Kosher Spirit Tishrei 5771

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SHARE YOUR SPIRIT

QUESTIONS FOR THE HEALTHY SPIRIT KEEPING KOSHER IN... THE U.S. ARMY

By Chanie Brod

CHALLAH

By Rabbi Yosef D. Chanowitz

YOU SHALL WANDER IN THE LAND

By Rabbi Tzvi Liker

RESPONSIBILITY OF A KASHRUS AGENCY

By Rabbi Don Yoel Levy

WHO’S BEHIND THE ~ INTERVIEW

With Rabbi Shimon Lasker

~ ON THE ROAD TISHREI RECIPE

CHASSIDIC INSIGHTS: SHABBOS TESHUVAH

Compiled by Dina Fraenkel

SOUL NUTRITION

Dear Reader,

We stand now in the month of Elul and are busy with preparations for Rosh Hashana. Our Sages tell us in Kabbalah, and it is explained in Chassidus, that in the month of Elul, Hashem’s thirteen attributes of kindness are shining upon us in full glory. One of the thirteen attributes is emes – truth. As a child, someone once asked me, “Why is truth an attribute of kindness? Doesn’t truth represent ‘absolute justice,’ getting exactly what you deserve, an eye for an eye…?”

But, then again, “absolute justice” is something that belongs only to Hashem, because only Hashem knows and appreciates one’s true intentions. When we look back at this passing year and see the gross abuse of power in the “name of justice” and the horrific 27-year sentence of a good and decent man, a life sentence for him, his wife and his children, one starts to appreciate emes –absolute justice.

Make no mistake — the attacks on the largest kosher slaughterhouse in the U.S. and the way the government and judge handled this case — reeks with unfairness and abuse of power. Not one single accusation of labor violations, which was the basis of the Agri raid was substantiated; all the accusations were either dropped or lacked sufficient evidence, resulting in NOT guilty verdicts. This was and is an attack on the world of shechita and kashrus…all starting with a so-called organization that is more concerned about animal rights and the treatment of cows and chickens than people’s rights and the treatment of a husband and father. Let’s not forget the hundreds of hard working people who lost their jobs, all in the name of “justice”.

We welcome your comments, submissions and letters to the editor.

MAIL: 391 Troy Avenue

Brooklyn, NY 11213

E-MAIL: editor@kosherspirit.com

EDITOR-IN-CHIEF:

Rabbi Chaim Fogelman

EDITOR:

Dovi Scheiner

ASSOCIATE EDITOR:

Dina Fraenkel

DESIGN: www.SpotlightDesign.com

Despite the tragic verdict issued by the court, we must hold our heads high because it is not over yet. Hashem is the Judge of all judges, the Power of all powers. Our history shows that we are a people who rise when we fall. The extraordinary show of achdus brought about by this tragedy is something that hasn’t happened on such a big scale in ages. Surely the Executor of real, true, absolute justice will hear our cry and help us rise again to be bigger and better than before.

America is a country of kindness and fairness. Visiting any supermarket today bears witness to its love for all people with all the different types of food, from ethnic to organic. The amount of kosher products available today is astonishing. For a regular civilian or a soldier in the U.S. Army, kosher food is now readily available. Read about kosher food in the U.S. Army in our new feature “Keeping Kosher In…the U.S. Army”.

Now is the time for our government officials to reexamine the past and to exercise fairness and true justice.

Wishing you a year of revealed goodness and kindness. May you be inscribed in the Book of Life, and may there be freedom to all those who deserve it.

K’siva V’chasima Tova, Rabbi Chaim Fogelman Editor-in-Chief

Share Your Spirit FEEDBACK

Readers share their thoughts about the last issue...

~ TAKES SPECIAL NEEDS GROUP ON TOUR OF SNAPPLE PLANT

Recently, Kosher Certification and Dr. Pepper/Snapple Group treated a group of young adults with special needs to an exciting tour of the largest Snapple production facility located in Carteret, New Jersey. The group, from Kinor Dovid & Kinor Malka (divisions of Harmony Services – a yeshiva dayhab program for high functioning developmentally delayed men and women) enjoyed an exclusive behind the scenes tour of Snapple production.

Dear Kosher Spirit,

In your recent issue of Kosher Spirit (Spring 5770, p. 14) Rabbi Gornish writes, “All grating should be done Erev Pesach so as not to delay the Seder.” Actually, according to the Shulchan Oruch HaRav (sec. 504:4) one may not grate chrein on Yom Tov. Since it is normally done in bulk, i.e. several days supply at once, therefore it is not justified to do on Yom Tov Wishing you much success in promoting kashrus and Yiddishkeit in general,

L.Y. Raskin

Dayan, Lubavitch Community, London, UK

Rabbi Gornish responds:

Dear Dayan Raskin,

Thank you for your comment. The Mishna Brura (473:36) brings an opinion that one should intentionally grate the maror after returning from shul so the flavor will remain strong, otherwise the mitzvah will not have been fulfilled. I suppose in that situation, one would only prepare the amount needed for the seder since any additional grated maror for the following night’s seder would be weakened and thus defeat the original purpose of freshly grating the maror. I tried to steer clear of disputing traditions and only listed the basic reasons in the article.

Kind Regards, Rabbi

Yitzchak Gornish

The tour, led by Plant Manager Saul Cruz, covered the production process and a question and answer session. Mr. Cruz really went out of his way to welcome the group and patiently explained how Snapple products are made. Rabbi Chaim Fogelman (Director of Education and Public Relations at the /Kosher Spirit), who accompanied the group, commented that Mr. Cruz is meticulous and committed to the kosher program at Snapple. Mr. Cruz’s attention and devotion to the group was tremendously appreciated. Cruz told participants about the origin of Snapple: “It was started by two guys in Long Island…They made a carbonated apple drink and they called it Snappy-Apple.” Cruz also informed participants that about 50 trucks of Snapple products from the plant are bound for Brooklyn every day and 2.4 million Snapple bottles are produced in the plant every day!

Rabbi Shloimy Rosenberg of Harmony Services said of the tour, “We go on many trips during the year and this one was definitely on the top of our list… The feeling of you accompanying us and treating us as important guests will remain with us for a long time.” Special thanks to Yossi Pels, Executive Account Manager at the , and to Yechiel Hirth from Harmony Services for arranging such an exclusive tour and to Sharon Liberta from Dr. Pepper/Snapple Group for coordinating the arrangements.

The ~ receives many letters/emails with kosher questions...

Dear Kosher Spirit, What is the correct brocha for Wasa crackers (crispbread)?

The ~ responds:

Wasa crackers are a flat and dry type of bread, containing mostly rye flour. It is made just like matzah, but yeast is added in order to make it leavened. Even though it is made with water, according to the Mechaber and Shulchan Oruch HaRav one is allowed to be lenient and say the brochamezonos, since it is usually eaten as a snack. However, in the Alter Rebbe’s siddur (the siddur of the Baal HaTanya), in Seder Birchos HaNehenin, which he wrote after he wrote the Shulchan Oruch he does not mention the opinion that the brocha on crackers is mezonos therefore it follows that the brocha should be hamotzi. Still, many prominent rabbonim and kashrus authorities hold that the correct brocha is mezonos. As with all Halachic rulings, please consult your local Orthodox rabbi for the right brocha.

HOW TO KEEP A CUT APPLE FROM TURNING BROWN

When you cut open an apple, an enzyme (tyrosinase) in the flesh reacts with oxygen to turn polyphenols into melanin (the same pigment that makes you tan). Here’s how to halt the process so your apples stay bright and white.

1 Choose apples that are less prone to browning. A study found that Arangeh apples tend to brown the least. Granny Smith and Golden Smoty apples also showed minimal browning. Golden Delicious apples were in the middle, and Red Delicious apples browned the most.

