Siman 113 — Food Cooked by Non-Jews (Bishul Akum): Kings' Tables, the Jew's Role, and Maachal Ben Drusai
סימן קי״ג · הלכה למעשה
דִּינֵי בִּשּׁוּלֵי עוֹבְדֵי כּוֹכָבִים
פסק המחבר והרמ״א · הכרעת נושאי הכלים · פסיקת הספרדים והאשכנזים בזמננו
⚖️ פסק הלכה ולמעשה ⚖️
✦ ❖ ✦
Halakha le-ma'asse — the practical psika
The Sages forbade food cooked by a non-Jew (בישולי עכו״ם) — out of fear of intermarriage (חתנות) —
but only if it meets two conditions: not eaten raw AND fit for the kings' table (עולה על שלחן מלכים)
Subject:
שולחן ערוך יורה דעה סימן קי״ג (ט״ז סעיפים)
עם נושאי הכלים: ש״ך, ט״ז, פרי מגדים, פתחי תשובה
⚠ Level disclaimer:
This level is not "Da'at HaRav": the Shulchan Aruch HaRav
(the Admur HaZaken) does not cover Yoreh De'ah, hence not Siman 113.
It is a level of practical psika: what one does, and whom to ask.
Writing and iyun:
הרב יוסף חיים סממה · DAAT
How to read this level. Every statement is anchored either in the text of the Shulchan Aruch and its nossei kelim (Shach, Taz, Pri Megadim, Pitchei Teshuva), or in a named responsum of the contemporary poskim. On Yoreh De'ah there is neither a Mishnah Berurah (which comments only on Orach Chaim), nor a Shulchan Aruch HaRav / Da'at HaRav (the Admur HaZaken did not write the YD). Every concrete application (le-ma'asse) concludes with the referral to your Rav: real cases blend factual details (who lit the fire, how cooked the food was, Sephardic or Ashkenazi custom, the presence of a mashgiach) that only a posek who sees your situation can decide.
📑 תוכן העניינים
שורש הסימן — חתנות ושני התנאים (סעיף א')
פסק המחבר והרמ״א — מסגרת ההלכה בט״ז סעיפים
שני התנאים והיוצאים מן הכלל — נאכל חי, ביטול ברוב, שומן בעין (סעיף א'–ג')
השפחות ולא נתכוון לבישול — (סעיף ד'–ה')
השתתפות ישראל בבישול — הדלקה / חיתוי / הנחה (סעיף ו'–ז')
The two conditions. A thing that is not eaten as it is, raw, and which moreover comes up on the kings' table (עולה על שלחן מלכים) to accompany bread or as a choice dish (פרפרת), that a non-Jew cooked — even in a Jew's utensil and in a Jew's house — is forbidden under בישולי עובד כוכבים.
— Shulchan Aruch, Yoreh De'ah 113:1 · talmudic basis: the sugya of Avoda Zara 38 (חתנות, מאכל בן דרוסאי) · Sefaria YD 113:1
1. שורש הסימן — חתנות and the two conditions
The foundation. Siman 113 deals with בישולי עכו״ם — food cooked by a non-Jew (a direct continuation of siman 112, which covered פת, bread). The reason (טעם) of the decree is twofold: the fear of intermarriage (חתנות) — sharing cooked dishes leads to closeness and intermarriage — and the fear "שמא יאכילנו דברים אסורים" (lest he feed us forbidden things). From this reason flow the two conditions of the prohibition, which structure the whole siman.
The two conditions (seif 1). The prohibition strikes only what gathers (a) אינו נאכל כמו שהוא חי — not eaten raw; AND (b) עולה על שלחן מלכים — fit for the kings' table (to accompany bread or as a choice dish). The Taz (s.k. 1) explains "kings' table" by the reason חתנות: one does not invite another over an unimportant dish — too ordinary a dish does not create the social bond the Sages meant to prevent. The Shach (s.k. 1) discusses whether a שינוי על ידי האור (a change wrought by fire) is required: Rashi, the Ran and the Rif on one side, the Rambam on the other.
"Even in a Jew's utensil and a Jew's house"
The Mehaber stresses that the prohibition stands even if the utensil and the house are a Jew's: this is not a prohibition on the kashrut of the food (the food itself is otherwise permitted), but a rabbinic decree attached to the act of cooking by the non-Jew. That is why its removal comes not through 60 or nullification, but through the Jew's participation in the cooking (seifim 6-7) — the practical heart of the siman.
