Sign Up For OU Kosher Notifications
|
|
Frequently Asked Questions
The Frequently Asked Questions list below is ordered by category.
If you have a question that's not answered here, or if you'd like to comment on a question you can email us at kosherq@ou.org or you can use the Webbe Rebbe form and we'll respond with an answer.
Click on an FAQ category below to expand it. Click on a question to see the answer.
|
- Questions About Whether Or Not Something is Kosher?
Is Starbucks Liqueur kosher, even though it does not bear an OU or OU-D symbol?
- ANSWER:
Although generally, we only recommend OU certified products when they bear an OU symbol, in this case, Starbucks liqueur may be imbibed although it does not bear an OU symbol yet. L’Chaim!
The following Starbucks Liqueur is certified as kosher pareve:
Coffee Liqueur Starbucks OU
The following Starbucks Liqueur is certified as kosher dairy:
Cream Liqueur Starbucks OU-D
Is veal Kosher?
- ANSWER:
The Kosher status of veal has been the subject of controversy. The source was a question regarding the food on which calves are raised. Their diet includes both milk and animal fat, which would potentially make it basar be’chalav, the biblically prohibited mixture of milk and meat.
Based on this many rabbinical authorities decided that it is forbidden to eat veal raised on such a diet for two main reasons. The Rama, a 16th century scholar, states that one may not eat meat raised completely on forbidden foods. Later authorities explain the Rama’s reasoning as coming from maris ayin, the rabbinical injunction against acting in ways that can appear as sinful to others. Additionally since there is a biblical prohibition against deriving any benefit from basar be’chalav, many rabbinic authorities believed that eating veal from calves raised on basar be’chalav would transgress this ban. Other rabbis held that it was muttar (permissible), since other products essential for the calves, such as oil and vitamins, were mixed into the food, and the Rama forbids only animals who get their whole substanance from the forbidden food.
However it was determined that the initial assumption was incorrect. While it is true that farm-raised calves are fed meat and milk that is mixed together, this mixture does not constitute basar be’chalav according to the Torah. In actuality, the milk and animal fats are mixed together, but never cooked together. Although eating such a mixture is still Rabbinically prohibited, veal that comes from calves raised on such a diet is not prohibited.
Why is there no leg of lamb in Kosher butcher shops in the US?
- ANSWER:
It is possible to get a kosher leg of lamb, but, to the best of our knowledge, not in the US. Treiboring of the hindquarters requires a boki, or expert, as there is chelev, a Biblically prohibited fat, and gid hanosheh, a biblically prohibited vein. The removal of these usually results in much of the meat being cut up and not in the large cuts a butcher likes. So it is not economical in the US: too much labor, too little usable meat, and too few butchers who know how to treiber, or clean, the hindquarters.
Any cut that comes from after the 12th rib of the animal is, under normal circumstances in the United States, not available to us as Kosher. It is highly unlikely you’ll find Kosher certified cuts of beef or lamb from below the 12th rib in the US. In Israel, other such cuts, bearing a very reliable Kosher Certification, would be permitted.
Some places market and serve something called leg of lamb. Technically, it is, but it is the front leg. In normal parlance, the dish called leg of lamb is the hind leg. This is akin to “kosher sirloin steak,” which is from the 11th rib, whereas what is normally termed sirloin is after the 13th rib.
Can you tell me if a certain type of fish is Kosher?
- ANSWER:
If you enter your fish’s common name into www.fishbase.org’s search engine, you’ll see that you get numerous results.
It is impossible to say for a fact that they are all kosher. Some fish referred to as that name may be kosher, so it might be worth looking into. The way to know if your fish is a kosher one, is by checking its kosher status yourself (don’t worry, we’ll tell you exactly how):
1. First make sure the skin is still intact (with the scales still attached). If the fish is skinned before you can confirm its kosher status, it can no longer be considered kosher.
2. Have the person selling the fish remove a scale from the fish in front of you.
3. Make sure the skin did not rip from the process of removing the scale. If the scale comes out cleanly… congratulations! You have yourself a kosher fish. If not, try this procedure on another type of yummy friend from “down under” (water that is) until you get one whose scales can be removed without ripping the skin.
4. As much as we might like to, we cannot rely on the fish seller to tell us a fish is kosher. Even if the seller tells you it is a kosher fish, you have to confirm the kosher status with the scale removal procedure mentioned above.
Are there any online kosher supermarkets?
Do Oral Medications Need To Be Kosher?
- ANSWER:
Since the Torah is quite specific, a simplistic answer would be as follows:
Q. What are the limitations that The Torah impose upon us as to what we may eat?
A. The Torah only allows us to eat food that is Kosher.
Q. What does the Torah prohibit us from eating?
A. The Torah prohibits us from eating food that is not Kosher. Period.
But before we shut the door on this issue, let us discuss a Halacha that might just be pertinent to these issues.
This is the Halacha that deals with questions of Life and Death.
Q. To what degree is it incumbent on a Jew to not to violate a precept of the Torah? Would it mean that that one would have to be ready to die so not to violate a commandment?
A. With three exceptions, the Torah commands us to place the value of life above everything, even above the laws of the Torah.
When a person’s life is in danger, not only ‘may’ he take non-kosher medication, but he ‘must’ take such medication [only if no comparable Kosher medication is available at hand]. Should the person refuse, he or she should be advised that the sin of refusing such medication is akin to and perhaps even worse than the sin of eating non–Kosher food.
In the case of a life-threatening illness which requires a non-kosher medication; there should be no hesitation in taking such medications. Any young baby’s illness, according to the Torah, is considered ‘life threatening’.
Anyone with an illness that if left untreated would turn into a life threatening situation may take non-Kosher medication as he is now already considered to be in a life-threatening situation.
Anyone with a high temperature is to be considered as possibly turning into a ‘life threatening’ situation.
So much for a ‘life threatening’ illness.
There are two other forms or degrees of ‘sicknesses’ which have Halachic implications. One is an illnesses which is not life threatening. The other form of illness would be when one experiences ‘discomfort’.
In both instances, before running to take just anything, one must bear in mind the simplistic but inescapable rule we mentioned right at the beginning. Now that we know that one can’t just have a ‘free ticket’ for just about anything, it becomes equally important to explore the Halacha a little deeper, to learn what one may do and what one should not do, so that in the merit of keeping to the will of G-d, one can merit a recovery to good health.
Oral Medications come in different forms. Ordinary pills, Coated Pills, Capsules, Elixirs or liquids and finally (at least for this discussion), tablets to be chewed.
Ordinary pills – The vast, vast majority of medications today are chemicals and by themselves would not present Kosher concerns. The problems then consists of either the binders that keep the medication together in a pill form, and the coatings or Capsules which in most cases consist of non-Kosher gelatin.
Rabbis have ruled that non-Kosher binders present no Kosher concerns.
But what does one do with coated medicines and with capsules when one is ill but not with a life threatening illness?
Many Rabbinical authorities have ruled in cases of such illnesses as follows: True, the Torah forbade us to ‘eat’ anything that is not Kosher, but in case of illness, one may ask just exactly do we call ‘eating’? The normative explanation of eating means to take the thing in the mouth, either chew it, or savor the flavor, and then to swallow. Those are the steps involved in ‘eating’. But when one takes a pill and swallows it, usually with a liquid, that is not considered ‘eating’. The Torah only forbade ‘eating’ something that is not Kosher, swallowing without eating is not considered ‘eating’. In the case of a non-threatening illness it might be permitted.
[Other Rabbinical authorities don’t go so far, but suggest that one wrap the pill in a small piece of tissue paper and swallow the pill with water that way. Others yet break the capsule and pour the medicine in to a spoon and take the medication only and discard the capsule.]
