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Let's Talk Kashrus Episode 1 > Post=Pesach Pizza Trouble playing video? Scroll down for hosted player The Great Post-Pesach Pizza Rush. Rabbi Fishbane: What you just brought up brings me to another subject. We just discussed potential issues with supermarkets and shops, but then there are the shailos related to restaurants, local bagel stores, and, of course, the pizza shops. I just got an inquiry. Can we let our employees come in on Pesach to turn on the ovens, so that Motzaei Pesach we can get that first pizza out? We’re most vigilant right after Pesach that nothing’s going on, and it’s a big problem. Rabbi Hisiger: Yeah, churning out that pizza within an hour of the zeman… What’s the secret? What’s the real story there? Is the dough sold? Rabbi Fishbane: Yes, many times they’re selling dough, but if done halachically, people buy it. Rabbi Hisiger: Do you have pizza on Motzaei Pesach? Rabbi Fishbane: I’ve got to tell you, in my job as administrator, some years I go to Pesach hotels. Rabbi Hisiger: Right. A topic for a different time. Rabbi Fishbane: Oh my! Listen to this story. It happened at one of the Pesach hotels I was at. In general, at many of these vacations, you almost wouldn’t know it’s Pesach. There’s nothing you can’t get! You’ll have buns at the Chol Hamoed barbecue made from tapioca or whatnot... So one of the things they do in Pesach hotels is a pizza shop. The whole Yom Tov you’re going to line up, you make your own pizza, and it’s delicious. One year, of course, they bring frozen pizza in the trucks, they sell it k’halacha, and Motzaei Yom Tov they start churning out the pizza. Everything’s great - until they run out of frozen pizza! You’d think the olam at the Pesach hotel hasn’t eaten in a week. Before Yom Tov, we give the staff what is called a “sensitivity training.” In addition to halachic concerns that we train them in, we’ll sometimes prepare them for what they are about to experience. I like to call it “three Thanksgiving meals a day.” I often joke that Pesach hotels should start charging by weight. They weigh you when you come in, and weigh you when you leave, and charge you per pound. Jokes aside, that year, on Motzaei Pesach, they ran out of frozen pizza. So they took the leftover kosher l’Pesach pizza, which was gluten-free, and no one knew the difference! It was so good! So here’s my dilemma as a rav hamachshir. Do I get up and announce, “Rabbosai, stop washing netilas yadayim. It’s gluten free!” Do I reveal the secret? Of course, we go with hala cha, period. But I just remember that year because it was quite amusing. So, yes, it is difficult to churn out enough pizzas and you have to be innovative, alert, and knowledgeable. For example, the pizza ovens, in order for them to be heated up and ready to churn out the goods, are kept on low during the second days of Yom Tov. There are shailos that you need to be prepared for. Rabbi Hisiger: Thank you, Rabbi Fishbane. The Kashrus Awareness Campaign receives guidance from AKO, an umbrella association of kashrus organizations. We do not intend to render halachic decisions, nor do we affiliate with, nor endorse the contents of linked material. The project's mission is to inform and educate the kosher consumer to know what to look out for and what to inquire about., after all, sh’alas chochom is chatzi teshuvah. For all questions you have regarding halachah, please ask you local Rav for guidance.

Ep 2: Shopping after Pesach + Taking shots at Bourbon Trouble playing video? Scroll down for hosted player Is that chometz in your shopping cart? The relief of walking into a supermarket after Pesach and being able to buy anything is a welcome reprieve from checking labels and avoiding so many products. Don’t trust your instincts blindly, though. If it’s chometz she’avar alav haPesach, it may be more than you bargained for. What’s the deal with my mega post-Pesach restocking order? Join a revealing conversation between R’ Yitzchok Hisiger and R’ Sholem Fishbane, Kashrus administrator of the Chicago Rabbinical Council and Executive Director of AKO, the Association of Kashrus Organizations as they guide you on what to add to your cart. The following is a loose transcript of the Q&A session. Rabbi Yitzchok Hisiger: I think most people grapple with chometz she’avar alav haPesach every year. What am I allowed to buy? Where am I allowed to buy? What’s the answer? Rabbi Sholem Fishbane: Well, I wish there was a short answer. The truth is, that every year it changes. Recently an AKO post-Pesach committee was created, it is chaired by Rabbi Yaakov Luban from the OU. Members of the kashrus agencies come together to share i nformation and work on specific issues. The first thing we do when it comes to chometz after Pesach is we look at the national chains and distributors and try to figure out whether they are Jewish owned. Then we get into the more complicated scenarios where stores are partially owned by Yidden, or when the key decision makers are Jewish. All of these obviously have major ramifications on halacha. After all the research is done, we then look at the practical applications. The way we divide the post-Pesach list is by category. We list all those that have no Jewish involvement, like CVS, Sam's Club, and Wegmans.The next category is the publicly traded companies with a non-Jewish owner and several Jewish distributors. To point out an example of a problem that arose, last year the frozen section at Target was under one category and the non-frozen items were in another; there were two different distributors. Which means we need to be extra vigilant before we rely blindly. If you’re able to buy from the Target frozen section, that doesn't mean that you can buy their produce. Additionally, the store lists change from year to year, especially with COVID related supply chain disruptions. The scrambling for products has changed everything. Chometz she’avar alav haPesach is a very serious inyan, and consumers should stay informed about industry changes like these. I want to share a story that emphasizes the importance of properly researching the validity of mechirah over Pesach. A Rabbi, a Senator, and a Distiller raise the Bar Many years ago, we were invited to a large bourbon and spirits factory. They asked us to certify their product for their Israel market. The problem was interesting, because in Eretz Yisroel, the Rabbanut is very makpid on yoshon. So the question at hand is, was the wheat used to make the vodka, yoshon? I remember we walked through the factory and then we sat down to discuss the matter with them. As I was getting up, I said, “Oh, I forgot to ask one thing, by the way, is this factory Jewish-owned?” He looks at me and says, “Yeah.” I said, “Is it fully Jewish-owned?” And he said, “I can’t tell you that.” And I asked, “Do you know if the chometz was sold?” He had no idea what I was talking about. He thought we were talking about mevushal because they knew that when they donated to the local Federation, it always had to be mevushal. So he says, “But Rabbi, it was co oked!” The halacha of chometz she’avar alav haPesach was so foreign to him. It took six months to research if he was actually Jewish, not just from his father, or ‘culturally Jewish’. He happened to be well-known within the political circles, so we ended up calling a senator who grew up with him. We also had to investigate if it was fully Jewish-owned. Anyway, it was a fascinating halachic question. So Reb Yitzchok, let me ask you, if you were the owner and I, or any other Rav Hamachshir, knew that this is chometz she’avar alav haPesach which we assume Chazal made to encourage you the owner to not have chometz on pesach. Do I have to announce that to the world? In Brisker terms, is it a din on the gavra or is it on the cheftza? Now, one of the things AKO has is what we call an AKO Beis Din. It doesn’t convene often, but