2. פסק המחבר והרמ״א — the map of the siman
Siman 113 contains 16 seifim. The Mehaber lays the framework; the Rama (הגה) glosses, and above all establishes the practical leniency on the Jew's participation (the הדלקה / the חיתוי suffice) — the decisive Sephardic / Ashkenazi machloket. Here is the overall map, as it emerges from the text itself.
Seif
Subject
Psak (anchored in the text)
1
The 2 conditions
Not eaten raw AND עולה על שלחן מלכים → forbidden, even in a Jew's utensil/house. Reason: חתנות.
2
Mixture; עיקר
Raw mixed with non-raw cooked by a non-Jew: follows the essential (עיקר). Rama: roasted peas / ערבשי״ן permitted (do not come up on the kings' table); cooked fruit → permitted (povidl).
3
פנאד״ה / fat בעין
A filled pastry forbidden even for one lenient on bread: the fat בעין soaks into the dough. Vegetables cooked with meat → forbidden.
4
The maidservants
יש מתיר / יש אוסר. Rama: בדיעבד one relies on the lenient; even לכתחילה custom is lenient in a Jew's house (a member of the household stirs).
5
לא נתכוון לבישול
Unintentional cooking → permitted (locusts, ear-tips). But if he intended cooking, even unaware of the meat → forbidden.
6
בישולי ישראל מעט
Any participation by the Jew (start/end — turning, stirring) → permitted. Rama: even if it would not have cooked without the non-Jew.
7
שגירה / חיתוי / קיסם
Mehaber: שגירה of the oven applies only to bread; for dishes → only the הנחה (placing) by the Jew. Rama (יש חולקין): lighting / חיתוי helps too — "וכן נוהגין"; even a חיתוי without intent; and the non-Jew lighting his fire from a Jew's fire → permitted.
8
Remove and replace
The Jew sets and removes, the non-Jew replaces → forbidden, unless מאכל בן דרוסאי was reached at removal.
9
כמאב״ד and the Jew finishes
Non-Jew cooks to מאב״ד, the Jew finishes → there is room to forbid, except on Shabbat/YT eve or great loss. יש מתירין always — such is the custom.
10
Dying embers
The Jew sets on גחלים עוממות unfit to reach מאב״ד, the non-Jew turns and it cooks → forbidden.
11
ספק בישול עכו״ם
The Jew sets, the non-Jew watches and turns; doubt whether he removed before מאב״ד → permitted (ספק דבריהם להקל). Any doubt of בישול עכו״ם → permitted.
12
Salted fish; raw with difficulty
Small salted fish = as partly cooked; roasted by a non-Jew → permitted. Large fish (eaten ע״י הדחק) → forbidden; יש מתירין. Rama: anything eaten raw with difficulty = like large fish; salted meat → forbidden.
13
מליחה / עישון / כבוש ≠ בישול
Salted fish, smoked fruit made edible → permitted: מליח אינו כרותח, מעושן אינו כמבושל. Rama: כבוש too is not like cooked — only fire-cooking was forbidden.
14
The egg
An egg, though fit to be gulped raw, if a non-Jew cooked it → forbidden.
15
Bitter dates
Slightly bitter dates, edible only with difficulty, cooked by a non-Jew → forbidden.
16
Utensils; the sick on Shabbat
Cooking utensils → require הכשר; יש אומרים not. Earthenware → 3 הגעלות (no root מן התורה). Rama: a non-Jew cooking for one ill on Shabbat → permitted (היכר).
כלל הפסק של הסימן :
שני תנאים — אינו נאכל חי ועולה על שלחן מלכים — והיתר אחד החותך את הסימן: השתתפות ישראל בבישול. ולמעשה נחלקו המחבר והרמ״א: לספרדים הצריך מרן פעמים רבות הדלקה או הנחה בידי ישראל, ולאשכנזים די בהדלקה / חיתוי / קיסם, אף בלא כוונה ; וכל ספק בישול עכו״ם — להקל.
3. שני התנאים — not eaten raw, kings' table, and the exemptions
דבר שאינו נאכל כמו שהוא חי, וגם עולה על שלחן מלכים ללפת בו את הפת או לפרפרת, שבישלו עובד כוכבים — אפילו בכלי ישראל ובבית ישראל — אסור משום בישולי עובד כוכבים.