What would this do to liquids (like cough medications, anti-gas syrups, etc.)? What about Chewable Tablets.? Certainly these medications fall into the category of ‘eating’. The answer is that one may not take such medications if they are not Kosher. In instances where there is a strong need for such medications, and in instances where the illness is strictly discomfort, a Rabbi should be consulted on finding ways to be allowed to take such medications.
Now the question is whether vitamins or medications taken for cosmetic purposes are required to be Kosher? We know that most of such energy drinks, shakes or syrups, and many vitamins contain glycerine, which may be derived from animals. Normally, such cases are not considered as ‘medications’ - and therefore should not be taken without a reliable certification.
If you can’t find a Kosher substitute, consult your local learned Orthodox Rabbi for other suggestions
Does toothpaste or mouthwash need kosher certification?
Given the fact that vitamin D3 can come from non-kosher sources, if it is added to kosher milk, does that change the kosher status of the milk?
- ANSWER:
To fully explain the issues involved, we cannot avoid touching upon a Talmudical term ‘Bittul’, translated as ‘dissipation’. The rule is quite complicated - not in concept, but in the understanding of when it may be applied and when it cannot be applied.
Basically, the rule states, that if a category of non-Kosher food [Note: Not all non-Kosher products] fell into accidentally, or was even added intentionally by someone else, into Kosher food, if there was a ratio of 60 to 1 of Kosher food to the non-Kosher food, then we may consider the non-Kosher food to have been dissipated and the entire product may be eaten in this case.
[Please note: This does not apply in all cases; there are times when the ratio may increase or decrease in different settings, and the exact foors matter as well. We urge you not to apply this rule without checking with your learned Rabbi]
If you go back and study the wording we used earlier (‘by someone else’), you should realize that you are not permitted to purposely dissipate non-Kosher into Kosher. And if you did so consciously, the entire mix – even if the ratio was a million Kosher to 1 non-Kosher – is not Kosher.
If you consciously did so, obviously, the OU would not certify such a product.
The dissipation rule may only be used in instances where a food is encountered where ‘someone’ added the non-Kosher ingredient, and we look at this mix and try to rule whether this mix is permissible or not. Halacha permits us to say that whatever non-kosher ingredient had been placed by someone else is NO LONGER in existence, it was dissipated.
Thus, the amount of vitamin D3 added to milk is so minute that Halachically it can be considered to have been dissipated – and no longer poses a Kosher concern.
However, when a dairy company applies to the OU for certification of their milk products, it is no longer a matter of ‘someone else’ adding the non-Kosher vitamins. As such, all milk certified by the OU, that bear the OU-D symbol on the label or on the cap, contain only Kosher certified vitamins that are in no way sourced from animals.
The OU will not certify a dairy’s milk products unless all the additives, no matter how minute, are 100% Kosher.
You may be somewhat relieved to note that vitamins are added only to fresh milk sold for consumer consumption. Vitamins are not added to milk used in industrial production as a product ingredient, whether the milk is in the form of powdered milk or liquid.
- Questions About Labeling and OU Policies
Is the grape juice in my OU Kosher product mevushal (cooked)?
- ANSWER:
Aware of the potential problem with wine, grape juice, natural grape flavorings, and other grape derivatives, the OU insists that all wine and/or grape derived ingredients (note: not all wines) used in OU certified products be Mevushal(cooked). We would consider ourselves remiss in Kosher Certification if we put our seal on a product only to have it become non-kosher through handling.
So, why do you remember being told that products containing grape, wine, or other grape derivatives are not Kosher?
The fact is that long ago, when people tried to ascertain the Kosher status of a product by reading the ingredients, ‘grape’ was a red flag ingredient.
Today, with all the complexities of flavors, chemicals, and processing reading an ingredient panel doesn’t get one very far. Consumer should be careful to only buy certified products to ensure that every step of the process kept the final product Kosher.
What should I do if a product is missing its OU Kosher symbol that it normally bears?
- ANSWER:
When you see a package of an OU certified product without the OU symbol, please don’t assume that the product is ‘ probably’ Kosher and that the missing OU is due to “a printer’s error” or to “old labels”.
It may not be necessarily so.
Each case is different.
For example: There is a brand of mustard that is OU certified in the regular size, but not certified in the small size as it is produced in a plant not certified by the OU.
There are also instances where the company or the product parts ways with the OU, resulting in a situation where the product is no longer certified.
These are just a few of a number of possibilities.
The Bottom Line: Don’t Assume. If you don’t find the familiar symbol, our suggestion is to either email the Webbe Rebbe at or call our Hot Line (212 613 8241). We will be happy to answer any such questions.
What do the different OU symbols mean?
- ANSWER:
An ‘OU’ symbol indicates
The product is Kosher (but not necessarily Kosher for Passover).
The product contains neither dairy nor meat, nor any dairy or meat derivatives.
The product was not made on equipment also used for making dairy products.
The product was not made on equipment also used for making meat products.
In Kosher Lexicon, such a product is called ‘Pareve’ or sometime ‘Parve’
Equipment, pots, dishes, cutlery, etc that has not been used for dairy and not for meat is also called ‘Pareve Equipment’, ‘Pareve Pots’ etc.
Pareve foods may be eaten with milk or with meat.
Pareve foods may be re-cooked in any Kosher equipment be it meat or be it dairy.
An ‘OU-D’ symbol indicates:
The product is a Kosher dairy product (but not necessarily Kosher for Passover),
The product contains a dairy ingredient or a dairy derivative.
Alternatively, the product, while not containing dairy ingredients itself, was made on equipment also used for making dairy products.
Kosher laws do not permit a dairy food to eaten or cooked with meat or with foods made with meat ingredients.
Kosher laws dictate that if one has just eaten meat, one must wait a prescribed time before being allowed to eat a product marked OU-D.
An OU-D product may not be reheated on or with any equipment, pot, pan, dishes, cutlery that was used for meat.
An OU-D product that had been reheated on or with any equipment, pot, pan, dishes, cutlery that was used for meat, would possibly make both the product and the utensil not Kosher.
An ‘OU-M’ symbol or an OU-Glatt symbol indicates:
The product is Kosher meat or a product with meat ingredients or a derivative of meat (but not necessarily Kosher for Passover)
Alternatively, the product, while not containing meat ingredients itself, was made on equipment also used for making meat products.
Kosher laws do not permit meat or a food with meat ingredients to be eaten with or cooked with dairy or with foods made with dairy ingredients.
Kosher laws dictate that if one has just eaten dairy, one does not have to wait a prescribed time before being allowed to eat a product marked OU-M or OU-Glatt.
Though it is suggested to either rinse the mouth or have a half hour wait between the dairy food and meat.
An OU-M or an OU-Glatt product may not be reheated on or with any equipment, pot, pan, dishes, cutlery that was used for dairy.
An OU-M or OU-Glatt product that had been reheated on or with any equipment, pot, pan, dishes, cutlery that was used for dairy, would possibly make both the product and the utensil not Kosher.
An ‘OU-F’ symbol indicates
The product is a Kosher product with fish ingredients (but not necessarily Kosher for Passover)
The product should NOT be eaten with nor cooked with meat or with foods made with meat ingredients.
It is permitted to eat an OU-F product right before or right after having meat.
OU-F products may be eaten and cooked together with Dairy foods.
While Kosher law allows cooking an OU-F product on meat equipment, it has become a custom to have a separate pot for cooking or reheating fish
Please Note the following: On products where the fish content is recognizable – either because the product is a fish or the product name includes the name of a fish (i.e. Tuna Salad) the designation might be a plain OU, as well as it might be OU-F.