when it does, boy, is it a serious thing. The poskim of the major agencies come together to solve very complex sh’ailos. We had to gather the Beis Din for this, because since this individual owned so many products this problem was so far-reaching. It would affect Jewish events, simchos, and individual consumption all over. The Beis Din came to the maskanah that yes, chometz she’avar alav haPesach is so serious in the eyes of Chazal and I must raise awareness about this. So R’ Yitzchok, can you imagine the call I had to make to this factory? “Yeah, I just want to follow up on your request to be kosher, well, not only can you not be kosher, but I’m about to tell the world that the majority of your products may not be used.” Boy, did that not go over well. But sometimes the Ribono shel Olam shows that when you do the right thing, it works out. I don’t remember how much later it was, but one day the guy called us back and said, “You know what? We were so impressed with your authenticity, it was an incredibly uncomfortable thing for you to do what you did, it could have had legal ramifications too, but you just stuck to the letter of Jewish law.” And then he tells me “I want to do this right, what can we do to make our product kosher?” I said, “Well, generally when you have a company that’s Jewish-owned, we sell the chometz before Pesach and buy it back after Pesach”. He looks at me and says, “Well, according to federal law, every time I buy or sell liquor I’m required to pay tax, that’s going to cost me at least $300 Million in taxes every Passover!” He looks at me and says, “Well, according to federal law, every time I buy or sell liquor I’m required to pay tax, that’s going to cost me at least $300 Million in taxes every Passover!” Rabbi Hisiger: For real? Rabbi Fishbane: Yes, since it’s a bona fide sale. I start throwing at him Chasam Sofers, but he cut me off and asked, “Rabbi, is this a real sale or not?” And I tell him “Of course it’s a real sale.” In the end we came up with a creative solution. He agreed to put away a hundred barrels every year so that a non-Jewish person would own it fully all the way until bottling. They would also mark off the barrels so they wouldn’t be touched, and in 10 years we’d have authentically kosher bourbon! Rabbi Hisiger: Ingenious. Did he have to pay tax on that? Rabbi Fishbane: No, it was a different type of sale. But the point I want to bring out with this is his question, which really sheds light on the whole inyan of chometz she’avar alav haPesach. Most of the sales, when done right, are legitimate. But the issue is that some factories stay open on Pesach and continue to operate as if that contract did nothing to them, that is somewhat of a ha’arama. The tzibbur wants to stay away from that. They take this very seriously. So part of the research into where you can and cannot shop after Pesach includes investigating the type of mechira that was done. The bourbon industry has spilled over from being the safest walk-a-straight-line mashkeh to an area fraught with kashrus problems. This is because, inherently, bourbon is an aged drink. Can mashgichim delve into years of shared ownership and aging processes? Rabbi Hisiger: In regards to chometz she’avar alav haPesach, why is there more of a concern with bourbon than other whiskeys? Rabbi Fishbane: Good question. Bourbon is American-made, so it happens to pass through many Jewish hands, whether at the bottling process, the storing, or the distribution, or even behind the scenes. For example, when a bourbon manufacturer runs out of the base alcohol, they might buy it from the Jewish fellow down the block. It’s much more prevalent than with scotch, which is less of a Jewish-owned industry out in Scotland, or Irish whiskey. So bourbon does have more Jewish involvement. Let’s contrast that with the typical application we’d receive to certify potato chips. Day One: application received. On that same day, you can watch the potato be removed from the ground, scrubbed, sliced, fried, with bishul Yisroel ensured if you’re machmir. The next day, it’s in a bag and you’re snacking to your heart’s content, creating a mess in your car. Right? Not so with bourbon. Bourbons are aged. So when you walk into a factory, you need some intel to figure out, okay, what happened here? It’s one of the things that we mashgichim need to have: time machines! You’ve got to recreate the scene. What happened here eight years ago? It’s quite fascinating. Just a short time ago, in relation to kashrus, bourbon was the safest drink; four ingredients, nothing else. I have to tell you that it has exploded the industry. We’ve gotten more knowledge, and it’s not so pashut anymore. Little did I realize that people actually buy barrels and age them in their own basements! There was a yungerman from Lakewood who purchased several hundred thousand dollars of bourbon from a Jewish-owned company that never sold their chometz. He aged it in his cellar, and boy, what a nisayon to have! Should he pour it all down the drain? Can he give it away? These are real shailos for a rav. It’s not pashut. Are you allowed to give it away? How far does the gezeirah of chometz she’avar alav haPesach go? Rabbi Hisiger: That’s a straight up tough shot to swallow. Now, one of the things that became very popular on Motzaei Pesach, especially among bnei Torah, is to seek out non-Jewish establishments from where to purchase beer and spirits from. People don’t want to rely on a mechirah. I’m not looking to stir up controversy. I’m asking a very practical question. What would you advise them to do? Should they go to their local Jewish grocery store, which ostensibly conducted a bona fide mechirah? Or should they purchase from a local ShopRite? Is there a better mehalech? We’re talking about Motzaei Pesach, or before a couple of days have passed. Where should one buy bourbon? Plus, there’s the mitzvah of v’hechzakta bo to reckon with. Rabbi Fishbane: If you’ve really done your research and that particular supermarket is b’emes not a Jewish-owned establishment, that is a better choice for those who don’t want to rely on the mechirah. But on the other hand, if you are mesupak about the ownership of that chain, or if the distribution company might be Jewish-owned, you might as well purchase from a frum ehrliche Yid who did the mechirah k’halacha. I’m not here to pasken l’halacha. I’m just raising the questions that an educated consumer would wish to be informed about. After all, she’ailas chacham is chatzi teshuvah. In One Shot: With Jewish involvement being more prevalent in the bourbon industry, coupled with its aged properties, an educated consumer should inquire before imbibing. As with all the topics we’re discussing here, the yochid should follow the guidance of their own rav, because indeed there are many who machshir even if the company was jewish owned, specifically when it comes to schnapps. The Takeaway: Your to-do list: Don’t extrapolate from year to year. Seek out available lists from major Kashrus agencies that you trust, and follow their guidelines. A note of caution: make sure you obtain the most recent information compiled for this year. Terms Defined: Chometz She’avar alav HaPesach is a Gezeira d’rabbanan forbidding chometz that was in the possession of a Jew over Pesach. Since the Onesh for Chometz B’Pesach is Kareis, the rabbanan instituted this as a protective measure, and they were very strict about it. The Kashrus Awareness Campaign receives guidance from AKO, an umbrella association of kashrus organizations. We do not intend to render halachic decisions, nor do we affiliate with, nor endorse the contents of linked material. The project's mission is to inform and educate the kosher consumer to know what to look out for and what to inquire about., after all, sh’alas chochom is chatzi teshuvah. For all questions you have regarding halachah, please ask you local Rav for guidance.