2

Cut the apple underwater. This keeps the enzyme from making contact with oxygen. Keep the cut apple in the water until ready to serve.

3

Coat the exposed flesh in acid. By bringing the pH below 2, the enzyme that makes the apple flesh turn brown is deactivated.

Here are some acids you can use:

• Ascorbic acid, better known as vitamin C. Look for it in the canning section or pharmacy as powder. Apply directly or dissolved in water (1/2 tsp. per 2 1/2 cups of water).

• Lemon or lime juice. It’s not as effective as ascorbic acid, but it'll do in a pinch, and they’re more readily available. The juice can be diluted up to 3:1. Lemon juice will have a less obvious taste than lime juice.

4 Blanch the apples. This will denature the enzyme. Let the apple sit in boiling water for one or two minutes, then rinse with cold water. They can then be eaten, frozen, or used for apple pie.

5 Cover exposed apple flesh tightly in plastic wrap. This will work best if you have half an apple (as opposed to pieces). Try to keep the creases on the exposed side to a minimal. This technique keeps the air away from the apple flesh to prevent the apple flesh from oxidizing.

6 Soak apple pieces in a slightly salty water solution for a few seconds. Remove and enjoy white apple pieces for a considerable time. Works well if you’re adding apples to a fruit salad.

KEEPING KOSHER IN... THE U.S. ARMY

By Chanie Brod

Deep in the woods a young man crouches, peering through the shrubbery. His fatigues are dusty and his beard is tangled. He is searching. After a diet of tuna, crackers, and the occasional fruit, the new 2nd Lieutenant Jacob Goldstein is hungry for some variety in his diet. His mission: track down berries.

A Lubavitch yeshiva graduate, Goldstein never expected to replace his rabbinical hat and jacket with a helmet and khakis. In 1967 the young rabbi, along with several friends, left yeshiva study halls for military bases, where they met with Jewish soldiers and helped men don tefillin. The conduct of the young rabbis impressed the Catholic chap-

lain, who persistently reminded Goldstein of the lack of religious provisions for our Jewish troops. After receiving a blessing from the Lubavitcher Rebbe, Rabbi Goldstein donned fatigues over his tzitzis and a helmet over his yarmulke, and took his first steps in his new combat boots.

The transition to military life is a

difficult one. With wake-up any time between 03:30 and 05:00, the day begins whilst the birds still sleep. A large proportion of time is dedicated to physical fitness and combat training. After around ten weeks of boot camp soldiers are required to take a physical test where they are graded on push-ups, pressups, and running. Meal time at the mess-hall is a time where the soldiers can unwind and enjoy a nutritious stew, chicken, or lasagna, but what’s on the menu for the thousands of Jewish soldiers?

Proper nutrition is of critical importance to support the soldiers’ demanding routine, but feeding an army is complex business. Whilst the recommended daily intake for the average adult is 2000 calories,

the average adult doesn’t usually jump from planes and spend several hours running. The soldier’s diet requires 3500 calories. Meals need to be able to survive the impact of a paratrooper’s 1000-foot jump, the heat of the Iraqi desert, and the freezing temperatures of the Russian winter. Soldiers are supplied with MRE’s (Meals Ready to Eat). These boxes, which are roughly the size of a VHS video, hold a foil packed 1200-calorie meal with a shelf life of three years. MRE’s are made to survive extreme temperatures ranging from -40 to 140 degrees F.

When Goldstein joined the military, there were no kosher provisions for Jewish troops. Throughout his military career he was dispatched to dozens of countries. “Afghanistan, Uzbekistan, Pakistan…. A lot of -stans. Russia. Somalia. Iraq. Kuwait...” he begins to list. For Goldstein and the Jewish troops, keeping kosher presented an additional battle. “We scrounged.” Goldstein recalls. “I ate tuna, lots of it. Fruits and veggies. When we were in the woods we’d hunt for berries for variety. We’re America and we gotta do better than that. It had to change.”

When Iraq invaded Kuwait in 1990 they were unwittingly pivotal in improving the army life for thousands of Jewish soldiers. The 1991 Gulf war highlighted a problem in military food supply. With thousands of Jewish soldiers mobilized to the deserts of Iraq, there were no provisions of kosher meals. Goldstein saw his opportunity. His position as military Chaplain enabled him to be instrumental in changing the landscape for Jews in the military. After raising this issue with his superiors, the

army opened the floor for bids for Kosher MREs and Rabbi Goldstein was appointed Kosher Food Advisor.

A bid came through that satisfied both the strict US military regulations and Cpl. Goldstein’s high kosher standards. The process of manufacturing and preserving the food was overseen by Goldstein several times. Manufactured entirely in the USA, the kosher MRE’s are made to withstand temperatures of -40 to 140 degrees and a 1200-foot drop.

The first four kosher MRE’s produced included fish, chicken, beef and vegetarian. The meat meals are glatt kosher. In 1994, 10,000 of these

pioneering kosher MREs joined the Marines in combat, experiencing the extreme weather conditions of Somalia. “They didn’t want to eat anything else!” He says with pride. “They tasted great.”

The meals can be eaten hot or straight from the box. When being dispatched to extreme hot climates an oven or microwave may not even be necessary to heat dinner. After leaving his MRE outside his tent for several hours one day in Iraq, Goldstein opened the box to a piping hot, cooked meal.

For the Jewish soldiers in the US military there is now one less battle to fight, and healthy, kosher MRE’s are now available in the military mess halls. Keeping kosher without dropping the pounds is now a reality. Hunting for berries is no longer necessary when craving a change from tuna, and the expanded My Own Meals range now includes sixteen meal choices, with more varieties of beef, chicken, fish, vegetarian, and dairy. It’s not only the Jews who are keeping kosher. Cpl. Goldstein reports that he frequently gets requests from non-Jewish soldiers for the kosher meals. Soldiers need only request the kosher rations and they are available in the mess hall or in combat. Josh, a 22 year-old Marine, did not expect that joining the military would give him an appreciation for keeping kosher. “Kosher is something I took for granted, having grown up with a kosher version of almost everything I wanted available at the local supermarket.” he says. “In Afghanistan it’s not like that. I can’t pick up a candy bar or box of cereal with a kosher symbol on it. These kosher MRE’s are a life saver”.

The soldier’s diet requires 3500 calories. Meals need to be able to survive the impact of a paratrooper’s 1000-foot jump, the heat of the Iraqi desert, and the freezing temperatures of the Russian winter...

Cpl. Goldstein on tour in Iraq

A GUIDE FOR THE HOME AND THE BAKERY INDUSTRY

Challah

By Rabbi Yosef D. Chanowitz

The Midrash1 tells us that when Yitzchak was looking for a sign that Rivka was the right bride for him, he brought her into the tent of his mother, Sarah. When Sarah was alive, a cloud hovered over her tent, a candle burned continuously from Shabbos to Shabbos , and Hashem blessed the dough she baked. When she passed away these signs ceased and when Rivka arrived they resumed. These miracles correspond to the three mitzvos that are the foundation of a Jewish home. The dough was blessed because of Sarah’s fervor in the mitzvah of taking challah . This began with our matriarchs – Sarah, Rivka, Rochel, Leah – and continued throughout history. We learn from the Midrash that women and girls should be taught the importance of challah and participate in Hafrashas Challah (separating challah), just as Rivka did, at the age of three.2

The connection between women and challah is emphasized in Halacha,3 where it states that one cannot separate challah without permission from the owner. At home, the woman is the owner of the challah. Therefore, contemporary poskim say that a helper or even a chef cannot take challah in the place of the woman, unless she has given her permission. Some take this a step further and say that even the husband cannot take challah without his wife’s permission, especially from bread that was baked for sanctifying Shabbos.