In either case, Kosher laws nix on eating fish and meat together.
It is in situations where the fish ingredient is not obvious, that the OU-F becomes important.
In products containing a fish ingredient, as opposed to products containing a dairy or a meat ingredient, the amount of the fish ingredient in relation to the other ingredients in the product is the determining factor whether to label the product OU-F or not. If the ratio of the quantity of other ingredients in the product to the fish ingredient is less than 60 to 1, the product is labeled OU-F. If the other ingredients are equal or greater than the Kosher mandated (60 to 1) ratio, Kosher law considers the fish ingredient to have dissipated in the other ingredient and the ‘F’ will not be assigned to the product.
This will explain why some OU certified Worcestershire sauces containing anchovies, are assigned OU-F and other brands are assigned OU. In the latter case, it is because the quantity of the anchovies in the product was small so it became dissipated.
An ‘OU-P’ indicates
The product is Pareve and Kosher for Passover as well as for year-around.
An OU-D-P indicates
Product is dairy and Kosher for Passover as well as for all year round.
An OU-M-P or an OU-Glatt-P indicates
Product is meat and Kosher for Passover as well as for all year round.
An OU-F-P indicates
Product contains Fish and Kosher for Passover as well as for all year round.
What does OU certification on a vegetable mean?
What is the OU’s position regarding genetic engineering?
- ANSWER:
There are two dimensions to this issue. First, there is the health concern. Is it safe to consume genetically altered foods? This question is presently a matter of great public debate. Where does the OU stand on this question?
In Jewish Kosher law, a person is not permitted to eat food that is detrimental to one’s health. Nonetheless, the OU views the determination of whether or not a particular substance poses a health danger to be outside of the realm of its expertise. This issue is not in the purview of a Kosher organization, and should be decided by responsible government agencies and health professionals. In practice, the OU would generally agree to certify a product that the USDA considers to be safe. The presence of an OU symbol on a product should not be misconstrued as an endorsement of the safe status of a product, since, as stated, we view this matter to be outside our domain.
The second issue is as follows. If non-Kosher genetic material is introduced into a Kosher product, does that render the genetically altered material as non-Kosher? For example, if a new strain of tomatoes is developed by introducing genetic material from a pig cell, is the tomato a Kosher entity?
In our opinion, the genetic engineering does not affect the Kosher status. This is the case for two reasons: Firstly, the genetic material is generally microscopic and is not significant enough to change the Kosher status. Secondly, the generic material is only introduced in the initial stage. Subsequently, the genetically altered item produces new offspring, which has not been the recipient of non-Kosher genetic material. The presence of a non-Kosher gene in a tomato does not render as non-Kosher all subsequent tomatoes that are “descendents” of the genetically altered tomato.
Are there any restrictions on what may be used in feedlots for Kosher cows?
- ANSWER:
To address your specific question about feedlots we must first ask: Where does the livestock used in Kosher meat come from?
The animals used for kosher meat come from the same ‘feed lots’ that non-Kosher meat comes from. As far as we know today, at this time there are no cows or sheep being raised by a Kosher Meat processor.
As such, we have no choice but to rely on federal guidelines pertaining to what may or may not be fed to animals. Currently, according to government law, animal remains are not permitted to be part of feed. A considerable number of cattle companies adhere to these rules. Especially now, when there is fear of the mad cow disease, companies that produce animal feed are much more concerned. While the FDA admits that there is not as yet 100% compliance, the numbers are constantly improving.
The most recent case of mad cow disease was discovered in an animal “that had been born before August of 1997. Prior to August of 1997, it was permitted to include cow parts in cattle feed, which is the main way that mad cow disease is though to spread through livestock.” (AP, January 2, 2004)
Is it theoretically possible for a Kosher slaughtered cow to be carrying mad cow disease?
Not having seen the innards of such a diseased cow, we can’t tell you. As you know that according to Jewish Law, every slaughtered animal must undergo a visual inspection covering major life threatening illness, but will a cow in early stages of such a disease show clear visible problems? Our unprofessional guess is NO.
Is it a problem? Very definitely. Unfortunately, financial constraints force Kosher Meat producers to cope with this problem in the same fashion as all other meat processors in this country.
If you are concerned about the Mad Cow disease infecting Kosher Meat, you would be concerned in the same degree as every person living in the US should be.
If it is of any consolation, let us state the following. After slaughtering, Kosher meat is promptly treated to assure cleanliness (washing, rinsing and salting) and it seems to work well to help prevent salmonella problems.
Would there be a Kosher concern of animals being fed non-Kosher (animal) feed?
The Halachic answer is: In most instances, what animals eat have no effect on their Kosher status.
The news about Kosher poultry is somewhat more heartening. The largest provider of Kosher poultry, Empire Poultry Co. makes the claim on their website they their poultry is ‘free-range, and their care does not allow hormone or antibiotics and certainly no animal wastes. A number of other small companies raising chickens serving the Kosher market make the same claim.
On December 29, 2003 the OU issued the following statement about BSE.
FOR IMMEDIATE RELEASE
CONSUMER MAY HAVE ADVANTAGE IN PURCHASE OF KOSHER BEEF, ORTHODOX UNION EXPERTS ANNOUNCE, AS KOSHER SLAUGHTERED CATTLE HAVE BEEN FREE OF MAD COW DISEASE
“To this date, no kosher slaughtered cattle anywhere in the world have ever been found to have had mad cow disease,” Rabbi Menachem Genack, Rabbinic Administrator of the Kashrut (Kosher) Division of the Orthodox Union, and Rabbi Yehuda Kravitz, the Division’s specialist in meat slaughter, announced today.
“The consumer may be at an advantage by purchasing kosher slaughtered meat, since the likelihood is much less that meat from a cow slaughtered according to kosher laws will be tainted with mad cow disease,” the rabbis declared.
The Orthodox Union, with its familiar OU symbol, is the world’s largest kosher certification agency, certifying over 275,000 products produced in nearly 6,000 plants located in 68 countries around the world. Included in these plants are facilities where animals are slaughtered.
Among the reasons for the increased safety of kosher beef, Rabbis Genack and Kravitz declared, are the following:
· Kosher slaughter prohibits the use of “downers,” i.e., animals that cannot walk; the animal with mad cow disease in the current crisis was a downer cow;
· Kosher slaughter prohibits shooting or stunning the animal in the head, which may cause brain matter (where the disease resides) to be scattered to other parts of the body; whereas kosher slaughter is only done by slitting the animal’s throat, which causes blood to be drained away, thereby enhancing the chances that the disease will not be transmitted through the bloodstream.
“Until now, there has not been a single case of mad cow disease in a kosher slaughtered animal. The laws of kosher may mitigate against the possibility of the disease,” Rabbi Genack declared.
****
The Orthodox Union, now in its second century of service to the Jewish community of North America and beyond, is a world leader in community and synagogue services, adult education, youth work through NCSY, political action through the IPA, and advocacy for persons with disabilities through Yachad and Our Way. Its kosher supervision label, the OU, is the world’s most recognized kosher symbol and can be found on over 275,000 products manufactured in 68 countries around the globe.
Does an OU on a product mean that it is certified Pas Yisroel as well?
- ANSWER:
The OU does not insist on ‘Pas Yisroel’ as a criteria for Kosher. (It does insist that the product does not transgress the Issur of ‘Bishul Akum’). One should assume that most OU certified products are not ‘Pas Yisroel’ unless the label would specifically state so.
A list of OU certified Pas Yisroel products is available here.
What is the OU’s policy regarding Dairy Equipment?