Episode 3 - The Rising Issue with Sourdough Bread Trouble playing video? Scroll down for hosted player According to a US News & World Report survey, 85% of people reported a change to eating and food preparation due to COVID – and some healthy habits seem to be staying. The rising popularity of sourdough, whether baked at home or commercially, is one of the prominent new diet changes. How does a kashrus issue finish off your starter after Pesach? Rabbi Hisiger: Chometz she'avar alav HaPesach is very relevant with regards to sourdough breads. They’ve become very, very popular nowadays. Today, wherever you go, it's sourdough this and sourdough that. People are making sourdough in their houses and selling it, which is another topic for another day. There's the starter of the sourdough, which is mamish se'or; it's real chometz. Rabbi Fishbane: When we were growing up, sourdough bread was something that they made in the bakery once a week, and they barely sold half of it. You’re right - it is mamish se'or. I think it definitely gained popularity during COVID. In general, the way we eat and prepare food has changed drastically during COVID, because people were home a lot and they started tinkering with various ideas. Our “inner chef” emerged and this fad took off. Rabbi Hisiger: Is sourdough an issue after Pesach? Is it something that people could sell and still use after Yom Tov? Rabbi Fishbane: It's an interesting shailah, and this might make for a geshmake Shabbos Hagadol drasha. Starter, as you know, takes weeks to ferment in order for it to get to that desired state of se'or. Since it's so time-consuming to create, so valuable, and the conditions have to be so right in order to produce it, when you sell it, there’s something called rotzeh b'kiyumo. You don't want the purchaser to come and say, "Okay, thank you very much. Here's $500 for that sourdough and I'll see you next year." It's not so simple. Here is one of those times when you, as a consumer, need to know the shailah in order to ask the rav before. Rotzeh b'kiyumo - does the person really want to sell the item? Rabbi Hisiger: You're saying that the answer is too complicated for this forum, but it's definitely something that people have to keep in mind when they sell their chometz. Rabbi Fishbane: Yes, it is a shailah that has become more relevant to our generation, and consumers should consult with their rabbanim as to their opinions on selling sourdough starter over Pesach. (This shailah is only concerning the sale of personal sourdough starters. Rotzeh b’kiyumo would essentially leave you in possession of chometz on Pesach, and therefore even after Pesach it would still be assur b’hana’ah. Regarding buying from a store after Pesach, however, there is no concern, because even if the sale is rotzeh b’kiyumo, that is only a personal issur hana’ah for the person who sold it. I’m not here to pasken l’halacha. I’m just raising the issues that an educated consumer would want to know more about. After all, she’ailas chacham is chatzi teshuvah. The Takeaway: From Start to Finish Sourdough starters are a work of heart. Even if sold over Pesach, it’s questionable if the seller was truly willing to part with it, and if they are anxious for it to be returned. Ask your rav before you get started. Is the mechirah of sourdough considered legitimate? This shailah is only concerning the sale of personal sourdough starters. Rotzeh b’kiyumo would essentially leave you in possession of chometz on Pesach, and therefore even after Pesach it would still be assur b’hana’ah. Regarding buying from a store after Pesach, however, there is no concern, because even if the sale is rotzeh b’kiyumo, that is only a personal issur hana’ah for the person who sold it. Terms Defined: "Rotzeh B’kiyumo” The term rotzeh b’kiyumooriginates in Maseches Avodah Zarah. If you desire an object's existence, then it is as if you are deriving hana'ah (benefit) from it. Regarding most chometz that people sell, if the gentile would eat it and pay them fair market value, they would be more than happy. In this case, people would not want the gentile to eat it and pay them for it, because of all the hard work involved in the starter. Thus, it would present a problem of rotzeh b’kiyumo - wanting its existence. The Kashrus Awareness Campaign receives guidance from AKO, an umbrella association of kashrus organizations. We do not intend to render halachic decisions, nor do we affiliate with, nor endorse the contents of linked material. The project's mission is to inform and educate the kosher consumer to know what to look out for and what to inquire about., after all, sh’alas chochom is chatzi teshuvah. For all questions you have regarding halachah, please ask you local Rav for guidance.