Another reason that the mitzvah of challah is entrusted to women is explained in the Midrash. 4 When Hashem wished to create man, He mixed some earth and water together to form dough and shape Adam. The Sages thus call Adam, “The challah of the world.” When Chava sinned by causing Adam to eat the forbidden fruit, she brought

death into the world, thereby ruining the challah. The mitzvah of separating the challah offers women a unique opportunity to rectify Chava’s sin.

The Mitzvah

In Bamidbar5 it states, “Upon your coming to the land to which I am bringing you, when you eat from the bread of the land you should set aside a portion for G-d. You should set aside the first of your dough.”

This mitzvah is one of many mitzvos that the Jewish people were commanded to fulfill in EretzYisroel It is directly connected to the physical land of Israel. However, unlike most mitzvos that are dependent on the land (which were not instilled until fourteen years after the Jewish people entered the land and settled), the mitzvah of HafrashasChallah applied as soon as the Jewish people arrived in Eretz Yisroel. This highlights the importance of this mitzvah, since the Torah commanded Jewish people

to practice this mitzvah immediately upon arriving in Israel instead of waiting until they conquered the inhabitants and settled the land.

Bread is an essential part of the human diet. By taking the first portion of dough and designating it for the Kohen, we are recognizing that along with the physical nutrition that bread gives, it also serves as a spiritual nutrient if used correctly and with the proper intentions. One should always remember that everything belongs to Hashem; therefore the first portion is designated for Hashem

In addition, by giving the portion of challah to the Kohen, the poorest of people who did not even own land, one is essentially giving the challah to Hashem, which teaches us the importance of giving tzedakah 6

The mitzvah of separating challah only applies to challah that was formed into dough in the Land of Israel. Dough that was formed in the Diaspora only requires Hafrashas Challahd’rabbonon (Rabbinical commandment).7 Chazal instructed us to separate challah in the Diaspora so that the mitzvah of challah would not be forgotten. Therefore, one will find that many poskim were more lenient on challah dough from the Diaspora, as opposed to dough made in Eretz Yisroel

In reality, today even Hafrashas Challah in EretzYisroel is d’rabbonon (Rabbinical), since there is no majority of Jewish people in the Land of Israel. Chazal extended the mitzvah of challah after the destruction of the Beis HaMikdash, like they did to many mitzvos that are dependent on the land. Even so, we are more stringent with challah in EretzYisroel than

TypesofPastries

Mezonos Bread

If the Mezonos bread has water mixed into it; one should take challah with a brocha

Sheet Cakes

Many cakes call for recipes without water. One should take challah without a brocha (unless water is added). The other factor to consider: If the amount of the other ingredients (oil, eggs, sugar, etc.) are larger than the amount of the flour and are the predominant taste, so much so that one cannot eat more than a little of the cake at a time, there are poskim that hold one would not separate challah at all. The common practice in commercial bakeries is to take challah from sheet cakes after they are baked, without a brocha, to avoid confusion. NOTE: At home a typical cake mixture may not have enough flour to require HafrashasChallah

Water Bagels and Pretzel Bagels

Even though they are boiled before baking, they do require Hafrashas Challah with a brocha

Pancakes, Latkes, Bissli, Croutons and Doughnuts

Do not require Hafrashas Challah since they are fried. There is an opinion that one should take challah from doughnuts and other thick dough without a brocha

Pasta, including Lokshen, Spaghetti, Macaroni, Ravioli, Gnocchi

Requires separation of challah without a brocha, since one might bake these later on.

Cookies, Rugelach, Croutons and Knishes

If the recipe calls for water, then one should take challah with a brocha. If not one should not say a brocha. In addition, if the pastry is so sweet that one cannot eat so much at once, it may not require Hafrasha like the sheet cakes mentioned above.

in the Diaspora. It states in Halacha that in Israel one must take challah prior to eating bread. However, in the Diaspora one can eat from the bread as long as there is a small amount of dough left from which to take challah. 8 Many poskim say that this is only b’di’eved (as a correction after the fact) or on Shabbos when one forgot to take challah before Shabbos. But l’chatchila one should always take challah before eating from the bread.

Another difference in Halacha between Israel and the Diaspora is when there is a safek in din. For example, when baking several small cakes (each one smaller than the minimum amount required for challah [see below]) in an oven together, there is doubt if the oven would combine them as one dough and cause the cakes to require Hafrashas Challah. In Israel we are stringent and require Hafrashas Challah, but in the Diaspora we do not require Hafrashas Challah 9

DOUGH CONTENT

Challah is taken on dough only from one of the five MineiDagan –wheat, barley, oat, spelt and rye. Other grains, like rice, soy, corn, etc., are not considered lechem (bread) and one does not take challah.

If a recipe calls for a mixture of flour from the five MineiDagan and the amount of flour combined into dough is enough for a ShiurChallah, then the mitzvah of Hafrashas Challah can be fulfilled.10

If a recipe calls for wheat and rice flour and there is not enough wheat flour to require Hafrashas Challah, Halacha requires that if the prominent taste of the mixture is wheat, one takes challah. Since rice tends to be a silent ingredient with a bland taste, even when there is more rice than wheat, challah must be taken.11 This Halacha is unique to a combination of rice and wheat. Other types of flour blended with wheat (or rice flour blended with one of the other four MineiDagan) does not require Hafrashas Challah, unless the majority

“...Some take this a step further and say that even the husband cannot take challah without his wife’s permission, especially from bread that was baked for sanctifying Shabbos...”

of the flour mixture is wheat and there is enough wheat flour to require Hafrashas Challah from the wheat alone. [Some poskim disagree and say that all starches are like rice with wheat in this regard.12]

A batch of dough that was made with flour and water requires HafrashasChallah. The same is true for flour mixed with any of the other Shivah Mashkim – seven liquids that allow foodstuffs to become impure, including milk, wine, olive oil, honey13 and dew. (Blood is the last of the Shivah Mashkim, but it is obviously not used in kosher cooking.) One is required to separate challah from such dough with a brocha. If, however, the dough was not mixed with one of the above and instead it was mixed with eggs, sugar, oil, etc., one would not take challah with a

brocha since there is a question if such dough requires separating challah 14 In that case one should add a small amount of water to the mixture so that one can take challah with a brocha 15

Challah is taken from dough regardless of whether it was prepared as a thick dough or thin batter (pourable). If the dough is thick and roll-able, then the mitzvah is done while the dough is still raw. If, however, the dough is a thin batter, then one should take challah after it is baked.16

Dough that is going to be cooked or fried does not require Hafrashas Challah since it is not considered “lechem”. If the dough is thick, some poskim suggest taking challah without a brocha. All agree that if some of the dough will eventually be baked, one

should take challah with a brocha 17

MEASUREMENTS

The amount of flour one should prepare in order to be obligated to separate challah is a tenth of an eifah. This is equivalent to the volume (not weight) of 43 and 1/5 eggs. The precise volume of the egg is questionable, according to some poskim, due to the possible downsizing of eggs today relative to the eggs used in the Talmudic times.

The Shulchan Oruch HaRav18 accepts today’s eggs as being the correct size. As stated, “How should this be measured?” One should take a large bowl (that can fit 43 eggs), fill it with water until the top, and then pour the water out into an even larger bowl. Then, one should place 43 eggs in the first bowl and pour the

“...Many women give tzedakah before taking challah. After kneading the dough, while standing, one should hold a small amount of dough ... in the right hand, without detaching it, and recite the brocha...”

water from second bowl to fill the first bowl to the top. The remaining water in the second bowl is the proper volume to be obligated in Hafrashas Challah. One should just add a little more to equal 1/5 of an egg. This water should be then placed in a measuring bowl. A line should be drawn where the water reaches so one can use this for future measuring of challah. The Oruch HaShulchan and others hold that one cannot measure with today’s eggs.