— שולחן ערוך יו״ד קי״ג:א
What is exempt. Excluded from the prohibition: (1) what is eaten raw (fruit, vegetables eaten raw); (2) what does not come up on the kings' table — hence the Rama (seif 2) permits roasted peas (אפונים קלויים) and roasted ערבשי״ן, except where the pan is greased with fat (חלב); (3) fruit eaten raw even cooked until it melts into a dish — hence the non-Jews' פובידל״א (povidl) is permitted. The Shach (s.k. 2) notes that innards (קרביים, קורקבן) and mushrooms (כמהין ופטריות), served as פרפראות, fall under the prohibition.
עיקר — the essential follows (seif 2). When a thing eaten raw is mixed with a thing not eaten raw and a non-Jew cooks the whole: one follows the essential (עיקר). If the essential has a reason of בישול עכו״ם → forbidden; if not → permitted. To be distinguished from nullification in the majority (ביטול ברוב, treated for this decree as in siman 112): here it is the qualitative predominance of the component that decides, not a mere count.
שומן בעין — fat in substance (seif 3). A פנאד״ה (filled pastry) cooked by a non-Jew is forbidden even for one lenient on bread, because the fat (חלב), as long as it is בעין (in substance), does not nullify and soaks into the dough. Likewise vegetables (eaten raw) cooked with meat → forbidden, the meat's fat soaking into them. The Taz (s.k. 2) distinguishes: a פנאד״ה of a Jew vs of a non-Jew; and beef or goose fat already rendered (מהותך) no longer makes בישול עכו״ם — אין בישול אחר בישול (no cooking after cooking).
Le-ma'asse (the 2 conditions). A food is concerned by בישולי עכו״ם only if it gathers both conditions: not eaten raw AND fit for a table of honor. Coffee, tea (boiled water), canned vegetables eaten raw, cooked fruit → as a rule outside the decree. But fat in substance (פנאד״ה, industrial meat dishes) forbids even where one would be lenient. Assessing "kings' table" and "eaten raw" for a given product is a question of fact. For the application to your situation, consult your Rav.
4. שפחות ולא נתכוון — the maidservants and unintentional cooking
יש מי שמתיר בשפחות שלנו, ויש מי שאוסר אפילו בדיעבד. (הגה: ובדיעבד יש לסמוך אמקילין, וכן נוהגין להקל אפילו לכתחלה בבית ישראל, שהשפחות והעבדים מבשלים בבית ישראל, שאי אפשר שלא יחתה אחד מבני הבית מעט.)
— שולחן ערוך יו״ד קי״ג:ד
The maidservants (seif 4) — din and custom
יש מי שמתיר the cooking of "our maidservants" (שפחות שלנו); יש מי שאוסר even בדיעבד.
Rama: בדיעבד one relies on the lenient, and even לכתחילה custom is lenient in a Jew's house, for it is impossible that a member of the household will not stir a little (חיתוי).
Taz (s.k. 3): distinguishes acquired (קנויות) maidservants — bound by the Shabbat obligation מן התורה — from hired (שכורות) ones. The Shach (s.k. 7) is stringent for the hired even בדיעבד (Rashba 68), the basis remaining "it is impossible that a member of the household will not stir."
לא נתכוון לבישול (seif 5). A non-Jew who cooks without intent to cook → permitted. The Mehaber's examples: he lights a fire in a marsh to clear the grass and locusts cook in it — permitted even where they come up on the kings' table; he singes a head to remove the hair — the ear-tips roasted are permitted. But if he aimed at cooking (he heated the oven to cook, and there was meat inside that roasted) → forbidden, even if he was unaware of that meat. The intent to cook, not knowledge of the precise food, is the criterion.
Le-ma'asse (maidservants, home help, unintentional cooking). For a non-Jewish helper cooking in a Jew's house, custom (Rama) is lenient as long as a member of the household participates (stirring, lighting). For what cooks by accident without intent to cook — permitted. But do not extend this to a kitchen entirely entrusted to the non-Jew. For the application to your situation, consult your Rav.
5. השתתפות ישראל — the Jew's participation (the decisive machloket)
שגירת התנור אינו מועיל אלא לפת, אבל לשאר מאכל הנאפה או נצלה לא מהני... ויש חולקין לומר דגם בהדלקת האש או בחיתוי מהני אף לשאר מאכלים, וכן נוהגין.