- ANSWER:
While it shares many qualities and laws with Pareve products, a dairy-free product that was heated on equipment also used for dairy may not be eaten together with a meat product. It may be eaten immediately after a meat product, but not together.
You will not find the DE designation on a product certified by the OU. The OU designates dairy-free products made on dairy equipment with the ‘OU-D’ symbol and not ‘DE’ (Dairy Equipment).
Some products that bear an OU-D symbol are only manufactured on dairy equipment while others contain actual dairy ingredients. Unfortunately we do not keep such a list of such products. However, it is not always possible to determine this from the ingredients panel, as some products can contain dairy flavors that would not be recognizable as dairy from their names.
If you have a product that you believe is “only” manufactured on dairy equipment, we suggest that you contact us either via email at or at the Kosher hotline at 212-613-8241 to confirm its status.
Some obvious dairy ingredients would include Milk, Yogurt, Cheese, Cream, Butter, Whey, Lactose, Casein, and Caeseinate.
Different Rabbis have different positions as to whether dairy equipment products can be consumed by those who are careful only to eat chalav yisroel, which is generally a function of their understanding of chalav stam. If you are careful to only consume chalav yisroel we suggest that you speak to your local Orthodox Rabbi about how you should proceed with regard consuming dairy equipment products.
Does the OU mandate Bishul Yisroel for their products?
- ANSWER:
There should be no question in anyone’s mind whether the OU’s approval on a product includes a protection that no one will transgress the Issur of Bishul Akum. After all, it is a Halacha in the Shulchan Oruch.
Therefore, in good conscience, we can say that every product bearing an OU on the package that requires Bishul Yisroel is indeed Bishul Yisroel. At the same time, we state that foods that according to Halacha do not require Bishul Yisroel would probably not be Bishul Yisroel.
Does the OU on canned tuna and canned salmon mean that the products are Bishul Yisroel?
- ANSWER:
There should be no question in anyone’s mind whether the OU’s approval on a product includes a protection that no one will transgress the Issur of Bishul Akum. After all, it is a Halacha in the Shulchan Oruch.
Therefore, in good conscience, we can say that every product bearing an OU on the package that requires Bishul Yisroel is indeed Bishul Yisroel. At the same time, we state that foods that, according to Halacha, do not require Bishul Yisroel would probably not be Bishul Yisroel.
There are two specific areas regarding tuna fish where some choose to interpret the Halacha in a stricter manner.
1) Hashgocho T’midis – A constant presence of a Mashgiach
2) Bishul Akum – Issur (prohibition) of food cooked by gentiles
One of the basic Kosher concerns in the fishing industry is the fear that non-Kosher species caught in the same net will be packaged/canned together with the Kosher fish species.
There are two types of fish processing. One is where the catching, processing and canning are all done on the boat. The other is where independent fishermen go out to catch the fish and bring their catch to a fish processing plant.
The tuna fish used by the companies whose products are certified by the OU are caught by independent fishermen who deliver their catch at a dock of the canning plant.
In OU certified Tuna, the fisherman remove other fish caught in their nets either on their boat or when they dock. They are there to deliver one type of fish to the plant.
Government regulations are strict about putting in different species of fish other than what is specified. So the plant, which is supervised by government inspectors, does not want to have any other fish species other than what they are processing. Certainly, the last thing they would want is to pay the fishermen for fish they don’t want to use and especially for which they might get fined.
Additionally, OU Mashgichim, from time to time, visit these plants to check on the processing. Because of these two checks, the Poskim at the OU have agreed that there is enough Hashgocha to make sure that no non-Kosher species is processed with the tuna.
The second question deals with Bishul Yisroel. One of the requirements is that the specific food product should be ‘fit for a king’s table’. This judgment is not on the category of food, but on the specific product. For example, while a whole potato requires Bishul Yisroel, potato chips wouldn’t. The OU Poskim hold that canned tuna is not served at a royal table and hence is free from the requirement that only a Jew may cook it.
The OU’s Rabbinical Board evaluates each food product to judge if it falls in such a category. As it turns out, a good number of products - specifically consumer canned goods - are not fit for a king’s table. Freshly cooked versions might be, but canned is surely not. Tuna is not really coo
Dagim, Gefen, and some Season brand tuna have a steady Mashgiach at their plants. He performs a double duty. One important aspect is to constantly inspect arriving shipments to check for unwanted fish. The Mashgiach also lights the fires, satisfying those who take a more stringent view and hold that since Tuna could be served at a royal table the ‘canned’ version should also require cooking by a Jew.
All cans of tuna labeled OU-P (Kosher for Passover) are made under the watch of a fulltime Mashgiach who also lights the fire.
Why is the symbol on Worcestershire Sauce and other products that contains fish “OU Pareve” and not “OU Fish”?
- ANSWER:
Since there is an anchovy ingredient in Worcestershire Sauces, one would rightly assume that as such it would prohibit eating the sauce together with meat or chicken. Thus one would be entitled to ask why the OU doesn’t label such sauces as OU-FISH instead of a plain OU.
At the OU, we certify such products as ‘OU’ and not “OU Fish” only when the recipe of a product indicates that quantity of the fish ingredient in the product is very small and that there are more than 60 times as much of other ingredients as there is of the anchovy fish. This would render the fish ingredient ‘Botel’(Halachically dissipated). Thus the product is considered as if there is no fish ingredient.
Should there not be 60 times as much, then the OU labels the sauce product as OU-Fish.
For example the Worcestershire Sauces sold by Wal-Mart, Lee & Perrins, and Shoprite are labeled OU-Fish, because the amount of anchovy in the product is too much - the anchovy does not become Botel and the sauces may NOT be used with meat.
The general policy of the OU is not to rely on Bitul (dissipation). The OU would not certify a product that has a drop of something not-kosher. Such a policy applies to the laws of ‘Issur V’heter’ (foods not permitted or permitted on a account of Kashrus).
The law of not mixing meat and fish is not based on questions of Kosher but rather on the basis of Sakanah (danger to one’s health). The OU’s position is that where the Issur is based on Sakahnah and not Issur V’heter, we do rely on Bitul.
However, it is important for us to tell you and for you to be aware that there are disagreements among distinguished Rabbis, past and present, as to whether one may use the argument of ‘Bitul’ when it comes to issues where the prohibition is not on account of Kosher and Treifa but on account of ‘Sakahnah’ - hazardous or dangerous.
Some Rabbis say that one may use the concept of ‘Bitul’ only in cases of Kosher/Treifa where the non-kosher part fell into the Kosher part, there we may measure to see if there is the ratio of at least 60 to 1; but not in cases of danger or hazard - even if there were a thousand to one it would still not dissipate the ‘danger’.
However, many Rabbinic Poskim believe that there is no distinction between the two when it comes to Bitul. (The OU’s position is not to certify products where there is Bitul of a non-kosher ingredient, while, at the same time, the OU will certify a product where the hazardous ingredient did become dissipated.)
The OU does not require that ‘fish’ appear on the label when the fish component is less than 1/60th. Nonetheless, “anchovies” appears in the ingredient panel and alerts those who wish to follow the more stringent opinion that the product contains fish.
What is the OU’s policy with regard to Shmittah and Israeli produce? Does the OU rely on Heter Mechira?
- ANSWER:
The OU does not rely on the Heter Mechira, whereby land owned by Jews is sold to non-Jews in order to remove the restrictions of Shmittah. During Shmittah, the OU certifies only produce grown by gentiles or items packaged from sixth-year inventory.
- Questions About Laws of Kosher
What baked products are exempt from the rules of Pas Yisroel?
What foods are subject to concern about Bishul Akum and must be cooked by a Jew?