To convert 43 and 1/5 eggs from volume to weight would depend on a number of variables including, whether the flour is whole wheat, all purpose flour, high gluten, oat flour, etc. Each type of flour yields different weights per cup. Also, seasonal changes, moisture content and sifting all affect the final weight of flour.

Therefore, if the dough contains less than two and half pounds of flour, it is too small to take challah. If the dough contains more than two and a half pounds, challah should be

taken without a brocha. If the dough is 4.95 pounds or more, then a brocha should be recited. There is a disagreement, however, whether a brocha should be said if there is less than 4.95 pounds, but more than 3.9 pounds of flour. One should follow one’s family custom.19

When the dough contains less than two and a half pounds of flour, one may combine two or more dough batches to achieve the correct amount needed for Hafrashas Challah, as long as the owner does not mind that they are combined together. One then puts all the dough into one container, covers the container entirely to render it one batch of dough, and takes challah

If two or more batches of dough are kneaded separately and each individual batch has enough flour to take challah, one can join (mitzaref) the dough in order to be mafrish all of the challah with one brocha. This can be done providing that it is min hamukaf – in the same vicinity. This

method is commonly used in commercial bakeries where they bake multiple batches of dough in a day. The mashgiach will gather all the dough into one area and take challah from one of the batches of dough. This eliminates the obligation of taking challah for each individual batch. In a facility where the mashgiach or frum owner is not there daily, some will take this a step further and take challah with the intent to cover the next few days. In this case, the challah that was taken is left in the dough room to consider all the dough in the same area minhamukaf. It is preferable that the mashgiach instructs the workers to save a small piece of dough from each batch of dough so that the mashgiach can take challah from them.20

If a teacher is distributing dough to her class and each child ends up with a small portion of dough for their own challah, they do not need to take challah, since their individual portion does not have enough dough to re-

quire Hafrashas Challah.

If, however, a housewife makes a large batch of challah dough and bakes challah to last several weeks, she does take challah. Even though each challah does not have a Shiur Challah, the entire batch of dough has only one owner.

OWNERSHIP

A Jew must own the dough at the time of kneading in order to require Hafrashas Challah. Therefore, one may buy frozen challah dough manufactured by a non-Jew, with a proper hechsher, from a supermarket. Since it belonged to a non-Jew, one is not obligated to take challah from it.21

If a Jew and a non-Jew are partners and the Jew’s stake in the business is large enough that his portion alone in the dough would be sufficient to be obligated in challah, challah should be taken. For example if he owns 40% of the business, and 40% of each batch of dough is larger than 4.95 lbs. (or 3.9 lbs.), challah should be taken.

THE HAFRASHA

Many women give tzedakah before taking challah. After kneading the dough, while standing, one should hold a small amount of dough (a k’zayis – about the size of an egg) in the right hand, without detaching it, and recite the brocha, “Baruch atah Hashem, Elokeinu melech ha’olam, asher k’dishanu b’mitzvosav v’tzivanu l’hafrish challah.” (Some add “min h’eisa”.) At that point, one removes the dough and says, “Harei Zu Challah. This is challah.” In the event that one is separating challah without a brocha, one should still say “Harei Zu Challah” after separation.

Immediately after the hafrasha, the challah is then burned until it is completely charred. It is forbidden to burn the challah in the same oven that one bakes the rest of the dough. (One may not benefit from the challah dough since it belongs to the Kohen, and the Kohen himself can not benefit from the challah since he is impure.) If the challah dough is wrapped in foil, it can be burned in

the same oven after baking the rest of dough. Alternatively, one can burn it directly on the stovetop. If one cannot burn it, he may double wrap it and dispose of it respectfully.22

If the separated challah dough was lost or was inadvertently disposed, one does not need to make another hafrasha 23 However, if the challah got mixed back into the rest of dough, a Rov should be consulted, since there might be an option of Hataras Neder to nullify the original separation and then one could take challah again.24

As with most areas of Halacha, there are many opinions and customs regarding Hafrashas Challah. If one has a specific question regarding the practical application of any of the issues discussed above, please contact your local Orthodox rabbi. In the merit of the great mitzvah of Hafrashas Challah, and our efforts to perform it with dedication and care, may we speedily merit the final Geulah and the opportunity to serve challah to the Kohanim in the Beis HaMikdash

ùäáöéí ùìðå ðú÷èðå ìëîå çöé áéöä ùìäí.

91. ìø’ çééí ðàä ò”ô ùå”ò äøá ùí éôøéù ááøëä, åëï îðäâ áéøåùìéí,åìòøåê äùìçï åäöì”ç éôøéù áìà áøëä.

02. øàä îðçú éöç÷ ç”ã ñé’ ðè áàøåëä ùäôåòìéí éùàéøå îëì òéñä åòéñä çì÷ ÷èï áùáéì äîùâéç, åäîùâéç éôøéù çìä îëì äçìåú åâí îæä åéàîø “äøéðé îôøéù çìä æå òì ëì îä ùéù ôä åòì ëì îä

ùëáø ðéìåù åðàôä àöì æä äðçúåí åìà ðôøù òåã çìä, áéï òì îä ùáòéï áëì

î÷åí ùäåà åáéï òì ëì îä ùëáø ðàëì.

12. éå”ã ùë”è ñ”â.

22. îðç”é ç”ã ñé’ é”â, åáôøè ùäéåí ùåøôéí âí äàùôä.

32. éå”ã ñé’ ùë”á ô”ú ñ÷”á.

42. øî”à éå”ã ùë”â ñ”à, èåø áùí äøà”ù, äá”é, äñä”ú åäù”ê. åòé’ áô”ú ñ÷”à ùàí

áèì áøåá éù ìñîåê ìä÷ì.

äâ’ ìòðéï ìò÷àê. åò”ò áîðç”é ç”ç ñé’ ÷è åáúïøú äàøõ ô”ã.

31. ãáù ãáåøéí åòé’ ùå”ò àå”ç ñé’ ÷ð”ç áúçéìúå.

41. ìáðé ñôøã éù ìäôøéù ááøëä ò”ô ãáøé äîçáø áéå”ã ñé’ ùë”è ñ”è, åòé’ áùå”ú éáé”à ç”ä àå”ç ñî”á, åòé’ áù”ê ùí ñ÷”è, åáô”ú ñ÷”á. åáë”æ òé’ áàðö’ úìîåãéú òøê çìä ñ”é.

51. )ò”ô îäøé÷”ù òøê ìçí éå”ã ùë”è ñ”è(. åò”ò áô”ú ñ÷”â ùàí äåñéó îìç ùìðå ùðúáùì áîéí äåëùøå.

61. éå”ã ñé’ ùë”è áúçéìúå åù”ê ùí ñ÷”á, ùå”ú ùáè äìåé ç”ç ñé’ øî”ã.

71. éå”ã ùë”è ñ”â åñ”ã, ù”ê ùí ñ÷”ã, è”æ ñ÷”à, ô”ú ñ÷”à, åîðäâ äîäø”í äéä ìàôåú ÷öú ìöàú îéãé ñô÷. àåìí ëùàåôä ÷öú ìáøê òì ääôøùä, åòé’ ù”ê ùí ñ÷”å.

81. àå”ç ñé’ úî”å ñ”á, åòé’ áë”æ áùéòåøé úåøä áúçéìúå )ìø’ çééí ðàä(, ùéòåø î÷åä òî’ ÷ôà, òøåê äùìçï éå”ã ñé’ ùë”ã ñ”â-ä, ô”ú ùí ñ÷”à áùí äöì”ç

ñé’ ù”ì ìâáé ñô÷ áîöéàåú, ùäè”æ ùí ñ÷”â îé÷ì,åäù”ê ùí ñ÷”ç îñúô÷ áæä åîëøéò ùéôøéù áìà áøëä. åòåã ðô÷”î áçå”ì äåà ìâáé áéèåì ùé”à ùáèì áøåá åàé”ö áéèåì áñ’ àå á÷”à ëãéï çìú äàøõ.