Ep 2 Part B Trouble playing video? Scroll down for hosted player A Rabbi, a Senator, and a Distiller raise the Bar Many years ago, we were invited to a large bourbon and spirits factory. They asked us to certify their product for their Israel market. The problem was interesting, because in Eretz Yisroel, the Rabbanut is very makpid on yoshon. So the question at hand is, was the wheat used to make the vodka, yoshon? I remember we walked through the factory and then we sat down to discuss the matter with them. As I was getting up, I said, “Oh, I forgot to ask one thing, by the way, is this factory Jewish-owned?” He looks at me and says, “Yeah.” I said, “Is it fully Jewish-owned?” And he said, “I can’t tell you that.” And I asked, “Do you know if the chometz was sold?” He had no idea what I was talking about. He thought we were talking about mevushal because they knew that when they donated to the local Federation, it always had to be mevushal. So he says, “But Rabbi, it was co oked!” The halacha of chometz she’avar alav haPesach was so foreign to him. It took six months to research if he was actually Jewish, not just from his father, or ‘culturally Jewish’. He happened to be well-known within the political circles, so we ended up calling a senator who grew up with him. We also had to investigate if it was fully Jewish-owned. Anyway, it was a fascinating halachic question. So Reb Yitzchok, let me ask you, if you were the owner and I, or any other Rav Hamachshir, knew that this is chometz she’avar alav haPesach which we assume Chazal made to encourage you the owner to not have chometz on pesach. Do I have to announce that to the world? In Brisker terms, is it a din on the gavra or is it on the cheftza? Now, one of the things AKO has is what we call an AKO Beis Din. It doesn’t convene often, but when it does, boy, is it a serious thing. The poskim of the major agencies come together to solve very complex sh’ailos. We had to gather the Beis Din for this, because since this individual owned so many products this problem was so far-reaching. It would affect Jewish events, simchos, and individual consumption all over. The Beis Din came to the maskanah that yes, chometz she’avar alav haPesach is so serious in the eyes of Chazal and I must raise awareness about this. So R’ Yitzchok, can you imagine the call I had to make to this factory? “Yeah, I just want to follow up on your request to be kosher, well, not only can you not be kosher, but I’m about to tell the world that the majority of your products may not be used.” Boy, did that not go over well. But sometimes the Ribono shel Olam shows that when you do the right thing, it works out. I don’t remember how much later it was, but one day the guy called us back and said, “You know what? We were so impressed with your authenticity, it was an incredibly uncomfortable thing for you to do what you did, it could have had legal ramifications too, but you just stuck to the letter of Jewish law.” And then he tells me “I want to do this right, what can we do to make our product kosher?” I said, “Well, generally when you have a company that’s Jewish-owned, we sell the chometz before Pesach and buy it back after Pesach”. He looks at me and says, “Well, according to federal law, every time I buy or sell liquor I’m required to pay tax, that’s going to cost me at least $300 Million in taxes every Passover!” He looks at me and says, “Well, according to federal law, every time I buy or sell liquor I’m required to pay tax, that’s going to cost me at least $300 Million in taxes every Passover!” Rabbi Hisiger: For real? Rabbi Fishbane: Yes, since it’s a bona fide sale. I start throwing at him Chasam Sofers, but he cut me off and asked, “Rabbi, is this a real sale or not?” And I tell him “Of course it’s a real sale.” In the end we came up with a creative solution. He agreed to put away a hundred barrels every year so that a non-Jewish person would own it fully all the way until bottling. They would also mark off the barrels so they wouldn’t be touched, and in 10 years we’d have authentically kosher bourbon! Rabbi Hisiger: Ingenious. Did he have to pay tax on that? Rabbi Fishbane: No, it was a different type of sale. But the point I want to bring out with this is his question, which really sheds light on the whole inyan of chometz she’avar alav haPesach. Most of the sales, when done right, are legitimate. But the issue is that some factories stay open on Pesach and continue to operate as if that contract did nothing to them, that is somewhat of a ha’arama. The tzibbur wants to stay away from that. They take this very seriously. So part of the research into where you can and cannot shop after Pesach includes investigating the type of mechira that was done. The bourbon industry has spilled over from being the safest walk-a-straight-line mashkeh to an area fraught with kashrus problems. This is because, inherently, bourbon is an aged drink. Can mashgichim delve into years of shared ownership and aging processes? Rabbi Hisiger: In regards to chometz she’avar alav haPesach, why is there more of a concern with bourbon than other whiskeys? Rabbi Fishbane: Good question. Bourbon is American-made, so it happens to pass through many Jewish hands, whether at the bottling process, the storing, or the distribution, or even behind the scenes. For example, when a bourbon manufacturer runs out of the base alcohol, they might buy it from the Jewish fellow down the block. It’s much more prevalent than with scotch, which is less of a Jewish-owned industry out in Scotland, or Irish whiskey. So bourbon does have more Jewish involvement. Let’s contrast that with the typical application we’d receive to certify potato chips. Day One: application received. On that same day, you can watch the potato be removed from the ground, scrubbed, sliced, fried, with bishul Yisroel ensured if you’re machmir. The next day, it’s in a bag and you’re snacking to your heart’s content, creating a mess in your car. Right? Not so with bourbon. Bourbons are aged. So when you walk into a factory, you need some intel to figure out, okay, what happened here? It’s one of the things that we mashgichim need to have: time machines! You’ve got to recreate the scene. What happened here eight years ago? It’s quite fascinating. Just a short time ago, in relation to kashrus, bourbon was the safest drink; four ingredients, nothing else. I have to tell you that it has exploded the industry. We’ve gotten more knowledge, and it’s not so pashut anymore. Little did I realize that people actually buy barrels and age them in their own basements! There was a yungerman from Lakewood who purchased several hundred thousand dollars of bourbon from a Jewish-owned company that never sold their chometz. He aged it in his cellar, and boy, what a nisayon to have! Should he pour it all down the drain? Can he give it away? These are real shailos for a rav. It’s not pashut. Are you allowed to give it away? How far does the gezeirah of chometz she’avar alav haPesach go? Rabbi Hisiger: That’s a straight up tough shot to swallow. Now, one of the things that became very popular on Motzaei Pesach, especially among bnei Torah, is to seek out non-Jewish establishments from where to purchase beer and spirits from. People don’t want to rely on a mechirah. I’m not looking to stir up controversy. I’m asking a very practical question. What would you advise them to do? Should they go to their local Jewish grocery store, which ostensibly conducted a bona fide mechirah? Or should they purchase from a local ShopRite? Is there a better mehalech? We’re talking about Motzaei Pesach, or before a couple of days have passed. Where should one buy bourbon? Plus, there’s the mitzvah of v’hechzakta bo to reckon with. Rabbi Fishbane: If you’ve really done your research and that particular supermarket is b’emes not a Jewish-owned establishment, that is a better choice for those who don’t want to rely on the mechirah. But on the other hand, if you are mesupak about the ownership of that chain, or if the distribution company might be Jewish-owned, you might as well purchase from a frum ehrliche Yid who did the mechirah k’halacha. I’m not here to pasken l’halacha. I’m just raising the questions that an educated consumer would wish to be informed about. After all, she’ailas chacham is chatzi teshuvah. In One Shot: With Jewish involvement being more prevalent in the bourbon industry, coupled with its aged properties, an educated consumer should inquire before imbibing. As with all the topics we’re discussing here, the yochid should follow the guidance of their own rav, because indeed there are many who machshir even if the company was jewish owned, specifically when it comes to schnapps. The Takeaway: Your to-do list: Don’t extrapolate from year to year. Seek out available lists from major Kashrus agencies that you trust, and follow their guidelines. A note of caution: make sure you obtain the most recent information compiled for this year. Terms Defined: Chometz She’avar alav HaPesach is a Gezeira d’rabbanan forbidding chometz that was in the possession of a Jew over Pesach. Since the Onesh for Chometz B’Pesach is Kareis, the rabbanan instituted this as a protective measure, and they were very strict about it. The Kashrus Awareness Campaign receives guidance from AKO, an umbrella association of kashrus organizations. We do not intend to render halachic decisions, nor do we affiliate with, nor endorse the contents of linked material. The project's mission is to inform and educate the kosher consumer to know what to look out for and what to inquire about., after all, sh’alas chochom is chatzi teshuvah. For all questions you have regarding halachah, please ask you local Rav for guidance.

