per Tosafos’ opinion. However, when parts of the soybean—which are not eaten raw (things that are eaten raw—nechal chai—are not subject to bishul akum) wind up in the drink, it is forbidden.
Additionally, I found a reasoning to permit based on R’ Yisroel Belsky, zt”l, who ruled that if the production process of the milk is done in one stage, such as cooking the rice until it becomes a liquid, we do not regard the cooking as on the rice itself, but rather we immediately view the liquid, which is not fit for a king’s table.
This complex issue involves multiple layers of halachic considerations and different perspectives from leading Poskim.
May One Use a Hot Water Bottle to Relieve Stomach Pains on Shabbos?
Q: A woman who was experiencing pain in her body before Shabbos asked me whether she may prepare a hot water bottle on Shabbos to place on the painful areas.
A: In a case where someone is experiencing severe pain, and there is a real concern about serious issues such as kidney problems, it is permitted to be mechalel Shabbos for such a patient.
For a situation involving significant discomfort but no danger, it seems permitted to use a hot water bottle. Care must be taken to ensure no cold water is present beforehand.
This leniency is grounded in the Gemara (Shabbos 40b), where Rashi and Tosafos debate whether placing a hot water bottle on the stomach is a concern of spilling or refuah. The Mishnah Berurah permits it for significant need, and modern Poskim like Rav Chaim Kanievsky, zt”l, ruled leniently, as today hot water bottles are commonly used even by healthy individuals.
In practice: If someone is suffering from strong stomach pains on Shabbos, they may fill a hot water bottle and place it on the painful area.
Waiting Six Hours After Eating Pareve Food Baked with Meat in the Same Oven
Q: A common question arises regarding pareve food baked in the same oven as meat—must one wait six hours before consuming dairy?
A: If the meat produces zei’ah (steam), the pareve food absorbs its flavor, raising the question of whether it acquires the status of tavshil shel basar (a meat dish).
While some Poskim are stringent in such cases, the majority—including Rav Yosef Shalom Elyashiv, zt”l, and Rav Avigdor Nebenzahl, shlit”a—rule leniently. If the food was baked separately in the same oven, without any discernible taste of meat, there is no obligation to wait six hours, though it is customary to avoid eating it with dairy.
This reflects the general principle that steam alone does not typically confer the full halachic status of meat.
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