åâí é”à ùàéï ãéï áéèåì àéñåø ìëúçéìä

ëéåï ùòé÷øå ãøáðï. åòå”ò áàðö’ úìîåãéú

òøê çìä ñ÷è”æ.

01. ñ÷”ä. éå”ã ñé’ ùë”ã ñ”á,è”æ ùí ñ÷”á, ù”ê ùí.

11. îúðé’ çìä ô”â î”æ, ùå”ò éå”ã ñé’ ùë”ã

ñ”è, è”æ ùí ñ÷”è ëúá “îùîè àò”â ãìéú ùéòåø çìä áãâï ìçåã”. åé”à ãàéðå çééá àà”ë éù áå ëæéú áëãé àëéìú ôøñ, åëï îëøéò äùå”ò äøá áàå”ç ñé’ úî”á?, åé”à ùàéðå çééá àà”ë éù áãâï ìçåã ùéòåø çìä. åòå”ò áàðö’ úìîåãéú òøê çìä ñé’è”å.

21. åòé’ áäòøä ÷åãîú, åáæä é”à ãäåä ëîå àåøæ ìâîøé )áù”ê ùí ñ÷”éæ(, åé”à ùàí éù áä àå ëùéòåø çìä àå øåá ãâï àæé éù çéåá çìä, åé”à ãöøéê ùðéäí âí ùéòåø çìä åâí øåá ãâï )à”æ ñ÷”è(, åòé’ áàøéëåú áùå”ú äö”ö éå”ã ñé’ øì”å ùîëøéò ëùéèä

1. áøàùéú øáä ñ, èæ.

2. àåìí ÷èðéí àéðí ëùøéí ìäôøéù çìä ìáãí. åáãéòáã ëù÷èðä áú é”à ùðéí äôøéùä éù îúéøéí áùå”ò éå”ã ñé’ ùì”à ñì”â.

3. éå”ã ñé’ ùë”ç ñ”â, ù”ê ñ÷”ä, è”æ ñ÷”á, áàå”ç ñé’ øî”á ñ”ã,åáëó äçééí ùí ñ÷ë”â åë”ã.

4. éì÷åè ùîòåðé áøàùéú øîæ ì”á1

5. è”å, é”æ.

6. ì÷åèé ùéçåú ç”á òî’ 326 ò”ô äøîá”í ñåó äì’ àéñåøé îæáç.

7. éå”ã ñé’ ùë”á åòé’ áàøéëåú áàðö’ úìîåãéú òøê çìä ñ÷è”æ. åäèòí äåà, îëéåï ùäçéåá äåà áùòú âìâåì äòéñä äåä ëîå îöåä ùçåáú äâåó äðåäâú âí áçå”ì.

8. âî’ áéöä è., éå”ã ñé’ ùë”â, àå”ç ñé’ úð”æ, îâ”à ùí ñ÷”â, è”æ ùí îé÷ì ìëúçéìä, ùå”ò äøá ùí ñ÷é”á ùîãú äçñéãåú ìäôøéù ÷åãí.

9. ùñô÷ ãøáðï ìä÷ì. åòé’ áéå”ã ñé’ ùë”ä ñ”à áñôé÷à ããéðà, ù”ê ùí ñ÷”á, åáéå”ã

ץראב היהת דנו ענ

You Shall Wander In The Land

(Bereishis, 4:12)

by Rabbi Tzvi Liker

It is said that a chain is only as strong as its weakest link. This is certainly true in the world of kashrus, where the chain of command extends from the executive rabbi in the main office down to the mashgiach ( kashrus supervisor) in the field. In many ways, the mashgiach plays the crucial role in kashrus as he is the one who guarantees that things are done right. In the next few paragraphs, I would like to give our readers a peek into the mashgiach and his work and some of the day-to-day challenges he faces—both personal and professional. Hopefully, we can shed a little light on this little-known (or-appreciated) area of kashrus

The truth is, most of us involved in hashgocha never intended to end up where we are. We learned in yeshivos of one stripe or another and either had no particular direction in mind, or often thought of a completely different line of work. (I thought I was going to go into chinuch.) Then one day you get a call — “We’re supervising an affair on Wednesday (and have to kasher the kitchen beforehand). The regular “crew” will be on hand, but we need a few extra hands — and eyes. Our mashgiach, Moshe, suggested we call you. Can you help us out?”

You did a good job — and someone noticed. You picked up on something that someone overlooked — and they appreciated it. You go back

to your yeshiva/kollel and a few weeks later the phone rings again, “You helped us out a few weeks ago at an affair. Our regular mashgiach in ________ (fill in the blank) just had a baby and we need someone to visit one of his factories. We will give you very clear instructions and make sure you know what to do. Can you help us out?” And so it goes. You find the work interesting, they find you to be a serious worker, and the factory owner mentioned, “The new rabbi you sent over was really a nice guy.” Next thing you know you have another offer and then another, until finally “The Offer” comes in you’re offered a

full time job in kashrus.

At this stage there is a serious decision to be made; continue learning or go out into “The Big World”. Each family has its own calculations to make before making their decision. Some will decide to stay in learning longer, or for as long as they can, others will decide that the offer has come at the right time for them.

Of course, one doesn’t become a kashrus professional overnight. Often you are paired with a more seasoned rabbi, learning the ropes as you go along. Practical kashrus, chemistry and psychology are all picked up on the way. Some will read chemistry books; some will take kashrus or chemistry

classes; and some even pursue degrees in related sciences.

Once the decision is made, life takes on a new direction. Literally. If you’re lucky, the work is (relatively) local. If not, you will be on the road to here and there making sure that Jews far and wide are eating kosher. Friends often say to me, “You are so lucky. You get to travel around and see all the places we only see on posters.” I usually offer to trade places with them for three or four months, and gently tell them that they really have no clue what a mashgiach’s life on the road is all about.

Hopefully, you head out on Sunday (and not right after Havdalah on Motzo’ei Shabbos like I usually do), to get to your first stop on Monday morning. Usually, but not always, you daven shacharis in your hotel room (euphemistically called the Beis K’nesses Y’chidei S’gulo) and maybe eat something before heading out. Sometimes you have to daven in the factory or in some inconspicuous place en route. (Note: Davening on a plane in Malaysia or Turkey is not recommended...) When you finally get to your hotel at 8:00, 9:00, or 10:00 pm there are still reports to be filled out — reports which are duly read, understood and acted upon when needed, and filed for future reference.

In places where there is no kosher food available, other than some fruits and vegetables, whatever you packed in your suitcase is what there is. One week’s worth, two, whatever you can get in. Often, supper will be some sort of RTE (Ready-To-Eat) pre-packaged meal, or something prepared yesterday morning before you left. With a can of soda, a fruit or a handful of nuts, one can almost, but not quite, pretend to be having a real meal… Of course, you also have to prepare food for tomorrow as well. (What, tuna again?)

Did I mention that we also try to keep up with our learning as well? In

addition to the weekly sedra, each rabbi has his own learning schedule; some do CHiTaS, other do DafYomi, halachayomis, mishnayos, RaMBaM, etc.

With mobile phones and cheap rates, calling home is easy enough, and with the Internet available (another

way the Internet can be used for good) in virtually every corner of the country, and in many other countries as well, you can even see the kids — and be seen by them as well. But let’s be honest, giving the kids a virtual bedtime hug and kiss can never replace the real thing… (Let’s not forget that time differences often keep you up even later.)

Others, like myself, spend a lot of time overseas, for two, sometimes three weeks at a time. Although there is often a kehillah or a Beit Chabad somewhere nearby, for frum yidden, Shabbos is family time. As nice as the Chabad rabbi and rebbetzin are, when it comes to Shabbos, you really want to be home. Believe me, few things are more depressing than spending a Shabbos (or two or three…) alone in a hotel in Turkey or India, or in the factory where you are doing hashgacha (Been there, done that, too.)