Cholov Yisroel and Non Cow Milks By: Rabbi Yoni Rappaport, Rabbinic Coordinator

Kashrus News Running a kashrus organization can be a challenging job. Establishing standards and procedures and ensuring compliance is a daunting responsibility. From May 8th through May 10th, leaders of kashrus organizations from around the world joined together for three days of sharing best practices, shiurim, hands-on demonstrations, networking, chizuk, and celebration. Held in Iselin, NJ, the convention was facilitated by AKO (Association of Kashrus Organizations). Founded in 1985 and representing 108 kashrus organizations, AKO has enabled the kashrus industry to unite, establish standards, and meet global challenges. With over 150 participants, the convention was led by Rabbi Sholem Fishbane, Executive Director of AKO and Kashrus Administrator of the Chicago Rabbinical Council (cRc), and hosted by Kof-K Kosher Supervision, where Rabbi Ari Senter and Rabbi Moshe Reich, together with the entire Kof-K staff truly made it a memorable convention. A highlight of this convention (there are two every year, one focusing on industrial supervision, and one catering to local certifiers) was undoubtedly the siyum haShas and hachnasas Sefer Torah in memory of Rabbi Zecharia Senter, Founder and Rabbinic Director of the Kof-K for half a century, and Rabbi Don Yoel Levy, who led the OK for 33 years. The two men, who passed away on the final day of Pesach, exactly one year apart, were remembered as visionary leaders who broadened the frontiers and raised the standards of kosher supervision. The hands-on demonstrations and workshops included one on nikkur (removing the forbidden fats from mammals), for which almost an entire cow was brought into the conference hall, and one on kosher fish, during which more than 20 pieces of fish — both kosher and non-kosher — were inspected and displayed. In an industry where even the smallest details can make a big difference, there were no less than three sessions focusing on leafy greens: one by the Hisachdus Harobonim on the art of checking for bugs, one by Cincinnati Kosher on vertical farming, and one by the Star-K on the reliability of triple-washed lettuce. Other highlights included a demonstration by the OU on safely kashering commercial equipment, a thoughtful presentation of new research on the issue of displaced abomasum in cows, and a lively debate on publishing lists of items not requiring certification. Many participants reported having gained greatly from a question-and-answer session with Rav Dovid Cohen, leader of the Gvul Yavetz community in Brooklyn, who addressed many ethical and moral dilemmas, and an inspirational talk was given by Rabbi Meyer Yedid, Rosh Yeshivah of YDE and Rabbi of Congregation Shaare Zion. “Throughout the conference, the achdus was palatable,” said Rabbi Fishbane. “Where else do you have competitors helping each other out, sharing tips of the trade, and working together in harmony? At the end of the day, we all work for one Boss, and we’re all here to do His work.”

Cholov Yisroel Available on Star K Website Approximately 25 years ago, a serious revelation was brought to the fore that affected the entire dairy industry. It concerned a unique condition that occurs in certain dairy cows. At times, due to poor diet, a cow’s stomach can produce gas causing it to twist and dislodge, which creates a blockage of the intestinal tract. If left alone and not rectified, the cow will die. This displacement condition is known as a ‘displaced abomasum’ (DA for short). What are the halachic implications of corrective surgery? In order to understand the problems associated with corrective surgery, let’s take a short lesson in kosher anatomy. The Torah clearly defines the kosher criteria for a cow. The cow must have a split cloven hoof – שסעת‭ ‬שסע and chew its cud –‭ ‬מעלת‭ ‬גרה. A species that chews its cud is known as a ruminant. We have been taught that a cow has four stomachs. The cow’s stomach is actually divided into four parts: the rumen – כרס, the reticulum – בית‭ ‬הכוסות, the omasum – המסס, and the abomasum – קיבה. The food enters the כרס (rumen) from the ושט (esophagus) and exits the קיבה (abomasum) into the small intestine – דקין. In the event that a cow develops a digestive blockage, the bloat can twist the abomasum and displace it. The cow will then require medical treatment to correct the displacement. A veterinarian may employ different methods to correct the displaced abomasum; some invasive, and some non–invasive. All too often, the veterinarian will have to puncture the‭ ‬abomasum to release the gas build–up and to relieve the cow. This puncture results in what the Shulchan Aruch calls a נקב (puncture, or hole) in the abomasum. Even if the veterinarian untwists the abomasum manually, the abomasum is often sutured into place to anchor it so it will not become displaced again. Suturing the קיבה can potentially puncture it. The Shulchan Aruch lists the puncturing of the קיבה as a disqualification for a treifa. Although the cow has been saved and recovers quite quickly, becoming a great milker, the הביקה‭ ‬תביקנ, albeit healed, is viewed by cholov yisroel certifiers as a s’fek treifa and the cow is disqualified for milk production. If the DA cow remains in the herd, tracking it is a daunting task for the mashgiach. Systems have to be set up along with special tagging and separate milking to isolate these cows so that they do not mingle with the rest of the herd. Cholov yisroel productions supervise separate DA milking. Moreover, when a farm wants to qualify for cholov yisroel production, the mashgiach has to delve into the history of each cow to assure that no post–operative DA cow has been integrated into the herd. Other kosher certifications do not want to risk DA comingling. To that end, any cow that has been diagnosed with a DA (when milk production drops) is immediately sold and taken off the farm. It is STAR–K’s policy at Pride of the Farm to sell any cow diagnosed with a DA and to remove the cow from the herd, ensuring there is no inadvertent comingling at the chaliva. All cows in the Pride of the Farm herd have been birthed and raised on the premises, allowing for meticulous record keeping and assurance that no DA cow has been integrated into the herd. The Spillover Additional notes about DA By: R’ Manes Blumenfrucht, מחבר‭ ‬ספר‭ ‬חָלב‭ ‬טריפה The above-mentioned systems that are used to avoid the DA issue only pertains to cholov yisroel milk, since the mashgichim who visit the farms can remove DA cows. However, for those who consume cholov stam products (relying on the ruling of Rav Moshe Feinstein z”l that government supervision suffices), the DA issue is seemingly still relevant- since those farms do not have mashgichim on premises removing DA cows. Nonetheless, it does not seem that one has to be concerned with the DA issue vis-a-vis cholov stam products. Recent research has shown that the issue of DA varies from farm to farm. Some farms have high incidence of DA, while others employ various methods to help prevent the disease altogether. Additionally, many farms do not operate on those cows, opting instead to cull them. Since the milk is at most assur miderabanan (מין‭ ‬במינו‭ ‬בטל‭ ‬ברוב מן‭ ‬התורה), and one cannot trace milk products back to their source farm (and determine if the farm had high incidence of DA), there is a strong basis to permit the milk based on safek d’rabanan l’kulah and כל דפריש‭ ‬מרובא‭ ‬פריש. For an in-depth analysis of how the DA issue pertains nowadays to cholov stam, see sefer Cholov Treifah‭ ‬סימן‭ ‬י"ט.

