YeshivaThe torah world Gateway
Beit Midrash
- Sections
- Chemdat Yamim
- Bemare Habazak - Rabbis Questions
Answer: Indeed, there is a crucial machloket between the Shulchan Aruch and the Rama (Yoreh Deah 113:7) about whether the prohibition of bishul akum is obviated when a Jew lights the fire upon which the food will be placed. The Rama says that this is sufficient, whereas the Shulchan Aruch says that that system works only for bread, but for other foods, a Jew must put the food on an already lit flame.
Your question is whether you, as a host, have to be concerned with the guests’ stringent standards, or whether yours suffice. Let us first focus on your halachic status, as it relates to lifnei iver – not causing another person to commit an aveira. One of the classic examples of violation is a non-nazir giving wine to a nazir (see Avoda Zara 6b), so we see that we follow the laws of the recipient. However, one can argue that the giver knows it is forbidden for the nazir, whereas in our case, one can argue that the same Torah was given to Ashkenazim and Sephardim, just that we disagree on certain details. If an Ashkenazi relies on his system regarding his own eating, why can’t he rely on his own standards regarding the laws of lifnei iver?
The Maharalbach (Shut 121) says that if the food was the subject of a "personal" machloket between the host and the guest, the lenient host would indeed not violate lifnei iver if it was clear to the guest what the food was. However, he posits that if the guest is bound by the minhag of his family or place of origin, then this creates a halachic reality that is analogous (on a lower level) to that of a nazir – i.e., even if the host’s minhag is halachically correct, he still violates lifnei iver because the guest must follow his own stringent minhag. Although there are opinions that say that the host would not violate lifnei iver (see the discussion of the Emunat Shmuel’s opinion in Sdei Chemed, vol. II, pp. 123-128), the accepted opinion is like the Maharalbach (see Shach, YD 119:20; K’tav Sofer, YD 77).
In any case, you would not want to deceive your friend or apply the often incorrect maxim of "ignorance is bliss." The Rama (YD 119:7) is among those who assume that one should not withhold information about a food’s halachic status even regarding a personal machloket. One of the sources is from a complex story involving Rav and Shmuel and a question of pareve food cooked in a fleishig pan, in which Rav says that he knew that Shmuel would not feed him something that Rav believed was forbidden to eat (Chulin 111b).
There is significantly more room for leniency in your case, due to the nature of the machloket between the Shulchan Aruch and Rama. There is an opinion that bishul akum does not apply to the food that a non-Jewish cooks in his employer’s residence (see Shulchan Aruch YD 113:4 with commentaries); both Ashkenazim and Sephardim rule stringently. However, Rav Ovadia Yosef (Yechaveh Da’at V:54) uses the convergence of opinions to rationalize the practice of Sephardim to eat in restaurants and hotels that use the lower Ashkenazi standards on our question. He says that it is possible that the Shulchan Aruch was stringent only in each of the mentioned questions independently. In contrast, in a case where a Jew lit the flame and his non-Jewish employee put the food on the flame, perhaps the Shulchan Aruch would agree it is permitted due to the convergence of the two lenient opinions. That being said, Rav Ovadia presented the matter to rationalize a practice in a difficult situation, whereas you asked about l’chatchila, the proper thing to do, which is to strive for the food to be kosher for your guests without special leniency. If it is very difficult for you to follow the Sephardi approach, you can tell your guests and let them decide whether to rely on Rav Ovadia’s reluctant permission.
Bemare Habazak - Rabbis Questions (654)
Various Rabbis
97 - Losing Tinok Shenishba Status
98 - Feeding A Sephardi Something Permitted
99 - Lack of Unity in “Unified” Minyan
Load More
Rabbis in Midrash
Lessons
fast navigation
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