- ANSWER:
Common examples of foods that must be bishul yisroel include potatoes, sweet potatoes, squash, pumpkin, eggplant, portobello mushrooms, pasta, rice, eggs, fish, poultry and meat.
Are breakfast cereals subject to the rules of Pas Yisroel?
- ANSWER:
The determining factor as to whether a food is a tavshil (and subject to the halachos of bishul yisroel) or pas (bread and therefore and exempt) is whether one would recite the brachah hamotzi upon being koveah seudah (designated as one’s meal) on the food. In this context, breakfast cereals are considered tavshilim because they lack tzuras hapas (the shape of bread) and one would never recite the brachah hamotzi regardless of how much cereal they ate. [In addition, some cereals aren’t pas because they don’t contain any of the 5 grains]. However, breakfast cereals do not require bishul yisroel because they aren’t fit to be served at shulchan melachim (a formal dinner).
What is the proper brachah (blessing) for granola bars?
What is the proper brachah (blessing) on twizzlers candy?
Can one kosher glass?
- ANSWER:
On the subject of glass:
Glass has been around for a few thousand years, and thus has been argued about within the confines of Halacha over these hundreds of years. We know that wood, metal, earth ware, pottery, bone ware are porous and thus readily, under proper conditions, will absorb whatever liquid has been placed in it.
Glass however has initially been considered neither absorbent nor capable of ‘bleeding’ whatever it has in its walls into what is in it.
Rabbinical scholars kept checking on the procedures in their day of making glass and many of them have expressed doubts whether under current methods glass is the equal of the ‘glass’ of old. To many it seemed that current methods bring glass closer to that of pottery. Certainly, the glass that is fire proof (Corning ware or Pyrex for example) should be treated in the same fashion as pottery. That is it absorbs and bleeds. Thus should not be used for both dairy and meat. What’s more, like pottery and china cannot be Koshered.
But on the issue of ordinary glass, most Rabbinical authorities, while not arguing against those who cried out for a change in the ruling, decided that since the matter cannot be decided one way or the other, imposing the ‘new’ restriction for glassware was a ‘hardship’ that they did not wish to impose on the Kashruth Keeping public.
For many years, Rabbinical law permitted the use of using the same glassware (not Pyrex) for both meat and dairy provided it was washed thoroughly between uses. Current practice, considering the general affordability of glassware is no longer to be considered a serious constraint, Rabbinical authorities have urged that even glassware be used separately for dairy and for meat.
Based on the prevalent custom of separate glassware for meat and dairy, we often get a question on how to treat a situation where for instance a dairy glass was washed in a dishwasher together with meat dishes.
In the scenario of such question, we will assume the ‘unstated’ wishful thinking, namely that the glass placed in the meat dishwasher did not contain actual milk, then we can state that one has two reasons in favor of permitting the use of the glass. .
1) Glass is considered as being neither capable of absorption within its walls (and thus incapable of ‘bleeding any flavor within its walls’) and
2) Even if you disagree and believe that glass is capable of absorption and bleeding, then the soap suds in the washing cycle would render any flavor stemming from the meat dishwasher ‘Pogum’ - meaning spoiled, and do the same for any flavors stemming from the glass - and spoiled flavors will not make something unkosher.
Note, we need both these reasons because each one by itself would not be a sufficient reason to permit what you would want to do.
Having said that, we still feel obligated to advise to acquire separate glassware and to avoid washing one status glass together with dishes of the other. We feel that you be strict about this simply because of the possibility that you might inadvertently place a non-clean glass (meaning where actual hardened milk or cheese is stuck to the glass) in a meat dishwasher, which can cause serious Kashruth problems.
Can one Kasher glass? Yes - A procedure know as Milui V’Iruv - exists. The procedure is simple but the issues are complex. Please speak with your local Orthodox Rabbi for directions on how to Kasher glass.
Which materials may not be kashered via hag’alah (boiling water)?
- ANSWER:
Bricks, ceramic, China, concrete/cement, Correlle, Duralex, fiberglass, glass, porcelain, porcelain enamel and Pyrex.
Which materials may be kashered via hag’alah (boiling water)?
- ANSWER:
Fabric, Formica, granite, marble, metal (all), plastic, rubber/latex (natural or synthetic), Teflon and wood.
How is cheese made, and why does it need a Hachsher if all milk is Kosher?
- ANSWER:
The laws of Kosher as they pertain to cheeses are complex and prevent many mass producing cheese companies from becoming kosher. Below we’ve included a discussion of the issues involved in making cheese kosher. The discussion pertains to ‘hard’ cheese (which we are assuming you are asking about) and not about soft, spreadable or acid set cheeses such as cottage, cream and farmers cheese.
Rennet
How does one make cheese?
Hard cheese is made by souring (fermenting) the milk to impart the desired flavor then curdling the casein fraction of the milk.
Historically, milk was curdled by using an enzyme called rennin, an enzyme which affects protein (called protease) and is derived from an extract of the stomach of a suckling calf. This extract is known today as rennet.
In response to the obvious question, the Shach (Rabbi Shabsi Kohen, a great Talmudic and Halachic Scholar) in Yoreh Deiah 87: No 35 raised the question of why the use of such rennet would violate the prohibition of mixing meat and dairy, the most stringent of all of the kosher prohibitions. He gives the following explanation.
The amount of enzyme that gets into milk is so small that it becomes dissipated within the milk. (Any meat that is unintentionally added to a milk product can become dissipated if the amount of meat is less than 1/60th of the total volume of the milk product.)
But, you ask, “Is one permitted to intentionally place something not Kosher into Kosher in order to dissipate the non-Kosher?”
The answer is: No. Non-Kosher may not purposefully be dissipated into Kosher.
But our situation is not quite the same. What have we here? We have the enzyme – which by itself is Kosher (which assumes that the calf must have been slaughtered and Koshered according to the Torah law) being placed into the milk which is Kosher. Since we are dealing with only Kosher entities, one may dissipate kosher into Kosher.
[Please be aware, there are Kosher certifying agencies who permit the use of all rennets – even from non-kosher animals basing their leniency on the premise of the previously mentioned Shach – that the amount of flavor is so minute that it gets dissipated.
The OU disagrees with such rulings. As we have said – dissipating Kosher into Kosher is permitted, dissipating non-kosher is NOT permitted]
More recently microbial rennet has been developed along with genetically engineered rennet. Both must be cultivated on kosher substances to be considered kosher.
However, our discussion is not done with rennet. There are special Kosher Laws that pertain to the production of cheese.
Cheeses which use rennet as the primary coagulant (e.g. Cheddar, Muenster, Mozzarella) are called rennet set cheeses and regardless of which type of rennet is being used, the cheeses are subject to special Kosher laws pertaining to cheese, known as the laws of ‘Gevinas Akum’. This Halacha states that in addition to concerns of Kosher ingredients, it is necessary that a Mashgiach (Jewish Supervisor) be present during the production of the cheese.
According to many Poskim, a Jew must place the rennet in each vat of milk. The only exception is when a Jew owns the milk where the only concerns that remain are the ingredients in the cheese. Please note that Rabbis who permit milk from any source as long as a civilized country has rules on milk production nevertheless do insist that in Cheese making there has to be a Jew present.
Regretfully, some of the so-called aged hard cheeses with a Kosher symbol, even when made with kosher rennet, are not produced with the presence of a Jew.
Some other concerns that come into play with cheeses.
Cheese is usually salted. This is usually done by soaking the cheese in a salt solution called brine. Brine used for non-kosher cheeses cannot be used for Kosher cheeses. Even a fresh solution of brine would not help, as the vat would have to be koshered first.