We are always aware of the responsibility that rests on our shoulders. We are the eyes and ears of the rabbi or organization we represent. If we miss or misunderstand something, or are misled, countless numbers of Jews might eat questionable or even traif food, chas v’sholom. As Rav Avraham Shapira, zt”l, the former Chief Rabbi of Israel once told me, a mashgiach must be a bit of a scoundrel, that way he will know when other scoundrels are trying to fool him…

When a problem is found — problematic ingredients, or possibly catching the company lying — decisions must be made, often on the spot. In the first instance the mashgiach will

phone his superior, known as an RC, Rabbinic Coordinator. (I have woken my RC up in the middle of the night. He didn’t like it, but he was happy I did.) But what if for some reason he’s unreachable? A decision to stop production can cost a company tens of thousand of dollars. This is a mashgiach’s worst nightmare. He must make a decision, and hope that he has siyata d’sh’maya when he makes it. Here is where being knowledgeable in the fifth section of the ShulchanOruch — common sense is critical. A mashgiach needs to know what to say and when to say it. More importantly, he needs to know how to say it.

Not only are Yidden everywhere counting on us to do our jobs, in the eyes of those we work with, we represent not only our organizations, but, the Jewish People as well. A mashgiach who doesn’t behave with derech eretz and menchlichkeit can cause a tremendous chillul Hashem

Rabbi Liker is currently a mashgiach for the . His outstanding work was acknowledged with the 2009 Featured Mashgiach award at the Mashgichim Conference.

Of course, one doesn’t become a kashrus professional overnight...

Responsibility of a Kashrus Agency

By Rabbi Don Yoel Levy

To whom is the kashrus agency responsible? It seems like a strange question. Of course, we are obligated first and foremost to Hashem! The core of a kashrus agency’s responsibility is to ensure that all the products under its certification are 100% kosher. As we delve into this matter, we find that a kashrus agency actually has a very complicated balance of responsibilities. The agency is accountable to Hashem, but it also has responsibilities towards the consumer public, the certified companies, and, finally, to itself and its reputation.

A kashrus agency’s responsibility toward the consumer public is a given. The agency is providing a service to kosher consumers and the consumer relies on the kosher supervision when purchasing products for oneself and one’s family. It goes without saying that the kashrus agency has an obligation to disclose its kashrus standards and alert the consumer when there is

a kashrus issue.

The kashrus agency’s obligation to the certified company is multi-faceted. (Of course, we are not discussing a company who would like to “just” receive certification with the least hassle. Nor are we discussing an agency wanting to provide certification with the least effort on their part.) The agency must provide the best possible

kashrus certification, because that is what one is contracted for. In addition, the agency has to provide proper customer service to the company. This includes answering questions and submissions in a timely manner, problem-solving, providing competent, professional mashgichim, providing proper documentation, and so on. The kashrus agency also has a responsibility to back up the company when false allegations are made about the company’s kashrus status. When such slander occurs, it is imperative that the certified company can rely on the backing of its kashrus agency and its efforts to preserve the company’s reputation.

In addition to balancing responsibilities towards consumers and certified

companies, a kashrus agency has an obligation to uphold its reputation and the reputation of its Rav HaMachshir, as well. An integral part of kashrus is the reputation of the kashrus agency. All companies want an agency that has a sterling reputation and is known for a high level of kosher supervision in order to market their product to the largest group of kosher consumers. Kashrus agencies are acutely aware of this and work diligently to protect their reputations. Consumers also benefit from the agency’s efforts to uphold a good reputation, because they are ensured that the kashrus agency will do its best to provide the most stringent kosher certification.

What happens when there seems to be a conflict between an agency’s obligations to Hashem, consumers, the certified company, and itself? It is safe to assume that a reputable kashrus agency’s obligation to Hashem, to follow halacha, remains steadfast, no matter what the situation. But what happens when there is conflict between the other obligations? On one hand, a kashrus agency is hired by a certified company and feels some sort of loyalty to the company. On the other hand, the agency has a responsibility to the consumer who relies on the kosher symbol when purchasing products.

What happens if the certified company is found with a questionable ingredient, or even G-d forbid, a non-kosher ingredient in one of the certified products? Many companies would like to keep the mishap under wraps, but consumers want (and deserve) to be notified that there is a problem with a product. To avoid an unpleasant dilemma in such a situation, the has a clause in the certification contract that requires the company to publicize this information or reimburse the kashrus agency for such a notification.

These situations do happen and someone has to take responsibility when it does. Does the responsibility for kosher errors fall on the certified

company, or on the kashrus agency? If the company blatantly fooled the agency, the answer is simple. But, what happens when there is a misunderstanding? What if the company claims that they were authorized to use the ingredient? The kashrus agency knows that if a mistake on behalf of the agency is publicized it may affect the agency’s reputation.

In such a situation, to whom does the agency have primary responsibility? To itself? To the certified company? When a ship is sinking, it is well known that the last person to leave the ship is the captain. Getting his crew and passengers to safety is his responsibility.

In his later years, my father, Rabbi Berel Levy ob”m, worked intensively for the Lubavitcher Rebbeztz”l in Russia. One of the burning issues for Russ-

should think about. The agency’s responsibility is first to Hashem, then to the consumer, the company, and lastly to itself.

Last Pesach we had an issue where a shaila came up on cocoa that we certified along with another Rav HaMachshir. At the , we are proud that we did not attempt to cover up the issue and blame the certified company. Rather, we showed complete transparency to the consumer public and did not try to place fault on the company. There was actually no shaila found, but the tested the cocoa anyway and found that there was no issue.

What happens when there seems to be a conflict between an agency’s obligations to the consumers, the certified company, and itself?

ian Jews at the time was trying to escape Communist Russia. Since they were Chassidim, many people would request that my father ask the Rebbe to grant them permission to leave.

The Rebbe answered my father with the following story. A political official in Israel came to the Rebbe and boasted that he was taking all of the rabbis, shochtim and teachers out of Morocco and bringing them on aliyah. The Rebbe said, “Gevald! When the Nazis ym”s came into a city the first people they would kill were the rabbonim, shochtim and melamdim.” The Rebbe said, “How can you take these people first and leave the rest behind?” Therefore, he concluded those who did not have problems with the authorities must stay behind in order to help the people there.

The message is quite clear. As a Rav HaMachshir, you are the last one you

At the , we always try our best to learn from the past. Even though we still stand behind what we certified last year, there is a saying that “good has no boundaries”. Whatever one does, there is always room for improvement.

The Lubavitcher Rebbe says that during the month of Elul, which is the month of introspection, even a tzaddik (a righteous person) can do teshuva (return). When one does teshuva one elevates oneself, and achieves a higher level. Since we are all a part of Hashem, a chelek Elokai mi’ma’al mamash, even a tzaddik can bring himself to a higher level.One can always find a better way to do things and with that in mind, as we proceed toward the New Year, we have already undertaken methods to improve on the past years and continue on our never-ending quest to improve kashrus. May our diligence in upholding high standards in the area of kashrus, and in halacha in general, help to bring the immediate Redemption and may we all be written in the Book of Life.

MEET OUR STAFF: BEHIND WHO’S BEHIND THE ~

with Rabbi Shimon

KS: Where did you grow up? Where did you go to yeshiva?

RSL: I was born in East Flatbush, Brooklyn and moved with my family to Israel. As a yeshivabochur, I studied in Lubavitcher yeshivos in Israel, Brunoy, France and at the Chabad Headquarters at 770 Eastern Parkway. I studied for semicha in Eretz Yisroel at Tomchei Temimim K’far Chabad and received semicha from HaRav Avraham Hirsch Cohen zt”l (the Rosh Kollel), HaRav Nachum Trebnik zt”l (Rav of K’far Chabad), and HaRav Yisroel Grossman zt”l (Rosh Yeshiva of Tomchei Temimim K’far Chabad).