Mehaber (seif 6): anything a Jew cooked a little — at the start or at the end — is permitted. So if the non-Jew set the meat/pot and the Jew turned or stirred, or the Jew stirred and the non-Jew finished → permitted. Rama: even if it would not have cooked without the non-Jew's help (cf. Gemara AZ 38).
Mehaber (seif 7): the שגירה of the oven (lighting it) applies only to bread — "מלאכה מיוחדת" (Taz s.k. 7); for other dishes → only the הנחה (placing) by the Jew counts. One who wishes to fry in a pan in a non-Jew's oven must have the Jew place the pan at the spot fit to cook.
Rama (יש חולקין): the lighting of the fire or stirring the embers (חיתוי) helps for cooking as for bread — "וכן נוהגין". Even a חיתוי without intent helps. And יש אומרים: even if the Jew neither stirred nor cast a wood-chip, if the non-Jew lit his fire from a Jew's fire → permitted.
הכרעה. This is the machloket with the heaviest consequences. For Maran (Sephardic), on dishes (≠ bread), הדלקה/שגירה does not suffice: it is often required that the Jew place (הנחה) or light while the food is on the fire. For the Rama (Ashkenazi), the הדלקה / the חיתוי / a קיסם (wood-chip) cast into the fire suffice, even without intent — "וכן נוהגין". The Shach (s.k. 8) and the Shach (s.k. 11) clarify that the קיסם helps for בישול too, and discuss the divergent customs of the bnei Eretz Yisrael / Bavel.
Le-ma'asse (the Jew's participation). This is the direct modern application: the mashgiach who lights the fire of a kitchen / restaurant / factory under certification; the oven or stovetop lit by a Jew. For an Ashkenazi, this lighting generally suffices to remove בישולי עכו״ם. For a Sephardi, Maran's custom often requires the Jew to place the food or light beneath the food, not merely the empty oven. Knowing what your hechsher applies depends on your community. For the application to your situation, consult your Rav.
6. מאכל בן דרוסאי — a third of cooking, and the doubt
נתן ישראל קדרה על האש והסירה, ובא עובד כוכבים והחזירה — אסור, אלא אם כן הגיעה למאכל בן דרוסאי כשהסירה הישראל.
— שולחן ערוך יו״ד קי״ג:ח
מאכל בן דרוסאי and its cases (seifim 8-11)
Seif 8 (remove/replace): the Jew sets, removes; the non-Jew replaces → forbidden, unless the food had reached מאכל בן דרוסאי (a third of cooking) at the time of removal. The Taz (s.k. 9): forbidden even if it was the non-Jew who removed it.
Seif 9 (כמאב״ד and the Jew finishes): the non-Jew cooks to מאב״ד and the Jew finishes → there is room to forbid, except on Shabbat/Yom Tov eve or great loss. יש מתירין in all cases — such is the custom.
Seif 10 (dying embers): the Jew sets on גחלים עוממות unfit to reach מאב״ד, the non-Jew turns, it cooks → forbidden.
Seif 11 (ספק בישול עכו״ם): the Jew sets, lets the non-Jew watch; the non-Jew turns, and one does not know whether he removed it before מאב״ד → permitted (ספק דבריהם להקל). And likewise any doubt of בישול עכו״ם → permitted.
Pitchei Teshuva (s.k. 3-4): the Tiferet LeMoshe rules that if the non-Jew cooked to כמאב״ד and then finished it (or the Jew finished), it is forbidden (≠ the salted fish of seif 12); and the Shla"h is stringent like the Maharshal — no remedy after מאב״ד. This is an important stringency on seif 9 against the "יש מתירין" of the custom.
Le-ma'asse (מאכל בן דרוסאי, doubt). If the Jew brought the food to a third of cooking (מאב״ד), the non-Jew may replace/finish without forbidding. For the reverse case — a non-Jew reaching מאב״ד and then the Jew finishing — the custom (יש מתירין) is lenient, but the Shla"h and the Pitchei Teshuva are stringent: do not decide alone. And any doubt of בישול עכו״ם is lenient. For the application to your situation, consult your Rav.
דג מליח שמלחו עובד כוכבים, ופירות שעישנן עד שראויין לאכילה — מותרים, שאין מליח כרותח ולא מעושן כמבושל לענין זה. (הגה: וכן כבוש אינו כמבושל, דלא אסרו אלא בישול האור.)