There are ingredient problems as well. As stated above, the rennet must be kosher. Either the microbial or the animal-based rennet must have Kosher certification. The cultures used to sour the milk must be Kosher as well. In addition, some cheeses use additional enzymes to aid in the development of specific flavors called lipase. Such enzymes are generally made from animal tissue and are not kosher.
The OU supervises cheeses and approves their Kosher production on the following conditions (among others):
The cultures used to sour the milk must be Kosher.
The rennet used to coagulate the milk must be kosher.
The rennet must be added to the vat by a Jew in such instances where the milk is not owned by a Jew.
Any salting of cheeses in brine must be made in a brine vat that is used exclusively for kosher cheeses
Any additional ingredients must be Kosher.
Cheese in itself can be a kosher product if it is produced according to the laws of the Torah. When you’ll see a brand marked OU-D you can be sure that the company has adhered to the standards formulated by the OU.
Cheeses that do not bear reliable certification, might possibly violate the rules of Kosher and should not be eaten.
What does Treiboring entail?
- ANSWER:
Before one can consider the washing, salting and rinsing portion of Kashering a properly slaughtered animal, your Kosher meat processor has to deal with the following three issues:
1. Removing Fat
2. Sciatic Nerve
3. Major arteries
Chailev (translated as ‘animal fat’) is the subject of a number of important laws pertaining to specific masses of fats found in cattle. The Torah forbids the eating of Chailev - specific fats found in cattle, sheep or goats. The Talmud specifies the location of these forbidden fats.
1) The ‘fat of the stomachs’,
2) The fat covering the kidneys and the body cavity, covering over the hind legs or the loins, and
3) The diaphragm upon which the liver rests.
As you can guess, only an experienced and knowledgeable butcher would be familiar with the specifics of this law.
Another task that is very complicated is taking out the sciatic nerve. The Torah forbade us to eat the Gid Hanoshe - the sciatic nerve. Hence, excising this nerve, which stretches from the animal’s hind legs to the spinal cord of the animals, would be a must before we would be permitted to eat the meat encompassing this nerve. (If you think removing the forbidden fats requires expertise, imagine what surgical skills are called for in removing the sciatic nerve.)
Finally, the most complicated task of all: excising the arteries. Everyone knows that drinking an animal’s blood is a gross violation of the Torah. But there seems to be blood everywhere in meat, even, it appears after a cut of meat has been washed, salted, and rinsed. Which blood is forbidden and which is allowed?
The sages have taught us that the Torah prohibits the Dam Henefesh, the ‘blood of the soul’. This has been taken to mean, among other areas, the blood that emerges after an animal’s throat has been slaughtered, and the blood pooled in the animal’s major arteries.
How is the problem of the blood in the arteries dealt with? One method of doing this would be by severing all arteries and exposing them. This would facilitate removal of the blood by soaking and salting. However, it has become traditional to remove all blood vessels completely from the neck through the shoulder and foreleg, the ribs, the brisket, the navel area, and the tongue.
Which arteries these are, and how to remove them, and how to remove the sciatic nerve, how to locate and discard the prohibited fats calls for an expertise in animal physiology, as well as for a ‘surgeon’s hand’ to deal with all these excisions. The removal of the forbidden veins and fats is a painstaking task; and the entire Koshering process requires a high degree of religious responsibility, as well as knowledge in anatomy.
Additionally, there are several organs in the intestinal area that are commonly used (i.e. liver, miltz, intestines, etc.) each requires careful removal from the carcass and is followed by a good scraping to remove all the fats, membranes and cords.
It has become traditional in most of the Western world to limit the use of Kosher meat to those parts of the animal that are in the respiratory areas of the animal (front quarter), which extends to the twelfth rib, at which point the carcass is split off, with the ‘hind quarter’ of the animal going for sale to non-Jews.
The reason for this is simple. The area requiring most of the complicated work is in the hind quarter, and because it is so labor intensive, along with the shortage of experts in this field, the kosher meat processing company decides not to bother with the hind quarter at all, eliminating the need and the expense for the extremely tedious process of excising the forbidden Chailev in the hindquarter, the major arteries, and the gid hanoshe (sciatic nerve). This is only exacerbated by gentile meat markets that would take the entire hindquarter off his hands at a bargain price.
In Israel, probably because they don’t have whom to sell the hindquarters to, skilled Orthodox butchers do remove the forbidden parts and only reject certain cuts of the animal (known in the non-Kosher world as fillet mignon) where removal of the veins is too difficult. But the remaining meat cuts are de-veined meticulously, and are thus permitted to be eaten.
To conclude: Technically, the only forbidden parts of a cow would be specific fats, membranes, cords, veins, blood and the Gid Hanoshe.
Given that broad a range, one would technically be permitted to eat any cut of meat when its forbidden parts have been excised. In practice however, in the USA, no meat from the animal’s hindquarters is sold as Kosher.
If you could find Kosher leg of lamb where the proper preparations included the excising of he forbidden parts, then such a cut would be Kosher. But you will not find them in the Kosher butcher store in the US, and you will be paying a very high price in Israel were you to try to purchase meat from below the twelfth rib.
Which cheeses are considered hard cheeses and why must one wait afterwards before eating meat?
- ANSWER:
Chazal declared that there are differences between the characteristics of meat and the characteristics of Dairy products. Meat has a higher amount of fat – and such fat doesn’t rinse away as quickly in the mouth as dairy products do. Meat stays in the oral cavity for a longer period of time because it’s less soluble and dissolves slower than dairy products. Additionally, meat is a ‘stringy’ food; little pieces of meat have a tendency to get stuck between the teeth.
Hard cheeses - those aged six months or more- have developed a consistent ‘fat’ that does not dissolve as easily as most dairy products. When a dairy product posses the same characteristics as meat, one would have to wait as long between eating cheese and meat as they normally do between meat and milk.
Cheese aged 6 months or more means the cheeses that are specifically aged for at least six months. Cheeses such as American cheese are not aged – even if the packaged product were to age in your fridge for a year it would not be considered ‘hard cheese’.
Government regulations in the USA dictate that cheese labeled with one of the following names must be aged for long enough that they are considered ‘hard’ as relates to this Halacha:
Asiago medium
Asiago old
Hard grating cheese
Parmesan & Reggiano
Romano
Sap Sago
This list is not complete because the regulations only give minimum aging times, so an individual manufacturer may choose to age a different cheese for 6 months or more.
What do the terms ‘clean’ and ‘unclean’ mean in the context of Jewish Kosher laws?
- ANSWER:
In Jewish Kosher laws, the use of the terms ‘clean’ and ‘unclean’ has absolutely no relation to the ‘sanitary’ connotations of either antiseptic or dirty, nor of spotlessly clean or filthy.
In actuality, these attributes of clean and unclean are not to be found in the Bible. Instead our interpretation of the classifications of the Hebraic words ‘Tahur’ and ‘Tomei’ is closer to ‘Pure’ and its opposite ‘unpure’. Unfortunately, somewhere down the line these terms were mistranslated as clean or not-clean.
Even the categories of pure and impure have different meanings. In language, pure means unadulterated; in Biblical terms ‘pure’ and ‘impure’ mean entirely different things because it refers to a spiritual level. Something ‘impure’ can, in certain instances, contaminate the ‘pure’ in cases where, for example, they are both ‘under the same tent’.
- Questions About Passover
What should a lactose intolerant person do over Passover?
Is Zwack Slivovits OU Kosher for Passover?
Can one use lactose pills in caplet form on Passover?
