Chapter 38 : Laws Concerning Bread that was Baked, Food that was Cooked, and Milk that was Milked by a Non-Jew

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§1

The Sages have forbidden us to eat bread baked by a non-Jew. There are localities, however, that are lenient and they buy bread from a non-Jewish baker when there is no Jewish baker in the vicinity, or even if there is one, but his bread is inferior to that of the non-Jew. But they were not lenient regarding the bread made privately by a non-Jew, except in extraordinary circumstances. If you are traveling on the road and kosher bread is available [in another town] you must wait [and buy kosher bread] [if the town is] within the distance of a parsah. Bread is not considered privately made unless [the non-Jew] made it for his own family, but if he made it to sell, it is considered baker's bread, even though he ordinarily does not [bake for the trade]. Similarly, a baker who makes bread for his family is considered a private person. [And his bread is called private bread.] There is an authority who maintains that in a locality where there are no bakeries, it is even permissible to eat the bread of a non-Jewish, private person, and you do not have to wait for kosher [Jewish] bread, and this is the accepted custom.

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§2

If a Jew throws even one piece of wood into the oven when it is being heated, the bread is permitted and is not considered the bread of a non-Jew.

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§3

The Sages forbid the bread of a non-Jew only if it is made from the five grains; [wheat, barley, oats, rye, spelt] but bread made from legumes [beans, peas, corn etc.] is not considered bread; and is also not forbidden as food cooked by a non-Jew, because it is not fit to be served on the table of kings.

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§4

Bread [of a non-Jew] which has been glazed with eggs, is forbidden because of the eggs on it, for it is then considered as food cooked by a non-Jew. Their wafers [cookies] that are baked in metal pans, since there is reason to suspect that the pan was smeared with non-kosher fat, are forbidden in any event, because the pan has absorbed [non-kosher fat].

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§5

Dough made by a Jew, that is baked by a non-Jew, is worse than bread of a non-Jew and it it is forbidden as is food cooked by a non-Jew, unless the Jew prepared the oven by throwing in a piece of wood. Care must be taken in this regard when sending something to be baked or roasted in an oven of a non-Jewish baker, that a Jew should throw a piece of wood into the oven, or that a Jew should place the bread or pan into the oven.

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§6

If a non-Jew cooked or roasted something which cannot be eaten in its raw state, and is fit to be served on the table of kings, as a relish or dessert, it is forbidden as Bishul Akum. This is true even if it was cooked in a Jew's utensils and in the house of a Jew. But something which is edible in its raw state, or food that is not held in esteem, and would not be served on the table of kings, is not forbidden as food cooked by a non-Jew. You need not be concerned about the utensils of a non-Jew, because it is assumed that most utensils were not used within the past twenty-four hours.

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§7

When a non-Jewish maid works in a Jewish home and does the cooking for the Jewish household, it is customary to be lenient [and to eat the food], because it is impossible that some member of the household did not stoke the fire.

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§8

However if she [the maid] cooks only for herself, it is unlikely that a Jew would stoke the fire—and it is possible that even stoking would be of no avail for this is worse than if she cooks for a Jew. Therefore, if she cooked food which is subject to the rules of food cooked by a non-Jew—then not only is the food forbidden, but even the utensils are forbidden for use in cooking. If they were used inadvertently, a competent Rabbi should be consulted.

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§9

Food cooked by a non-Jew on Shabbos, for a Jew who was sick, should not be eaten after Shabbos even by the sick person if other food is available. The utensils, however, may be used after twenty-four hours.

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§10

Even though an egg is fit to be swallowed raw, nevertheless, since it is only eaten in this manner in unusual circumstances, if it is cooked by a non-Jew, it is forbidden [to be eaten]. This ruling applies to similar types of food.

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§11

Fruits not fully tree-ripened and which are eaten raw only in unusual circumstances, when they are sugar coated by chefs, are forbidden as food cooked by a non-Jew.

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§12

It is permitted to drink beer made from grains or honey, even when sold in the house of a non-Jew, and it is not considered food cooked by a non-Jew, because the grain is neutralized in the water. However, it is necessary to investigate whether or not it was fortified with wine sediment. In localities where Jews are careless and lax, in regard to drinking non-Jewish wine, a conscientious Jew should refrain from drinking even [non-Jewish] beer. In regard to drinking coffee (without milk for with milk it is surely prohibited), chocolate or tea made by a non-Jew, a conscientious Jew should refrain from drinking them. There are authorities, [however,] who permit drinking them occasionally, but as a regular practice it is forbidden.

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§13

Milk, that was milked by a non-Jew, without Jewish supervision, is forbidden; and it is even forbidden to make cheese from it. Initially a Jew must be present when the milking is begun, and see that the milking pail is clean. It is also customary to refrain from milking into a pail generally used by a non-Jew for milking. Non-Jewish maids that milk [the Jews'] cows on the premises of a Jew or in their own barn, if it is situated so that a house of a non-Jew does not obstruct [the view of the milking] and there is no danger of [their drawing] milk from an unclean animal, it is permitted even initially to let them do the milking. But if a non-Jewish house obstructs [the view], it is necessary to have Jewish supervision. Even a minor, male or female over nine years old is sufficient for this purpose.

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§14

Cheese made by a non-Jew is forbidden. But if a Jew supervised the milking, and the making of the cheese, then, if during the process the cheese was owned by a Jew, it is permitted to be eaten. If, however, during the process it was owned by a non-Jew, it is forbidden.

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§15

The use of butter [of a non-Jew] depends on the custom of the various localities. There are communities that do not eat butter made by a non-Jew. There are other communities that do permit its use. If you travel from a community where the butter is not eaten to one where it is eaten, even though you plan to return to your original community, you may eat the butter. And if you travel from a community where the butter is eaten to a place where it is not, you may not eat the butter. Presently [at the time of the author], it is rumored that the butter is adulterated with lard. Therefore, conscientious Jews should refrain from using it.