ענף ב: Focuses on the act of mixing — whether a non-Jew adding hot water to the powder would constitute bishul akum and what a Jew's role in the preparation must be to avoid the prohibition. The Avnei Yashpeh discusses the requirement that a Jew participate in the cooking process to avoid bishul akum. He considers whether the powder, given its industrial pre-processing, still requires Jewish involvement in the final preparation step. He also notes that since kfei nmes dissolves upon contact with hot water (it becomes a liquid), this may affect its halachic categorization — echoing the discussion in Minchas Yitzchak 1:55 about viewing dissolved Nescafe as a liquid.

Avnei Yashpeh YD 1:139 ענף ב. Cross-reference Minchas Yitzchak 1:55 (liquid reframing) and Noda BiYehudah YD 36.

ענף א: The question of bishul akum on instant coffee powder turns on several factors: (1) Whether the non-Jew's industrial process constitutes bishul in a halachically meaningful sense; (2) whether the powder is considered fit for consumption in its pre-dissolved state (which would affect the bishul akum trigger — bishul akum only applies to foods that are fit for a king's table); (3) whether the Jewish person's act of adding hot water constitutes a new bishul or merely preparation. The Avnei Yashpeh cites the Noda BiYehudah (YD 36) and other poskim. He notes the view of Rav Ovadiah Yosef and others. His conclusion leans toward permitting instant coffee in practice, particularly because the powder as such is not in a state fit for consumption by itself, and the industrial process differs from standard domestic bishul.

Avnei Yashpeh YD 1:139 ענף א. Engages with Noda BiYehudah YD 36 (coffee cups with cholov akum). Cross-reference Az Nidberu 1:35–36 (roasting argument) and Be'er Moshe 2:21 (inedible→edible).

Pri Chadash (YD 112:17 and 114:17) rules leniently that coffee, tea, and chocolate prepared by a non-Jew do not fall under the bishul akum prohibition. His reasoning follows the logic that these beverages are primarily water-based and/or do not rise to the level of foods that would be served at a king's table in the relevant halachic sense.

Pri Chadash YD 112:17 and 114:17. Cited as fn.31 in Daf HaKashrus Vol.2 No.8 p.84. Contrast with Pischei Teshuva 114:1 and Shevet HaLevi 2:44 who prohibit.

Pischei Teshuva (YD 114:1) cites the Ponim Meiros, who argues that Tosafoth's reasoning for permitting beer — that the majority ingredient is water — is not accepted halacha. Since that underlying leniency is rejected, coffee and similar beverages brewed by gentiles cannot be permitted on that basis. Shevet HaLevi (2:44) likewise prohibits coffee, tea, and chocolate brewed by a gentile, disagreeing with the Pri Chadash.

Pischei Teshuva YD 114:1 (citing Ponim Meiros); Shevet HaLevi 2:44. Cited as fn.32 in Daf HaKashrus Vol.2 No.8 p.84.

Multiple grounds for leniency: (1) Pri Chadash YD 114:6 — coffee is not a meal staple nor a bread condiment; (2) Chochmat Adam 66:14 — primary ingredient is water, which is not subject to bishul akum; (3) Ben Ish Chai Chukat 16; Aruch HaShulchan YD 113:22 — coffee grounds lose their identity in the water; (4) Teshuvot VeHanhagot 4:193 — adding sugar/milk personally constitutes Jewish completion of the process, removing the bishul akum concern. Lenient: Aruch HaShulchan YD 113:22; Meishiv Milchama 2:146; Yechave Daat 4:44; Rivevot Ephraim 6:79. Stringent (personal stringency only): Ben Ish Chai Chukat 16; Vayomer Yitzchak YD 50; Shevet HaLevi 2:44; Yechave Daat 4:42. Ten Days of Repentance: Chemdat Yamim Yamim Noraim ch.5; Kemach Solet Moed Lekol Chaim 16:2.