Cholov Yisroel Available on Star K Website The chaliva mashgiach neither slumbers nor sleeps. There is so much more that must meet the keen eye of a contemporary cholov yisroel mashgiach. When I grew up in Washington, D.C., cholov yisroel was a totally unknown term, an unknown entity, and certainly an unknown milk bottle in the refrigerator. But times have changed. Today, cholov yisroel is a burgeoning industry, ranging from ice cream novelties to energy bars. However, some things never change. Whether you are milking the family cow in Sarnick or overseeing a major milking of a herd of 25,000 cows on a mega farm on the west coast, halacha is uncompromising. Implementing the halacha is far more challenging and far more daunting for a mashgiach who oversees a major dairy farm operation. It requires understanding milking procedures, computer systems, inventory control, dedication, a lot of stamina and, above all, yiras Shamayim. In order to understand the responsibilities of a contemporary chaliva mashgiach, let’s take a cholov yisroel refresher course. Introduction There is a general halachic principle governing milk coming from a kosher mammal, כל‭ ‬היוצא‭ ‬מן‭ ‬הטהור‭ ‬טהור‭ ‬כל‭ ‬היוצא‭ ‬מן‭ ‬הטמא‭ ‬טמא‭.‬ Milk coming from a “pure” kosher species is kosher; milk coming from a “non-pure” non-kosher species is not. Hence, milk coming from cows, goats, and sheep is kosher, while milk coming from camels, horses, and pigs is not. The principle is clear: A mashgiach certainly knows how to discern between a cow and a horse. However, what requirements did our chachomim implement to ensure that the carton of milk in your refrigerator is 100% kosher and unadulterated cow’s milk? Since it was a known practice amongst farmers years ago to mix non-kosher milk with kosher milk, chazal forbade the use of unsupervised milk. Even in a situation where adulteration was slim to far-fetched, the gezeira of our chachomim had to be upheld. How does halacha define supervised milk? What safeguards, or in contemporary terms, what kosher quality controls, were instituted? The cholov yisroel criteria is two-fold: 1) the cleanliness of the keilim and 2) the presence of the mashgiach at the onset of the milking‭ (‬התחלת‭ ‬החליבה‭). ‬In the olden days, prior to the milking, a mashgiach had to make sure the keili (milk pail) was perfectly clean and he had to witness the beginning of the milking. In the event that many cows were being milked at the same time, the mashgiach had to make intermittent inspections throughout the milking session. At the completion of the milking, to ensure the integrity of the milk, the collection pail was sealed. Even if there weren’t any non-kosher animals on the farm, this standard could not be compromised. The milk that has been supervised following these protocols is called “cholov yisroel”. On a modern dairy farm, the milk pail has been replaced with pumps, lines, hoses, and chillers leading into large holding tanks. Furthermore, the logistics of maintaining cholov yisroel on large dairy operations with thousands of cattle requires meticulous oversight and record keeping. In many cases, the bottling facility and the milking parlor are designated to the same location. The milk is then transported from the milking parlor to a bottling facility. It is the mashgiach’s duty to ensure that the transporting tanker is clean and has been properly sealed with the mashgiach’s personal chasima (seal) during transport to the bottling facility, where another mashgiach receives the cholov yisroel milk tanker for further processing. When a dairy tanker arrives at the bottling facility, the mashgiach must be present for the offloading. Milk is offloaded to a holding tank dedicated to cholov yisroel. Obviously, the kosher cleanliness has to be approved by the mashgiach, and the port of the holding tank must be sealed with the mashgiach’s kosher seals. In rare instances, the fluid milk production and the bottling facility are in the same location. Those dairies are known as producer packagers. There are only a few producer packagers in the U.S.; Pride of the Farm cholov yisroel is fortunate to be produced in such a facility. Furthermore, Pride of the Farm’s producer packager exclusively produces and bottles cholov yisroel. Most bottling facilities are not exclusive to cholov yisroel. In a common bottling facility, a mashgiach will have to be trained to follow lines, track tanks, kasher equipment, and institute a system whereby the cholov yisroel products will be properly segregated. Bottle B’rov Prior to bottling, the raw milk has to travel through a complex network of pasteurization, separation, and homogenization. The raw milk is separated into skim milk and fresh cream, which are stored in dedicated holding tanks. Fluid milk is bottled in a sequence: Skim milk, 1%, 2%, and whole. The appropriate percentage of cream is added back into the milk to create the various varieties of fluid milk. The remaining cream is used to make heavy cream, ice cream, or whipping cream, and can also be churned into butter. In addition, a dairy plant can produce chocolate and flavored milks, buttermilk, liquid yogurt shakes, yogurt, and sour cream, as well as juices and other drinks. Therefore, a contemporary cholov yisroel mashgiach has to be a heads-up supervisor as well as a skilled quality control manager. In a labyrinth of pipes and holding tanks, a mashgiach must have a clear picture of the kosher lay of the land. The mashgiach must also be skilled in ingredient recognition of stabilizers, emulsifiers, flavors, and cultures. Not only do these ingredients have to be kosher, they also have to be cholov yisroel or cholov yisroel-compatible. There is much more to bottled milk than meets the eye. Programmed for Success A typical bottling facility is not a 9-to-5 operation; bottling conceivably takes place at all hours of the day. What safeguards have been implemented to ensure that a mashgiach is present at the beginning of the cholov yisroel bottling? Years ago, my dear chaver, Rabbi Mordechai Ungar, hit on a great idea. Milk used to be sold in paper containers. The ‘Sell By’ date was manually stamped on the gable at the top of the carton. Rabbi Ungar’s suggestion for kosher quality control was the addition of Hebrew characters into the ‘Sell By’ block of letters and numbers. The Hebrew characters represented the Hebrew date that corresponded to the ‘Sell By’ date. These characters were in the possession of the mashgiach, who placed simanim next to the “Sell By” date. This ingenious siman assured that the bottling was supervised by the mashgiach and has stood the test of time. Today, stamping gables have been replaced by inkjetted plastic bottles. The stamper has been replaced by a sophisticated computer program. The Hebrew characters have been replaced by a Hebrew program that was specially written for this labeling system. The mashgiach is the only person who has access to the program. Unquestionably, computer skills are a ‘must’ for the contemporary chaliva mashgiach. What safeguards have been implemented to ensure that a mashgiach is present at the beginning of the bottling? Tracking the Mashgiach We live in an age of transparency, accountability, and instant messaging. It has been a longstanding minhag for the mashgiach to call the rabbonim prior to התחלת‭ ‬החליבה – the start of the milking. However, yesterday’s calls from the ‘breakroom’ telephone have given way to cell phone pictures, texting, and timeclock apps with GPS, so there is real-time accountability and verification that the mashgiach is present at all times. Indeed, times have changed from milking the family cow in Sarnick. Undoubtedly, today’s chaliva mashgiach is the ultimate pride of the farm.