KS: What did you do after yeshiva? When did you get married?

RSL: After yeshiva, in 1981, I got married in Eretz Yisroel and I learned in kollel. During my second year of kollel, I started teaching in a yeshiva in Rishon L’tziyon in the mornings. After kollel, my wife and I went on shlichus to Brussels, Belgium.

KS: What is your current position at the ?

RSL: A few years ago, I started representing the in more of an executive position, conducting annual inspections. Now, I am the Executive Rabbinic Coordinator of Europe and I oversee many mashgichim throughout Europe. I have found that the most important part of my job is to have a good relationship with the people working in the plant. More than 50% of kosher certification is having a good relationship with the people of companies you certify and helping them understand what you are doing. At Europe, we organize kosher conferences to introduce the latest in kosher to the staff of the companies we certify. When you form close relationships with

people they are more likely to come back to you with difficulties and be honest with you. All staff members, even down to maintenance workers (changing pipes, pumps, buying second-hand equipment), need to know about kosher issues.

KS: What prepared you the most for your current position at the ~?

RSL: Part of my shlichus in Belgium was working for the local kashrus agency. After I stopped working for the local kashrus agency, Rabbi Levy (Kashrus Administrator of the ) came to Belgium (I knew him from my childhood in Kiryat Malachi, Israel) and called me. He mentioned that the ~ certified a chocolate company called Callebaut and asked if I would like to be the onsite rabbi at this company on behalf of the . After spending some time at Callebaut with Rabbi Levy (who taught me most of my kashrus knowledge), I started working there as the mashgiach for the . After some years, Callebaut merged with Cocoa Barry, and they became one giant, worldwide chocolate group called Barry-Callebaut, and they chose the to be their kosher certifying agency. Thanks to them, many companies became interested in kosher.

KS: What is best thing about working at the ~?

RSL: The most positive thing is that the ~ is very serious about kashrus. Any issue is always taken care of, with no cover-ups and total transparency. If there is a place for improvement we are the first to want to improve. When another agency wants to come visit one of our certified factories, we let them in and show them everything. If they have a way to do something better, we will improve and take their advice.

Interview

Lasker

Executive Rabbinic Coordinator of ~ Europe

Rabbi Shimon Lasker

KS: How would you describe the today?

RSL: The ~ today is a very tech-savvy kashrus agency. I regularly have companies tell me how efficient we are, especially in the area of data and the itemization of every formula and every ingredient. Companies particularly appreciate the automatic updates notices, paperless submissions, and other features of Digital Kosher.

KS: Can you share an interesting experience that you had while working at the ?

RSL: Some companies are very big and are split into many departments. Once, a division of a global company was looking to locate a particular raw material (flavor). They weren’t sure which plant or warehouses had the ingredient. One of the staff members called me to see if I had an idea of where the raw material (a five gallon bucket) was located. I entered the information into the ~ database and immediately located the plant and warehouse that contained the raw material. One of the great strengths of the is its focus on the global picture and immediate access to all ingredients and products under our certification.

I had another interesting experience when I was sent to a company on behalf of an ~ certified company to see if an ingredient was acceptable for eventual use. I asked the certified company to send an email asking what products the new company spray dries. The company sent back an email with 12 ingredients and all were considered potentially acceptable. When I got to the plant, the head of the company, the quality manager, and some other staff met me there. I took out the email with the 12 ingredients and asked if they were sure there were only 12. After a half hour, I got them to admit to another 30 ingredients. I asked, “Will I get another 30 if I wait 40 more minutes, or is that it?”

They assured me that was all and took me to three of the five spray drier towers, but I wanted to see the other two. (Rabbi Levy once told me to check trash pails and see what they throw out. That’s how you know what really goes on.) I felt they didn’t want to take me to the other spray drier towers, but they wouldn’t want to just refuse. They told me that the operator was not there, but the driers were running. We walked over to the other two spray towers but the staff told me they didn’t necessarily know what was running through the machine now. The staff members went to look for some information for me. Next to the spray tower, I noticed there were 1-ton “super sacks” so I touched one. It was warm, which is a sign that it just came from the spray dryer. I looked more carefully and saw a sticker on top of the bag that read “pig gelatin”.

The company never told me about the pig gelatin and I realized that’s why they didn’t want to take me to the spray dryer. When the staff members came back, they said they tried to get into the system but didn’t have a password. The production manager was working there for 11 years, and the others also worked there for many years, but I was in the factory for one hour and was able to figure out immediately what was being dried in that spray tower. A few weeks later I got a copy of a letter from the company that sent me there apologizing for the unsuccessful visit and taking the blame. This is what the certified company wrote to them: “We forgot to tell you: don’t ever hide anything from a visiting rabbi, be transparent with them. They are not our enemies, or here to punish us, they are here to help get the ingredients kosher in the best way.”

“

“ What Other People Say About Rabbi Shimon Lasker

Rabbi Lasker started working for the over 20 years ago. As with all of our senior staff, he worked his way up the ranks, beginning as a mashgiach. His vast experience in kashrus and pleasant disposition made him a natural candidate for Rabbinic Coordinator at the ~. Rabbi Lasker has earned respect from the entire kashrus world and the production world for his intense dedication, vast knowledge and willingness to assist everyone in resolving all issues that confront him.”

Rabbi Don Yoel Levy, Kashrus Administrator, Kosher Certification

Rabbi Lasker is very knowledgeable, friendly, and thorough. He always works to solve problems and handle situations promptly. It is a pleasure to have Rabbi Lasker as a colleague and friend.

Rabbi Leizer Teitelbaum, Senior Rabbinic Coordinator, Kosher Certification

Iconsider Rabbi Lasker as a part of the Barry-Callebaut family. From time to time he acts as my internal quality auditor: indeed he is visiting most of our kosher certified plants in Europe himself on a regular basis. He visits our suppliers and through the years he really became an expert in chocolate making and quality. When he is in Wieze-Belgium and I’m in the office as well, we never miss each other to share thoughts, opportunities or the latest joke. His open mindedness and good social skills make him very much appreciated by all our collaborators throughout Europe.”

Willy Geeraerts, Director Corporate Quality Assurance & Environmental Issues, Barry-Callebaut

~ CERTIFIES SCHACH

Rabbi Yossi Goldstein inspects the bamboo schach production in Xiamen, China

Being a good mashgiach means having a good eye for the small details. Can you spot all 10 differences between these two pictures?

Wolf & Lamb Salmon

4 salmon fillets (6-8oz each)

1/2 cup dry white wine

2 tbsp heavy cream (non-dairy)

2 tsp Dijon mustard

2 lbs spinach, cleaned

3-4 Tbsp olive oil

6 cloves garlic, minced

1 pt cherry tomatoes, halved

2 eggs, whisked

Seasoned breadcrumbs and flour for dredging

Basil Chiffonade - thinly sliced ribbons (Optional)

Salt and Pepper to taste

Dredge salmon fillets in all-purpose flour, coat in whisked egg, then coat evenly with breadcrumbs. Sautee salmon in oil until golden brown, then place in oven at 325˚ F for about 10 minutes to finish. Using the same pan, deglaze with white wine, add Dijon, and non-dairy heavy cream. Add tomato and cook briefly, finish with basil chiffonade, salt and pepper to taste. In a separate pan, heat olive oil, then add spinach and garlic, season with salt and pepper. Cook until tender, then serve under the finished salmon. Top with white wine tomato sauce.