— שולחן ערוך יו״ד קי״ג:י״ג
Process / case
Status
Source
Small salted fish, then roasted by a non-Jew
Permitted (as partly cooked)
Mehaber s.12; Shach s.k. 16
Large fish (eaten ע״י הדחק), roasted by a non-Jew
Forbidden; יש מתירין
Mehaber s.12
Anything eaten raw with difficulty; salted meat
Like large fish → forbidden
Rama s.12
Salted fish / smoked fruit made edible
Permitted (מליח/מעושן ≠ מבושל)
Mehaber s.13; Shach s.k. 18
Pickled (כבוש)
Permitted (≠ cooked)
Rama s.13
Egg cooked by a non-Jew
Forbidden (though gulpable raw)
Mehaber s.14; Taz s.k. 14
Slightly bitter dates (edible with difficulty), cooked
Forbidden
Mehaber s.15
The principle (seifim 12-15). For this decree, only fire-cooking is targeted: מליח אינו כרותח (the salted is not like the boiling), מעושן אינו כמבושל (the smoked is not like the cooked), and the Rama adds כבוש אינו כמבושל (the pickled). But what is eaten raw only with difficulty (large fish, salted meat, egg, bitter dates) counts as "not eaten raw" and falls under the prohibition if a non-Jew cooks it. The Taz (s.k. 14) classes the egg and dates as אכילה על ידי דוחק גדול (edible only at great effort).
Le-ma'asse (salting / smoking / pickling). Canned salted fish, smoked fruit, pickled vegetables (כבוש) by a non-Jew → as a rule outside בישולי עכו״ם, since these processes are not "cooking." On the other hand, a hard-boiled egg cooked by a non-Jew is forbidden, and likewise anything edible raw only with difficulty. Distinguishing a "salted/smoked/pickled" product from a "cooked" one is sometimes subtle. For the application to your situation, consult your Rav.
8. הכלים והחולה בשבת — the utensils and the sick on Shabbat
כלים שבישל בהם עובד כוכבים בפנינו דברים שיש בהם משום בישולי עובד כוכבים — צריכים הכשר ; ויש אומרים שאינם צריכים. ולמצריכים, אם הוא כלי חרס — די בשלש הגעלות, לפי שאין לאיסור זה עיקר מן התורה.
— שולחן ערוך יו״ד קי״ג:ט״ז
The utensils (seif 16). Utensils in which a non-Jew cooked before us things bearing a reason of בישול עכו״ם require a הכשר (הגעלה); יש אומרים they do not. And per those who require it, if it is earthenware (כלי חרס), three הגעלות suffice — whereas earthenware ordinarily cannot be koshered — because this prohibition has no root מן התורה. The Shach (s.k. 20-21) notes that the utensils of a maidservant cooking for herself are more severe, and that בדיעבד the food is nullified in the majority (references 112:23 and 115).
The sick on Shabbat (seif 16, Rama). A non-Jew who cooked for one ill on Shabbat → it is permitted after Shabbat even to a healthy person, and there is no בישול עכו״ם, because in such a case there is a היכר (a distinguishing sign: it is known it was for the sick). The Taz (s.k. 15) reports that the Rashba (Mishmeret HaBayit) refutes the Ra'ah — "חלילה" — and that after Shabbat it would revert to forbidden, noting that the SA/Rama would have ruled otherwise had they seen the Mishmeret HaBayit (cf. siman 123). The Pitchei Teshuva (s.k. 6) brings, regarding the sick, the law of utensils after 24h without הגעלה (Chochmat Adam, Chayei Adam).
Pitchei Teshuva (s.k. 1): the מומר (apostate) — there is no fear of חתנות with him, but the fear "שמא יאכילנו דברים אסורים" remains → his cooking is forbidden like a non-Jew's; and likewise the מחלל שבת בפרהסיא (one who publicly desecrates Shabbat), siman 2:5 and siman 119.
Le-ma'asse (utensils, the sick, the מומר). A utensil that served for בישול עכו״ם is koshered by הגעלה (earthenware, exceptionally, by three baths — no דאורייתא root). The cooking of a מומר / מחלל שבת בפרהסיא is forbidden (PT s.k. 1, siman 119). And cooking by a non-Jew for one ill on Shabbat is permitted thanks to the היכר. The type of utensil and the status of the person are questions of fact. For the application to your situation, consult your Rav.
9. פסיקת הספרדים בזמננו — contemporary Sephardic psika
Method note. The responsa that follow (Yabia Omer, Yechaveh Daat, Yalkut Yossef, Or LeTzion) extend the principles of siman 113 above to modern cases. They are not in the siman's corpus; they are cited as recognized streams of psika, to be confirmed with a Rav before any application.