Milchigs on Shavuos As we celebrate the greatest gift in history, receiving the holy Torah at Har Sinai, our yom tov tables are graced with dairy menus fulfilling the age-old minhag yisroel. Various reasons are given for this custom, but we’ll focus on one of them, lesser-known, here. The Rema (O.C. 494:3) writes that dairy is served to commemorate the korban shtei halechem brought in the Beis Hamikdash every Shavuos. Two breads, also known as the lechem habikurim, were waved in the air together with the accompanying sheep and then distributed to the kohanim for eating. By adding a dairy course to our fleishig Shavuos meal, a separate challah is needed for each course. These two challos symbolize the korban shtei halechem. While some fulfill this minhag as presented in the Rema, many families don’t actually serve dairy during their fleishig yom vov meal and would deem such a practice quite strange — considering the strict guidelines of meat/dairy separations. On a technical level, the prohibition of basar b’chalav only involves eating a mixture of meat and dairy. When served separately there is no issue so long as they don’t mix. Yet chazal instructed us to wait (three to six hours) after eating meat because of the meat/dairy mixture that occurs in one’s mouth. Small strands of meat or fatty residue remain in the mouth and become mixed with the dairy that is eaten afterwards. On Shavuos, this issue is avoided by serving the dairy course first, as milk and cheese usually don’t leave lasting residue in the mouth, followed by a fleishig menu. But a separate challah is essential, because tiny fragments of dairy which may have become attached to the challah can touch meat, thereby creating a mixture. Although negligible, this minute contact of milk with meat becomes basar b’chalav and is forbidden to eat — similar to dairy that touches the small strands of meat in the teeth. This could also apply if one touches challah with milchig residue on their hands. Given the hustle and bustle of a typical Shabbos morning kiddush, it is difficult to expect that all pastries and utensils will remain in their proper place. In addition to the customary two challos, the Mishna Berurah cautions one to vigilantly follow the halachos detailed by the Shulchan Aruch in Yorah Deah (88-89) regarding meat/dairy separations. The tablecloth must be changed between courses to ensure that no bits or crumbs get mixed (M.B. note 16). To avoid forbidden mixtures in the mouth, the mouth must be cleaned after the dairy dish. This is accomplished through kinuach (cleansing) followed by hadachah (washing). Kinuach is done by chewing on a solid food (i.e., bread or cracker); taking a drink serves as hadachah (Y.D. 89:2). Another concern raised by chazal is dairy residue remaining on the hands. One must inspect their hands or wash them before the meat is served. The gist of all these halachos are one simple principle: Avoid any contact of dairy with meat. Implementing this principle, as simple as it seems, requires mindfulness. And it is the responsibility of those participating to pay attention to these halachos. Aside from their relevance on Shavuos, these halachos are applicable all year round. Shabbos challah that was served at the fleishig meal should be treated as fleishig and shouldn’t be served at a dairy shalosh seudos. It definitely cannot be eaten together with milchigs to make dairy french toast, or to make a cream cheese sandwich, for example. Another year-round example where basar b’chalav comes up is dual-option kiddushim. As society seeks newer variety, it has become not uncommon for kiddushim to offer dairy pastries for the ladies alongside a full fleishig menu for the men. As mentioned, chazal demanded a heightened sensitivity to matters of basar b’chalav. The “shtei halechem” separation posed by the Rema, while working well for a private meal, won’t always succeed in a busy kiddush atmosphere. Given the hustle and shuffle of a typical Shabbos morning kiddush, it is difficult to expect that all pastries and utensils will remain in their proper place. Other serious mistakes are likewise difficult to avoid. After a plate of yapchik, someone may innocently nibble on a dairy rugelah from the ladies’ section. Or a kid coming home from shul with pastries and sweets might present them at his Shabbos meal. A small smudge of cheesecake on the waiter’s finger may find itself in a dish of sautéed liver on the men’s side. (It is not practical to mandate that the waiters inspect or wash their hands between platters.) For these reasons, it would be a tikkun gadol should such kiddushim be held with an adequate system following guidelines approved by the shul or one’s rav. The importance of practicing proper fleishig/milchig separations, while obvious, demands awareness. The two challos on Shavuos, besides for commemorating the shtei halechem, serve as a reminder of much-needed vigilance.