T i sh r e iR e c i p e

WOLF & LAMB is certified kosher by Kosher Certification. It is glatt kosher, Chassidishe shechita, Pas Yisroel and has a Mashgiach Temidi on premises. Wolf & Lamb is located at 10 East 48th Street, New York, NY.

www.wolfandlambsteakhouse.com

The Shabbos between Rosh HaShanah and Yom Kippur is known as Shabbos Teshuvah, the Shabbos of Repentance. It is called Shabbos Teshuvah because it falls during the Aseres Yemei Teshuvah, the Ten Days of Repentance. Of course, this is only the simple reason for the name. As with everything else in Torah and Judaism, there is a deeper meaning. The name “Shabbos Teshuvah” actually indicates that the actual day of Shabbos enhances one’s repentance, that the teshuvah of Shabbos Teshuvah is superior to the teshuvah of the other Aseres Yemei Teshuvah.

Often, the parsha of Ha’azinu is read on Shabbos Teshuvah. In the beginning of the parsha, Moshe Rabbeinu says, “Listen heaven and I will speak; hear earth the words of my mouth.”1

According to the Sifri, when Moshe spoke to heaven, he used the word ha’azinu, which connotes closeness, but when he spoke to earth, he used the word v’sishma, which connotes distance. This teaches us that we should strive to be like Moshe, close to heaven and distant from earth.

How are we, Poshuter Yidden (simple Jews), supposed to reach such a high level like that of Moshe Rabbeinu?

First we have to understand the connection between Shabbos and a higher level of teshuvah. In the sefer Likkutei Torah, the Alter Rebbe ex-

plains that “the teshuvah of Aseres Yemei Teshuvah involves the soul’s essence, while teshuvah during the rest of the year involves only the soul’s inner powers. Thus, the former period of teshuvah is far superior to the latter.”2 The teshuvah of Aseres Yemei Teshuvah and the teshuvah of the rest of the year correspond to two levels of teshuvah – teshuvah tata’ah (the lower level) and teshuvah ila’ah (the higher level). Teshuvah tata’ah reunites one with Hashem by rectifying one sins, while teshuvah ila’ah is when the soul completely returns to Hashem and cleaves to its Source.3

The levels of teshuvah tata’ah and teshuvah ila’ah also correspond to our avodah (service) during the weekdays and our avodah on Shabbos. During the week, we go about our daily lives trying to infuse a spark of Hashem into everything around us, similar to teshuvah tata’ah, when we try to infuse our soul with G-dliness. The sanctity of Shabbos, however, automatically takes us to a higher level, since we are not involved in mundane work and can reach higher levels of holiness.4

The inherent holiness of Shabbos automatically makes the teshuvah of Shabbos a higher level of teshuvah, because our souls are already elevated on Shabbos, so it follows that we are even more elevated during the Shabbos of the Aseres Yemei Teshuvah 5 Therefore, we can understand the dif-

Compiled by Dina Fraenkel

ference between the teshuvah of Shabbos Teshuvah and the teshuvah of the other Aseres Yemei Teshuvah.

On another level, since we know that all things in Yiddishkeit are intertwined, the seven days between Rosh Hashanah and Yom Kippur correspond to each of the seven days of the week of the past year. Each day that we do teshuvah between Rosh Hashanah and Yom Kippur we rectify all of our misdeeds on that day of the week over the entire past year. For example, the teshuvah of Sunday is a teshuvah for all the Sundays of the year. Based on this, even though the Aseres Yemei Teshuvah is a period of teshuvah ila’ah, it is still the teshuvah of weekdays and so is not the highest level.

However, it follows that Shabbos Teshuvah corresponds to all of the Shabbosos of the past year, which are already teshuvah ila’ah and inherently superior to weekdays, so how much more so the teshuvah of Shabbos Teshuvah is the highest level of teshuvah of the entire Aseres Yemei Teshuvah. It is the level of teshuvahila’ah that we reach on Shabbos Teshuvah that allows us to attain our goal of being like Moshe Rabbeinu - “close to heaven and distant from earth.”

In the merit of our efforts to do teshuvah, may Hashem bless us with the greatest gift, the Geulah Shleimah and the Beis HaMikdash HaShlishi

Shabbos Teshuvah

1) Devarim 32:1. 2) Likkutei Torah, Savo, p. 43d. 3) Iggeres HaTeshuvah, ch. 8ff; Likkutei Torah, beginning of Ha’azinu. 4) Torah Or, 13a, 65b-c, 113a; Likkutei Torah, Balak, 72a ff. 5) IggeresHaTeshuvah, ch. 10; LikkuteiTorah, ShabbosShuvah, p. 66c.

, the Alter Rebbe ex- we can understand the dif- bimheirah v’yameinu

KOSHER BY THE NUMBERS

In Good Company

20,000

kosher certified items.

In many supermarkets, the number of is closer to

Most supermarkets in larger cities carry at least 25,000 125,000

# of kosher items consumers in the U.S. have to choose from, a far cry from the 16,000 items quoted in 1987.

13.5 Yrs.

The amount of time it took an old issue of Kosher Spirit (formerly known as Jewish Homemaker) to be “returned to sender” by the UK’s Royal Mail Serivce.

$3,000,000

On Rosh Hashanah 5767 (2007), the Beis Knesses HaYehudi in Kiev, Ukraine were sold for more than $3 million, the highest amount ever paid for aliyos on a Yom Tov.

Parshas Nitzavim is always read around the time of Rosh Hashanah. The reason, according to Chassidus, is that the opening line in the parsha is “Atem nitzavim hayom. You are standing today.” Chassidus explains that hayom refers to Rosh Hashanah. The Chasam Sofer writes that he has a tradition from his Rebbes that the souls of one’s deceased parents stand and pray beside him on Rosh Hashanah. A reference to this can be found within Parshas Nitzavim itself. In pasuk 14, it says:

.םויה ונמע הפ ונניא רשא תאו...םויה דמע ונמע הפ ונשי רשא תא יכ —For all those who are present…and those who are not present.” This pasuk can refer to those who are physically in the shul as well as those who are not physically present, but their souls are in attendance.

This tradition from the Chasam Sofer might also explain why we do not say Hallel on Rosh Hashanah. Since Rosh Hashanah is the day we crown Hashem as our King, it would seem most fitting to sing His praises with Hallel, but in Hallel we say, “Lo hameisim yehalalukah.” The deceased cannot say Hallel, so it would not be right for us to say Hallel in their presence. The Chasam Sofer says that when Moshiach comes, after techiyas hameisim, we will say Hallel on Rosh Hashanah, as it says in Tehillim 65:14, “םיקמעו and from the valleys [meaning the graves], רב ופטעי will be wrapped in fat and skin, ועעורתי—[on Rosh Hashanah]we will blow the shofar, ורישי ףא — we will sing Hallel.”

The Neot Kedumim nature reserve in Israel grew the largest esrog in the world. It was 15 inches long and 6.7 inches wide, and weighed 8.8 pounds

The custom in many synagogues is to gather all the children under a number of talleisim for the blessing on the Torah called Kol HaNe’arim on Simchas Torah

The Mishkan Techeles factory specially manufactured the largest tallis in the world for the Kehillas Chassidei Gur synagogue in New York before Simchas Torah 2007. It was 39.3 feet long, 26.2 feet wide, and covered an area of 1,033 square feet

The largest sukkah in the world was built in 2006 in Moscow under the initiative of Chabad Rabbi, Berel Lazar, Chief Rabbi of Russia, and sponsored by the Federation of Jewish Congregations’ president, businessman Lev Leviev. Free meals were offered, as well as dozens of simultaneous Torah classes. The sukkah dimensions were 131 x 131 feet, a total of 17,161 sq. feet

The Beis Knesses HaGadol of the Belz Chassidim in Jerusalem is the largest synagogue in the world. The synagogue’s structure is a replica of the synagogue that once stood in Belz, Galicia. It took 10 years to build.

Source: Sefer HaSe’em v’HaNifla’ot, Feldheim Publishing Co.