- ANSWER:
Lactaid pills come in two forms - inedible/swallowable and chewable - which are taken at the same time the person begins consuming a dairy product. The lactase used in these products is made via a chometz based fermentation process.
As such, one may definitely not take the chewable pills on Pesach (and we think that you should even sell them to a non-Jew or get rid of them).
However, according to the OU poskim, one can consume the inedible pills.
Nonetheless, one should preferably wrap them in tissue paper before swallowing them. But if that’s too difficult then one can take them “as is”.
We certify a number of lactose reduced products for Passover. Please consult our Passover product search for more information.
What baby rice cereals can I use for Passover?
- ANSWER:
There is possible chometz in most baby rice cereals, so the OU cannot recommend them for Passover use. However, there is no problem owning rice and making your own cereal over Passover.
One should make the cereal using a special non-Pesach, non-chametz pot, and this special pot (and any special utensils used for the cereal) should not be washed together with the Pesach dishes. You can Kasher a pot before Passover and dedicate it for making the rice real over Passover.
Similiarly, the grinding of the rice should not be done in a Passover grinder on Passover. You can grind the rice in a clean chometz grinder before Passover or purchase a dedicated grinder for use over Passover.
Sample Recipe:
Rice Cereal
1. 1/4 c. rice powder [brown or white (not enriched) rice ground in blender, food processor, or coffee grinder].
2. 1 cup water.
3. Bring liquid to boil in saucepan. Add the rice powder while stirring constantly.
4. Simmer covered for 10 minutes, mix in formula or breast milk and fruits if desired
5. Serve warm.
Is Splenda certified Kosher for Passover?
- ANSWER:
While the OU does certify Splenda for year-round use, Splenda is not certified Kosher for Pesach as it contains Kitniyos.
The following sweeteners are certified by the OU for Passover use when bearing the OU-P or OU-Kosher for Passover
Brand: GEFEN Product: Sweet N’ Low Company: Kenover Marketing Corp. Brooklyn, NY
Brand: VIP MASTER Product: Low Cal Liquid Sweetener Company: VIP Foods, Inc. Ridgewood, NY
What brands of coffee are allowed to be used on passover?
- ANSWER:
The story with Coffee on Pesach this year is a bit complicated:
All regular ground coffees are acceptable for Passover use when bearing an OU.
All decaffeinated ground coffees require an OU-P to be used on Passover.
The following regular instant coffees (note: not decaffeinated) are certified as Kosher for Passover all year and are acceptable even when only bearing an OU:
CLOVER VALLEY Regular Coffee Dolgencorp. Goodletsville, TN
FOLGERS Regular Coffee Procter & Gamble Cincinatti, OH
GLENCOURT Regular Coffee Safeway Canada Calgary, Alberta
KEY FOOD Regular Coffee Key Supermarkets Brooklyn, NY MCDANIELS Regular Coffee Save-A-Lot St. Louis, MO
TASTER’S CHOICE Regular Coffee Nestle USA Glendale, CA
The following instant coffees may be consumed on Passover, but only when bearing an OU-P:
ELITE Instant Coffees, Turkish Ground Roasted Coffees Elite Confections Israel
GEFEN Instant Regular Coffee Kenover Marketing Corp. Brooklyn, NY Shelton, CT
SCHWARTZ Instant Coffee Schwartz Supreme Brooklyn, NY
Coffee “singles” are a mix of regular and instant coffee, and therefore, require Passover certification.
What non-food items do not present a problem of chometz on Passover?
- ANSWER:
The consensus of the OU’s Poskim is that the following may be used on Pesach without certification:
1. Aluminum foil
2. Baby ointments
3. Aluminum foil baking pans
4. Bags (plastic)
5. Body wash
6. Bowl and tub cleaner
7. Candles
8. Cardboard
9. Carpet cleaner
10. Charcoal
11. Conditioner
12. Copper and metal cleaners
13. Cork
14. Cupcake holders
15. Cups [paper (in the USA only), plastic or styrofoam]
16. Detergents
17. Dishwashing detergent
18. Drain opener
19. Fabric protectors
20. Furniture polish
21. Glass cleaner
22. Hair gels, sprays & mousse
23. Hair removers & treatments
24. Insecticides
25. Isopropyl Alcohol
26. Jewelry polish
27. Laundry detergents
28. Lotions
29. Napkins (paper)
30. Oven cleaner
31. Paper cups, plates and towels (in the USA only)
32. Plastic containers
33. Pipe openers
34. Plastic bags, cups and plates
35. Plates [paper (in the USA only), plastic or styrofoam]
36. Scouring pads & powders
37. Shampoos
38. Shaving cream and gel
39. Shaving lotion
40. Silver polish
41. Skin cream
42. Soaps
43. Stick deodorant
44. Styrofoam cups or plates
45. Suntan lotion
46. Talcum powder (100% talc)
47. Toilet bowl cleaner
48. Towels (paper)
49. Water filters
What nutritionals and dietary supplements can I use on Passover?
- ANSWER:
Nutritional Supplements for Pesach —5765/2005
The products on this list are not certified for Pesach by the OU. Despite the OU’s best efforts, OU certified manufacturers of nutritional supplements have not agreed to special Pesach productions. In an effort to help Rabbanim make decisions about nutritional supplements for Pesach the OU has identified those products that are halachically acceptable for cholim.
Please note the following points:
• Many of the products contain kitneous and some contain kitneous as the primary ingredient.
• Some of the products contain ingredients that could be produced from chametz-based raw materials. Flavors, for example, can contain components that were fermented from wheat-based glucose. Vitamins and citric acid salts such as potassium or sodium citrate can also be derived from wheat-based glucose fermentation.
• With the exception of flavors, however, the ingredients that could be made from a chametz-based raw material are batel b’shishim in any given supplement.
• Even in cases where a given ingredient would not be batel – as in the case of flavors, which are avidah l’taimah – the majority of world production does not make use of chametz-based glucose or other chametz-based ingredients. Furthermore, it is difficult and sometimes impossible to determine if such ingredients are chametz-based.
• Therefore, the products on this list are permitted on Pesach and can be given to someone who is infirm (a cholah sh’ain bo sakanah).
• None of these products should be provided if a certified alternative is made available.
• Products that contain flavors should only be provided when no unflavored alternative exists. Since natural flavors are more likely to contain a chametz-derived compound than an artificial flavor, an “artificial flavors” designation on an ingredients label is preferable to “natural flavors” or a “natural and artificial flavors” designation. Most nutritional supplements contain flavors; unflavored products will be marked accordingly.
• Liquid nutritional supplements typically contain sensitive ingredients at below bitel proportions. In general liquid supplements are preferable to the same product in powder form, which may contain sensitive ingredients that may not be batel.
• Although the OU certifies these products year-round, the OU does not always have information about the ingredients for these products as they relate to Pesach. In order to guarantee that some products are available to the public the OU has researched the products on this list. Other products not on the list may also be acceptable for Pesach. If a specific product must be reviewed please feel free to call the number below.
Advera
Enlive!
Ensure [not Ensure Fiber with FOS]
Ensure High Protein
Ensure Light
Ensure Glucerna OS
Ensure High Calcium
Ensure High Protein
Ensure Light
Ensure Plus
Ensure Plus HN
Equalyte (unflavored)
Glucerna
Introlite (unflavored)
Jevity [not Jevity Plus, which contains oat fiber]
Nepro
Osmolite (unflavored)
Osmolite HN (unflavored)
Osmolite HN Plus (unflavored)
Oxepa
Pedia Sure
Pedia Sure with Fiber
Perative*
Polycose
Promod (unflavored)
Promote [not Promote with Fiber, which contains oat fiber)
Pulmocare
Suplena
Two-Cal HN
Thick-IT
Resource Arginaid Extra
Resource Diabetic
Resource Thickened Water
Resource Thicken Up
Resource Dairy Thick—Original (unflavored)
Resource Beneprotein Instant Protein Powder
Resource Benefiber Powder (preferable as a powder)
Resource Benecalorie
Resource Thickened Coffee
Resource Thickened Juice
Questions about OU certified nutritional supplements not on this list should be directed to the OU front desk (212) 613-8241.