Contemporary Sephardic psika (the school of Rav Ovadia Yossef, Rav Ben-Tzion Abba Shaul) starts exactly from the Mehaber's framework: the two conditions (seif 1), and above all Maran's requirement on the Jew's participation (seif 7). On dishes, Sephardic custom often requires the Jew to place (הנחה) or light beneath the food — mere lighting of the empty oven does not suffice. Rav Ovadia Yossef is known for relying on leniencies when needed (ספק בישול עכו״ם → permitted, seif 11; foods outside "kings' table"), while maintaining the requirement of הדלקה/הנחה where it applies.
Concrete case
Sephardic orientation (to verify)
Industrial cooked dish under hechsher
The Jew must light or place (הדלקה/הנחה); lighting the empty oven often does not suffice (Maran, seif 7).
Coffee, tea, boiled water
Outside the decree: edible/drinkable without cooking in the siman's sense, and does not come up as a פרפרת of kings.
Canned vegetables / salted or pickled fish
מליח / כבוש ≠ בישול (seif 13) → outside בישול עכו״ם; verify there was no fire-cooking.
Hard-boiled egg bought cooked from a non-Jew
Forbidden (seif 14); unless a Jew participated in the cooking.
Anchoring in the siman. All of this flows from the text: the 2 conditions (seif 1), עיקר and שומן בעין (seifim 2-3), הנחה / הדלקה (seif 7), מאכל בן דרוסאי and ספק (seifim 8-11), מליח/מעושן/כבוש (seif 13), the egg (seif 14). The contemporary responsa apply these rules to today's kitchens, restaurants, and industries.
10. פסיקת האשכנזים — Ashkenazi psika
Method note. Same remark: these streams extend the Rama and the nossei kelim; they are cited as markers of psika, to be confirmed with a Rav.
Ashkenazi psika starts from the Rama and the acharonim (Chochmat Adam, Aroukh Hashulchan YD). The dominant trait of this siman is the Rama's leniency on participation: הדלקת האש / חיתוי / קיסם suffice for dishes as for bread — "וכן נוהגין" — even a חיתוי without intent, and even the non-Jew lighting his fire from a Jew's fire. This is precisely what makes the mashgiach lighting the fire effective in an Ashkenazi kitchen under certification.
Concrete case
Ashkenazi orientation (to verify)
Lighting of the fire by the mashgiach
הדלקה / חיתוי suffice (Rama, seif 7); even without intent. Removes בישול עכו״ם for dishes.
Restaurant / factory under hechsher
A Jew who lights the oven or stirs → permitted; sufficient per the Rama.
Non-Jew cooked כמאב״ד then the Jew finishes
יש מתירין (custom); but Shla"h / PT are stringent (s.k. 4) — do not decide alone.
Utensils to be koshered
הגעלה; earthenware ×3 (no root מן התורה, seif 16).
Chabad — only by real sources. The Shulchan Aruch HaRav does not cover Yoreh De'ah; there is therefore no "Da'at HaRav" on siman 113. For Chabad practice on these questions, one refers to the responsa of the Tzemach Tzedek and to the Sefer HaMinhagim Chabad when they explicitly treat a point — and one refrains from attributing to the Admur HaZaken a ruling he did not write here.
11. מקרים מודרניים — today's kitchen
How siman 113 illuminates the kitchen. Four tools of the siman serve to decide modern cases: (1) the 2 conditions (seif 1); (2) the Jew's participation — הדלקה / חיתוי / הנחה (seifim 6-7); (3) מליח / מעושן / כבוש ≠ בישול (seif 13); (4) the lenient doubt and the sick on Shabbat (seifim 11, 16).
Modern case
Tool of the siman
Orientation (to confirm with the Rav)
Industrial cooked dishes under certification
Seif 6-7 (Jew's participation)
The mashgiach lights the fire: for the Ashkenazi (Rama) that suffices; for the Sephardi (Maran), the Jew often must place or light beneath the food.
Restaurant under hechsher
Seif 7 (חיתוי / הדלקה)
The direct modern application of the חיתוי: a Jew lighting/stirring the fire removes בישול עכו״ם (per the community's custom).
Canned vegetables / fish
Seif 1, 13 (conditions; מליח/כבוש)
Vegetables eaten raw or merely salted/pickled → outside the decree; verify the absence of fire-cooking and of "kings' table."
