Translation:Shulchan Aruch/Yoreh Deah/113
A food that is not eaten when it is raw and is served at a kings table, to spread on bread or as a dessert, which was cooked by a non-Jew, even in the pots of Jews and in the house of a Jew, it is forbidden because it was cooked by a non-Jew
If one mixed a food that is eaten even raw with a thing that is eaten when raw and a non-Jew cooked them – if the essence is of the food is subject to the prohibition of non-Jewish cooking, it is forbidden. If not, it is permitted. Rema: And it is permitted to eat roasted peas of a non-Jew, and also the roasted legumes (which are called “arbiss”), for they are not served at the kings table And thus they treat them leniently if it is not in a place where they grease the metal frying pan with forbidden fats, then the custom is that they are prohibited. But otherwise it is permitted, and one need not worry about the vessels of non-Jews because most vessels have not been used in the last 24 hours. And any fruit that is eaten raw, even if a non-Jew cooked it, and it was mashed up and made into a cooked dish in their hands, it is permitted. Therefore, we eat the fruit mash made by non-Jews.
Pot pies that are baked by a non-Jew are forbidden, even for those who are accustomed to be lenient on non-Jewish bread, because the fats and oils are forbidden when readily apparent as they are subject to the prohibition of non-Jewish cooking, and they are absorbed within the bread. And so vegetables that are eaten raw but cooked with meat are forbidden because the fat of the meat has been absorbed within them.
There are those that permit cooking by our non-Jewish maids, and those that forbid, and even after the fact. Rema: And after the fact, you should rely on those that permit. And even initially, we are accustomed to be lenient with a Jewish house that has non-Jewish maidservants and menservants that cook in the Jewish house, because it is impossible that no one in the house would protest even a little if they were to cook incorrectly.
Non-Jews that cook, and do not intend to cook, this is permitted. How? A non-Jew that lights a fire in a swamp in order to chase away the locusts, and some of those locusts become cooked, these are permitted, even in a place where they are served on a kings table. And thus if he singed the head of an animal, it is permitted to eat the tips of the ears that became roasted at the time of the singeing. But if the non-Jew intended to cook, for example that he lit the oven to cook in it, and there was some meat in there already which became roasted, even though he did not intend to cook the meat, as he did not know it was there, it is forbidden.
Anything which a Jew cooks to some small degree, whether at the beginning or the end of the cooking, is permitted. Therefore, if the non-Jew placed meat or a dish on the fire, and the Jew flipped the meat and stirred the dish, or he stirred it, and the non-Jew finished cooking, this is permitted. (And even if the dish couldn't be cooked without the non-Jew).
If the fie of the oven was only lit sufficiently for bread, but not for other things, this is not considered a lit oven, and fires are not considered lit unless they are at the specific needed temperature. Therefore, if one wants to cook in a pan in an oven of non-Jews, it is necessary that the Jew puts the pan in himself, to a place in the oven that is appropriate to cook in. Rema: And there are those that disagree and believe that lighting a fire or stoking the coals in any way with regards to cooking, as with bread, is sufficient, and that is our custom. And even stoking the fire without any particular intentions works. And there are those that say that even if the Jew did not stoke the fire, and did not throw in any wood chips, only that the non-Jew lit the oven from a fire that was lit by a Jew, that is permitted.
If a Jew puts the dish on the fire, and takes it off, and a non-Jew comes and puts the dish back on, this is forbidden. Unless the food had become at least one third cooked when it was removed from the fire.
If the non Jew cooks the food at least a third of the way, and then a Jew comes and finishes the cooking, there is a side to forbid it unless it is the Sabbath eve or the eve of a holiday or a great loss will occur. Rema: And there are those that permit it in any case, and such is our custom.
If a Jew places items on coals which are unable to cook them to a third, and a non-Jew comes and blows on the coals and they cook, the food is forbidden.
If a Jew places a dish on the fire, and has the non-Jew watch the dish, and he blows on it, but he doesn't know if the non-Jew removed the food before it was cooked to a third, it is permitted. Rema: And thus is the case in every instance of doubt regarding a non-Jew cooking and similar examples, that it is mutar.
Small fish that are salted by a Jew or non-Jew, salting is considered a small aspect of cooking. And if the non-Jew roasted them after, they are permitted. But large salted fish are not edible except in pressing circumstances. Therefore, if a non-Jew roasted them, they are forbidden, and there are those that permit this. Rema: And thus anything that is edible when raw only in pressing circumstances, and a non-Jew cooked them, the rule is like large fish. And meat that is salted is not edible at all when it is raw, and it is forbidden if it is cooked by a non-Jew.
Fish salted by a non-Jew and fruits that are smoked until they are fit to eat, these are permitted, because salting is not considered like boiling for the purposes of this injunction, and smoking is not like cooking. Rema: Also soaking is not like cooking, because the only prohibition is on cooking by fire.
Egg, even though it may be swallowed raw, if it is cooked by a non-Jew, is forbidden.
Dates that are a little bitter which are unable to be eaten except in pressing circumstances, if they are cooked by a non-Jew, they are forbidden.
Dishes in which a non-Jew has cooked things before on his own need to be made kosher. And there are those that say that this is not necessary. And even for those that require the dishes to be made kosher, if it is a clay vessel, it should be placed into boiling water three times, and that is sufficient, because there is nothing that is forbidden here according to the Torah. Rema: A non-Jew that cooks for someone who is sick on the sabbath, it is permitted after the sabbath, even for those who are healthy, and there is no concern here of the prohibition of non-Jewish cooking, because in any case, it is recognizable what this is.