Basar B’cholov As cookbooks proliferate, the options for Shavuos dairy recipes grow. Many are eager to fulfill the age-old minhag with much creativity and ingenuity — beyond the traditional cheesecake and blintzes. Pastry purses, cheese bourekas, cheddar-stuffed challah, mozzarella onion buns, among many other dairy delicacies, enhance the Shavuos menu. How does kashrus tie into these kosher cuisines? Kashrus is not only about kosher ingredients but also about how these ingredients are prepared. We’re all familiar with the prohibition of eating basar b’chalav, a mixture of meat and milk, but the degree of caution that the sages demand is not as familiar to many. To avoid troubling results, the chachamim forbade the preparation of breads that are un-noticeably milchig or fleishig. This enactment safeguards people from mistakenly eating dairy products with meat, or the opposite. This is a prime example of where chazal implemented asu syag l’Torah. It is not only the preparation that is forbidden, but the food itself becomes forbidden to eat (even with pareve). The Shulchan Aruch (Y.D. 97:1) writes, “It is forbidden to knead dough with milk lest one mistakenly eat it with meat. If it was kneaded, the bread is forbidden to be eaten, even alone.” The Aruch Hashulchan (ibid. 8) adds, “Even if the milk was inadvertently mixed-in, the bread is forbidden.” This can be a good riddle to ask your children at the yom tov seuda. How can I have a few kosher ingredients that are all allowed to be eaten together, yet if I bake it together it becomes not kosher? The answer is dairy bread, and this is how kashrus ties into many dairy pastries as well. This rule has exceptions, and we’ll elaborate on some of them. The Rema (Y.D. ibid) mentions a centuries-old minhag of baking dairy Challah for Shavuos, which seems to conflict with halacha, but he endorses the custom. The rationale is twofold: Firstly, only a small amount of bread was baked. Secondly, the bread was formed with an unusual shape. By implementing either one of these two solutions, the Shulchan Aruch and Rema (ibid.) permit baking such bread, because the chance of mistakes are slim. The small quantity ensures that no leftovers remain after the meal; and the unusual shape serves as a reminder. In fact, in ancient times Jews used to shape their dairy bread resembling a bull’s eye, as reported in the gemara (Pesachim 36a; following the Rambam’s rendering). Why this particular shape was chosen is unclear, but the reason for the shape was to serve as a warning for uninformed diners. For this reason, many poskim write that a strange shape is only sufficient if it indicates dairy. For example, a dairy bun should be shaped like a typical dairy croissant which signifies its dairy status. (The bull’s eye shape was apparently a known dairy shape.) Another method implemented by the Jews of old was to sprinkle a bit of cheese on the top of the roll (Shaarei Dura Ch. 35). This made its dairy status visible and eliminated the risks of mistakes. For this reason, cheesecakes, and other such pies, whose cheese ingredients are visible, are permitted. Cheese danishes and muffins, as well, pose no issue because the cheese is seen. These sweet pastries, though, have another leniency. According to some poskim (Maharit vol. 2 Ch. 18) chazal only prohibited mixing dairy with foods that are normally eaten with meat, such as bread and other such staples. Sweet pastries are usually not served with meat and are therefore not subject to this prohibition. Other poskim, however, don’t differentiate (see Yad Yehuda 97:6). Another point debated by the poskim is in regard to the solution of small-quantity baking. According to the Rema, a quantity that will be consumed by the family over the course of one day is permitted to bake. We assume that mistakes will not occur on the day it was baked. Others with a more stringent approach require a much smaller quantity. The idea is that there should be no leftover dairy bits of bread from the meal (Pri Megadim Y.D. ibid). According to this view, only small rolls work for this solution, as normal sized loaves leave leftover pieces. This discussion demonstrates the necessary awareness needed when preparing dairy breads and pastries. When baking challah, rolls, breadsticks, and other such items, unless either it has a distinctive siman or it was baked in a small quantity, adding butter or milk to the recipe actually renders the item non-kosher! You would not be able to “save” this dairy bread by inviting your friends to quickly eat it with you in one sitting. Once it is deemed not-kosher it cannot be used. The solutions mentioned here should obviously not serve as final psak, as their purpose is to present a simplified overview on the issue. A rav should be asked regarding one’s particular case. Minhagei Yisroel, besides for enriching our mitzvos with spirit and life, give us the opportunity to expand our halachic knowledge and consciousness.

Let's Talk Kashrus Speaks: According to pashut p’shat, this is our directive to increase the level of enjoyment and simchas Yom Tov through food and wine. Mar bar Ravina used to fast during the day and eat in small measures at night except for Shavuos, Purim, and Erev Yom Kippur. Possible Cases of Leniency Rav Yosef was known to request that an עגלא‭ ‬תלתא be served in honor of the day. And of course, among many food-related minhagim, is serving milchigs on Shavuos. The question bears asking: at such an auspicious time, the day we remember Matan Torah and Ma’amad Har Sinai, why is there such a focus on simcha brought about by food and drink? Perhaps one of the takeaways of Shavuos and kabbalas HaTorah can be an understanding of the role food plays in the lives of a Torah yid. Hashem created a world full of goodness; שלא‭ ‬חיסר‭ ‬בעולמו‭ ‬כלום‭... ‬ליהנות‭ ‬בהם‭ ‬בני‭ ‬אדם‭. Hakadosh Baruch Hu wants us to enjoy His bounty, but to do so with forethought, and with utmost adherence to Torah and mitzvos. To elevate ourselves, and the food and drink we ingest. To use meat and wine in celebration of the chagim and mo’adim; אין‭ ‬שמחה‭ ‬אלא‭ ‬בבשר‭ ‬ויין‭.‬ It is our privilege to be able to spread this message of viewing food through a lens of Torah. B’chasdei Hashem, with the launch of the Let’s Talk Kashrus series, what started off as the seed of an idea became a worldwide movement, bringing about an inspiring amount of engagement from communities around the world. The tzibbur welcomed this initiative with open hands and eagerly consumed the content, responding with questions, comments, and halachic discourse. A common denominator was the desire for practical takeaways and guidelines to better navigate the complexities of today’s kashrus issues. לא‭ ‬רעב‭ ‬ללחם‭, ‬לא‭ ‬צמא‭ ‬למים‭,‬‭ ‬כי‭ ‬אם‭ ‬לשמוע‭ ‬את‭ ‬דברי‭ ‬ה‮'‬‭ We’d like to extend our heartfelt hakaras hatov to AKO, the Association of Kashrus Organizations, who graciously hosted the Let’s Talk Kashrus interview series during the Worldwide 2022 AKO Conference in May. Aside from observing the camaraderie and achdus between so many kashrus delegates, we had the opportunity to conduct one-on-one interviews with talmidei chachamim, professionals, and mashgichim with years of experience on the ground. They gave of their valuable time to convey fascinating insights into the world of kashrus. Yasher kochachem. It is our tefillah that we merit to continue bringing kashrus awareness and education to the klal. למען‭ ‬תהיה‭ ‬תורת‭ ‬ה‮’‬‭ ‬בפיך‭ ‬מן‭ '‬הַמּוּתָּר‭' ‬בפיך‭.‬ Gut Yom Tov!

Gilyon 1 - Chometz She'avar alav haPesach Hot topics: Shopping, Pizza, Sourdough, and Bourbon Food for thought! Here's something to spark a Torah'dige conversation with your family. Make it part of your table talk.