Bishul Akum: Coffee and Tea

Sometimes my non-Jewish colleagues make me coffee or tea. Is there a problem with regard to 'bishul akum' (food cooked by non-Jews)?

Thank you for your question.

It's important to know that bishul akum applies even when one knows that all ingredients are kosher. Nevertheless, the rabbis introduced a prohibition against eating food that was cooked by a non-Jew. The reason it is prohibited to eat bishul akum is that if it were permitted, a Jew might be invited to dine and socialize with non-Jewish friends, potentially building a close relationship that could lead to intermarriage, like the saying goes “Let’s break bread…” which is a way of saying let's build a more meaningful connection over a meal. Additionally, there is a concern that the non-Jew might add non-kosher ingredients to the food, causing one to inadvertently eat non-kosher.

However, not all foods that were cooked by a non-Jew are prohibited, for example only foods that are considered a respected type of food as the Talmud writes “a type of food that a king would put on his table when entertaining guests”, the reason being, that only such foods are very much appreciated by the invitees and would bring about a closer relationship.

Also, only foods that need to be cooked before consumption are part of this prohibition of bishul akum however food that can be eaten raw is exempt.

Coffee it seems does cover both criteria; It is a respected drink that a king would offer his guests and it’s a food that can’t be eaten raw. As we will delve deeper in understanding the laws of bishul akum we will understand that there is room for leniency

Halacha #1

The Talmud that discusses the prohibition of bishul akum is in Tractate Avodah Zarah, (page 38a) and this is a quote:

אמר רב שמואל בר רב יצחק אמר רב: כל שאינו נאכל על שולחן מלכים ללפת בו את הפת - אין בו משום בישולי עובדי כוכבים

Rav Shmuel bar Rav Yitzchak said in the name of Rav "Anything that is not eaten at the table of the kings to accompany bread does not fall under the prohibition of bishul akum."

There is a great dispute among the Rishonim, the Ritva and the Rashba regarding the intention of the halacha, when it refers to food that "accompanies bread."

The Ritva writes that the Halacha applies only if it is a type of food that accompanies bread, whereas food that is not necessarily eaten with bread would be permitted. However, the Rashba (Torat HaBayit, Bayit 3, Sha'ar 3) writes an opposite conclusion: the halacha stating food that accompanies bread means, that not only is food that can be eaten alone is prohibited, but even food that is generally eaten with bread is also forbidden.

The Halacha of drinking coffee prepared by a non-jew would therefore depend on the opinions of the aforementioned Rishonim, according to the Ritva it would be permissible.

Halacha #2

There is another halacha brought in Tosafot, Tractate Avodah Zarah, (page31b);

ועוד יש טעם אחר להתיר השכר דאין בו משום בישולי עובדי כוכבים דכי היכי דהתבואה בטלה לגבי המים לענין ברכת שהכל נהיה בדברו ה"נ היא בטלה לענין איסור בישול.

Furthermore, there is another reason to permit the beer (prepared by a non-Jew), as it does not fall under the prohibition of bishul akum, since just as the (cooked) grain is nullified in relation to the water regarding the blessing of 'shehakol nihyah bidvaro,' so too it is nullified in terms of the prohibition of cooking (Bishul Akum).

Tosfot teaches us that the prohibition of bishul Akum is only if the food is still present after cooking whereas in a case where the food is dissolved or taken out and there is only a taste of the cooked food then there is no prohibition of bishul akum.

The Chochmas Adam (Klal 66 Se’if 14) writes that the same too is with coffee since the cooked granules dissolve and are not seen so it would be permitted if it was prepared by a non-Jew.

So to summaries according to the opinions above one may drink a coffee or tea prepared by a non-jew.

Wishing you well.

Talmud Bavli, Tractate Avodah Zarah, 38a

Ritva ibid

Rashba, Torat HaBayit, Bayit 3, Sha'ar 3

Tosafot, Tractate Avodah Zarah, 31b