Can I use benefiber on Passover?
- ANSWER:
In previous years, Benefiber, a nutritional supplement not certified as Kosher for Passover, contained neither chometz nor kitniyos.
However, the situation has changed and some forms of Benefiber are now made with “wheat dextrin”, which is chometz.
Currently Retail Benefiber contains actual chometz (chometz gamur) and can neither be consumed nor owned on Pesach.
Institutional Benefiber does not contain chometz or kitniyos, however it is not certified as Kosher for Passover.
If you need to use Benefiber over Passover, it is best to obtain the institutional Benefiber. Institutional Benefiber can easily be identified by the inclusion of “guar gum” in the ingredients as opposed to “wheat dextrin”.
Finally, not all Benefiber products are certified Kosher by the Orthodox Union. Those certified as OU Kosher Pareve will bear an OU symbol on the label.
What medications are permissable to use on passover?
- ANSWER:
The following are the OU guidelines for consuming medications on Passover:
1. Creams, pills (non-chewable and uncoated) and injections may be owned and used on Pesach even if they contain chametz or kitnios, since they are inedible. This covers most medicines used by adults.
a. It is permissible to grind pills and mix the powder into food items so that a child can take medicine on Pesach. However, a doctor must be consulted to make sure that the child is getting the correct dosage and that the potency of the pill isn’t compromised by grinding it up.
2. Liquid medicines, chewable pills (and pills coated with a flavored glaze) are edible and may contain chametz and/or kitnios. Therefore:
a. If possible, they should be replaced – under the direction of a doctor – with a non-chewable, uncoated pill.
b. If substitution is not possible and the person is in a state of sakanah or safek sakanah (any possible danger to human life), they may own and consume the medication. The same applies if the condition is not yet a safek sakanah but may deteriorate to that point and there may be any delay in getting the medicine on Pesach. [A Rabbi should be consulted as to whether it is preferable to purchase the medicine before or on Pesach, and as to how to dispose of the medicine once the danger passes].
c. If substitution is not possible and a doctor determines that there is no possibility of sakanah if the person doesn’t take the medicine, a Rabbi should be consulted. He may be able to determine that the medicine doesn’t contain chametz and/or kitnios, or he may decide that the medicine may be consumed due to the seriousness of the patient’s condition.
3. People should exercise extreme caution and consult with their doctor and Rabbi before making a decision to not take a medicine.
4. These guidelines do not address the question of consuming medicines on Shabbos and Yom Tov.
Are all OU Kosher wines certified as Kosher for Passover?
- ANSWER:
Please note that not all OU wines are certified for Passover use.
Some wines, OU certified and otherwise, are made with flavorings and colorings to improve the bouquet, the smell, and the color. Some of the wines do contain Kitniyoth, and therefore are not marked for Passover use. The vast majority of OU certified wines are OU-P, and do not contain chametz or Kitniyoth flavors or sweeteners.
Please be sure to check your wine products before purchasing.
Are there any baby formulas that are certified kosher for passover?
Why would one be allowed to use formula with Kitniyoth?
- ANSWER:
Most infant formulas are made from soy products. At first glance, one might assume that this presents a problem of Kitniyoth on Passover.
However, the custom of disallowing the use of ‘Kitniyoth’ (soy, for example) was never applied to infants nor to people who are ill.
However, you must take care to keep bottles, nipples and formula away from the general kitchen area. Any mixing or washing should be done elsewhere, such as in the bathroom sink.
If your child needs formula you may use one of the brands listed below. These products have been reviewed and can be assumed to be free of chametz.
Please note that these products are only acceptable when bearing the OU or OU-D symbol.
Alsoy
Baby Basics
Baby’s Choice
Bear Essentials
Berkley & Jensen
Bright Beginnings
Daily Source
EnfaCare
Enfalac
Enfalyte
Enfamil
Enfapro
Follow-Up
Full Circle
Giant Eagle Baby
Hy-Vee
Isomil
Kirkland Signature
Kozy Kids
Kuddles
Lactofree
Life Brand
Little Ones
Meijer
Member’s Mark
Mother’s Choice
My Organic Baby
Nestle Good Start
Next Step
O Organic Baby
Parent’s Choice
Parent’s Choice
Pathmark
PBM Nutritionals
ProSobee
Publix
Rite Aid
Safeway Select
Shopko
Similac
Supervalu
Supreme
Target
Top Care
Vermont Organics
Walgreens
Western Family
The following three baby formulas are not certified kosher by the OU. There are Kashruth concerns with them. For those who need to use these products and have consulted with a learned Orthodox Rabbi and doctor), we have checked the chametz status of these products. The same advisory applies to these products as to the products listed above.
Enfamil Nutramigen Lipil
Enfmil Pregestimil
Alimentum
Is there any kitniyot available that the OU certifies Kosher for Passover?
- ANSWER:
As the OU follows Ashkenazic tradition, we do not certify Passover products that contain kitniyot.
Despite the fact that we are the certifying agency and know all the product information, the most we can tell you in any case is whether or not a product potentially contains Chametz or Kitniyot. Allow us to explain to you why we cannot tell you definitively if the product contains Chametz or Kitniyot.
All products are made from ingredients, and ingredients are often made from sub-units. For example, a candy generally contains a flavor, and the flavor may be made from as many as 30 ingredients. Some of the ingredients in the flavor are made from other ingredients, as well.
The OU often accepts the certification of other reliable Kashruth agencies on ingredients. In such instances, we do not have access to the formula of the ingredients. As such, it would not be possible to evaluate the Passover status, since we do not know what ingredients are present in the product.
To use the example of the flavor, it is only possible to determine if a flavor is Kosher for Passover if one has the formula which lists the many components of the flavor. Thus, only the certifying agency of the flavor would be in a position to determine if the flavor is Kosher for Pesach.
At best, we can suggest the potential use of Kitniyot or Chametz in a product that we do not certify for Passover.
If you are Sephardi, consume Kitniyot on Pesach, and therefore need a list of such products, we recommend that you discuss such questions with a Sephardi Rabbi.
Do alcoholic beverages have to bear certification to be used for Passover?
- ANSWER:
Alcoholic beverages must bear certification to be used for Passover. There are numerous issues involving what the alcohol is made from, the equipment it is produced in, and the fermentation process itself. We encourage all Kosher consumers to find alcoholic beverages with reliable certification or to abstain for the eight days of Passover.
Is Quinoa Kosher for Passover?
- ANSWER:
Quinoa is not one of the five grains that can create chametz (wheat, oat, barley, spelt and rye). Nonetheless, there is a difference of opinion among Rabbinic decisors (machloketh haposkim) as to whether quinoa is considered kitniyoth (Ashkenazic custom is not to eat kitniyoth on Pesach). We suggest asking your local Orthodox Rabbi if it is or is not kitniyot.
It should be noted that although Quinoa is not grown in the same vicinity as the five chometz grains mentioned above, the processing of Quinoa is often done at the same facility where they process wheat. Therefore, if you rely on the lenient opinion and treat quinoa as non-kitniyos, we suggest that you sift through the quinoa to make sure that there are no other grains mixed in.
|
OUKosher RSS Feeds