Coffee and tea (boiled water)
Seif 1 (the 2 conditions)
Outside בישול עכו״ם as a rule (does not gather both conditions).
Hard-boiled eggs; maidservant / home help
Seif 4, 14 (maidservants; egg)
Egg cooked by a non-Jew → forbidden. Help in a Jew's house: lenient if a member of the household participates (Rama).
Le-ma'asse. These situations blend questions of fact — who lit the fire, does the food gather both conditions, is it cooking or salting/smoking, is the custom Sephardic or Ashkenazi — that only your Rav can decide upon seeing the case. The practical rule: reconstruct precisely what was cooked, by whom, and whether a Jew participated in the lighting or the placing. For the application to your situation, consult your Rav.
12. סיכום מעשי — summary and tables
טבלה — the prohibition and what removes it, in practice
Case
Status (for us)
Note
Not eaten raw AND kings' table, cooked by a non-Jew
s.k. 1 (שינוי על ידי האור); s.k. 2 (קרביים, כמהין ופטריות = פרפראות); s.k. 7 (acquired/hired maidservants); s.k. 8, 11 (the קיסם helps for בישול); s.k. 20-21 (the maidservant's utensils; בדיעבד nullified in the majority).
Taz (Turei Zahav)
s.k. 1 (חתנות; one does not invite over an unimportant dish); s.k. 2 (פנאד״ה; שומן בעין; rendered fat מהותך = אין בישול אחר בישול); s.k. 3 (acquired ≠ hired maidservants); s.k. 9 (remove/replace); s.k. 14 (egg/dates = דוחק גדול); s.k. 15 (sick on Shabbat; Rashba/Mishmeret HaBayit).
Pri Megadim (פר״מ)
Sharpens the boundaries of "kings' table" and participation, in the wake of the Shach and the Taz.
Pitchei Teshuva (פתחי תשובה)
s.k. 1 (מומר / מחלל שבת בפרהסיא → forbidden); s.k. 3 (Tiferet LeMoshe: כמאב״ד then finished → forbidden); s.k. 4 (Shla"h is stringent, no remedy after מאב״ד); s.k. 6 (the sick; utensils after 24h, Chochmat Adam / Chayei Adam).
טבלה — contemporary streams of psika (outside the corpus, to verify)
Sephardim: the school of Rav Ovadia Yossef (Yabia Omer, Yechaveh Daat), Yalkut Yossef; Or LeTzion (Rav Ben-Tzion Abba Shaul). They extend the Mehaber: often require the הדלקה or the הנחה by the Jew on dishes; rely on the lenient (ספק בישול עכו״ם, outside "kings' table") when needed.
Ashkenazim: Aroukh Hashulchan (Rav Yechiel Mikhel Epstein), Chochmat Adam, and acharonim. They extend the Rama: the הדלקה / the חיתוי suffice (even without intent) — hence the effectiveness of the mashgiach who lights the fire.
Chabad: no Shulchan Aruch HaRav on the YD. One cites only real sources — responsa of the Tzemach Tzedek, Sefer HaMinhagim — when they explicitly treat the point.
On the substance, retain the two conditions (not eaten raw + kings' table): without them, no prohibition. This is the grid that excludes coffee, fruit, simple canned goods.
In practice, the prohibition is removed by the Jew's participation: for the Ashkenazi, the הדלקה / the חיתוי suffice; for the Sephardi, Maran's custom often requires the הנחה / lighting beneath the food — hence the role of the mashgiach who lights the fire.
Salting, smoking, pickling are not "cooking"; but the egg and anything edible raw only with difficulty remain forbidden if a non-Jew cooks them; and any doubt of בישול עכו״ם is lenient.
And for any real case — who lit, does the food gather both conditions, Sephardic or Ashkenazi custom — the halakha le-ma'asse passes through your Rav.
~ ~ ~ ~ ~ DAAT · הרב יוסף חיים סממה
תלמיד חכם · מעביר שיעורים בהלכה ובחסידות פסק והלכה למעשה בדיני בישולי עובדי כוכבים · סימן קי״ג · ⚖️ Level 4 — Halakha le-ma'asse
⚠️ This content is for study purposes. The contemporary streams of psika cited (Sephardic and Ashkenazi) are reference points, not a personal ruling. For any practical application (לְמַעֲשֶׂה), consult a qualified Rav.