OU Torah Dalet Amot of Halacha (R. Enkin, 2025). Comprehensive survey consolidating all major positions.

Radbaz 3:637 and Maharikash YD 114 warn against using coffee as a socializing bridge with non-Jews. Bein Yisrael LeNochri YD 11:7 fn.21 records that certain communities decreed that anyone who used kosher coffee as a pretext for frequenting non-Jewish cafes was ineligible for the rabbinate. However, Kaf HaChaim YD 114:14 emphasizes that one should be civil and cordial with non-Jewish neighbors, and periodic socializing is appropriate.

OU Torah Dalet Amot of Halacha (R. Enkin, 2025).

Gemara Avodah Zarah 38a establishes the two conditions for bishul akum. Coffee meets both on its face. Stringent: Pischei Teshuva YD 114:1, Darchei Teshuva YD 113:2. Lenient: Tosafot AZ 31b → Pri Chadash YD 113:7 → accepted by Gilyon Maharsha YD 113, Aruch HaShulchan YD 113:22, Chochmat Adam 66:14. OU adds: even if coffee itself is permitted, modern flavored coffees need hechsher; shared hoses/utensils in coffeehouses are a separate concern requiring a posek.

OU Kosher article (2007) and OU Halacha Yomis (bishul akum travel Q). Cross-reference all bishul akum entries already in DB.

Three rationales are offered: (1) Coffee beans are technically edible raw, so cooking is not strictly required. (2) Raw coffee beans are not oleh al shulchan melachim — not served at a royal table in raw form — the threshold for bishul akum (Pri Chadash YD 114:6). (3) Aruch Hashulchan (YD 113:22) adds that coffee is tafel to water, evidenced by its beracha being shehakol rather than a beracha on the bean itself. He draws an analogy to beer — where barley undergoes a fundamental transformation — arguing the same applies to coffee, even though coffee is served in dignified settings. The shehakol beracha is the clinching argument. See also Pri Chadash YD 112:17.

Pri Chadash YD 114:6 is the key early source. This has practical relevance for buying coffee at non-Jewish cafes and for office coffee machines.

Noda BiYehudah (YD 36) rules that non-Jewish coffee house cups may not be used, since they were certainly used with cholov akum on that day. Even though the coffee cups are a kli sheini (not the vessel in which the liquid was originally cooked), this does not provide a leniency here. The Taz and Rashal rule against the use of kli sheini as a leniency in this context.

Noda BiYehudah YD 36. Context: 18th-century European coffee houses. Relevant to halachic status of coffee served in non-Jewish establishments.

The prohibition of gilui originally concerned leaving liquids uncovered due to concern that a snake may have deposited venom in them. The Chazon Ish ruled leniently for coffee specifically because when water and milk are mixed with coffee, the taste of the liquid changes substantially (נשתנה טעמו) — and this change of taste is the halachic basis for exempting it from the gilui concern. The Steipler Gaon (Kehilot Yaakov) took the opposite approach, being exceedingly careful about gilui in all circumstances including coffee with milk. He maintained that any uncovered liquid left unattended (no person in the room) should not be consumed.

Dor HaMelaktim Issur veHeter 4 (Shtilerman). Note: the practical application of gilui today is debated — many poskim hold it no longer applies in regions without venomous snakes; these sources discuss it as a matter of personal stringency/minhag. The Chazon Ish and Steipler are cited here via Archos Rabbeinu.

Three distinct halachic principles apply: (1) נ"ט לפגם — a fly imparts a disgusting taste, so the water remains permitted even though the fly was cooked in it; (2) בריה — the fly itself is אסור to eat and is never בטל regardless of ratio, because a whole creature retains חשיבות; (3) spoon selection — the spoon used to remove the fly contacts the (possibly) forbidden water in a quantity of פחות מס' (less than 60x), so that water absorbs into the spoon. A plastic spoon can simply be discarded; a metal spoon may require koshering. The plastic spoon recommendation is a practical leniency to sidestep a secondary koshering question.