Chalpak

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Shelpek, also known as chalpak or chalpyak, is a traditional flatbread that has been a staple in Central Asian cuisine for centuries. This delicious bread is widely consumed in countries such as Kazakhstan, Kyrgyzstan, Uzbekistan, and Turkmenistan, where it is often served as a side dish or used as a base for various meals.

The ingredients used to make chalpak are simple yet flavorful. The main components include flour, milk, sugar, butter, sour cream (such as kaymak), baking soda, salt, and vegetable oil. In contrast, the Bukharian Jews adhere strictly to the kashrut laws and refrain from incorporating any dairy ingredients into their version of chalpak.¹  Instead, they opt to utilize a standard bread or challah dough. The dough is typically shaped into small balls, which are then fried in hot vegetable oil until they reach a golden brown color. Let's delve into several key halachic considerations surrounding this particular food item.

 

I. Hafrashat Chalah

For the mitzvah of hafrashat challah to be fulfilled, five specific conditions must be met:

1. The dough must be made from one of the five species of grain, which include wheat, barley, oats, rye, and spelt.
2. The dough must be kneaded with one of the seven liquids, namely water, wine, milk, dew, honey, oil, or dam.
3. The dough must be intended for baking.
4. The batter must become hard during cooking.
5. The dough must have the minimum amount necessary.

When it comes to the third criterion, a dispute exists among the rishonim regarding the obligation of hafrashat challah for boiled or fried dough. According to Rabbeinu Tam, as cited in Tosafot (Pesachim 37b DH. D'kulei), the obligation to separate challah applies even when the dough is ultimately boiled or deep-fried. This is because, in Rabbeinu Tam's view, the obligation of hafrashat challah takes effect at the time of kneading, specifically when the dough is in a solid state, referred to as "gilgul issa" (Tosafot, Pesachim 37b DH. D'kulei).

In contrast, other prominent poskim, including Rabbenu Shimshon (the Rash), the Rambam, and the Rosh, hold that if one intends to cook or fry the dough, the obligation to separate challah does not apply, even if the batter is thick.

According to the Shulchan Aruch (Yoreh De'ah 329:3), if one kneads dough with the intention of boiling it or frying it, the dough is exempt from hafrashat challah. However, the Shach (Yoreh De'ah 329:4) recommends that, due to the dispute among the rishonim, one should separate challah without a bracha. This approach is also endorsed by Rav Yitzchak Yosef,²  who recommends separating challah without a blessing for items like doughnuts or pasta, ensuring compliance with the obligation of hafrashat challah.

Despite these differing opinions, there is a way to resolve the dispute and fulfill the mitzvah of hafrashat challah with certainty. If even a small piece of the dough is baked, even though the majority will be boiled or fried, then all agree that the dough becomes obligated in hafrashat challah, and one is required to separate challah with a bracha (Shulchan Aruch Yoreh De'ah 329:4). In the tradition of the Bukharian community, dough is prepared not only for chalpak, but also for bread or other baked items. As a result, a blessing is required when separating the challah from the dough, in accordance with all opinions.

 

II. Bracha and Bishul Akum

The next aspect of Halacha we'll examine concerns the blessing recited over chalapak, as well as the question of whether it can be prepared by a non-Jew.

The Shulchan Aruch,³  citing the opinion of Rabenu Shimshon, stipulates that the blessing of hamotzi is reserved for baked dough products. Items that are cooked (like pasta) or deep-fried are classified as mezonot. However, Rabbenu Tam contends that the hamotzi blessing should be recited for cooked (like pasta) or deep-fried items as well. Consequently, individuals who prioritize strict adherence to halacha (yere shamayim) should ideally consume such foods only within the context of a meal that includes bread.

Although doughnuts or chalpak are categorized as "mezonot" for the purpose of blessings, due to their deep-fried nature, this classification has differing implications in two distinct areas of halacha. According to the Ben Ish Chai, while this classification may be considered a leniency in the laws of berachot, as it allows for the recitation of the mezonot blessing, it conversely represents a stringency in the laws of Bishul Yisrael. This means that, in the context of Bishul Yisrael, doughnuts or chalpak would need to be cooked by a Jew.

However Rav Ovadia Yosef⁵  writes that one may rely on the opinions that doughnuts (or chalpak as in our case) are considered bread and are therefore allow the leniencies of pat akum. One could also rely on the opinion of the Rav Chayim Yosef David Azuali (1724 – 1806, known as the Chida),⁶  that a cooked food that is not typically eaten with bread is not subject to the laws of bishul yisrael.

 

III. Nat Bar Nat

According to the Bukharian tradition, it is customary to serve chalpak with yogurt. However, a question arises: what happens if the chalpak is fried in a pan that was previously used to cook meat?

The Gemara (Chullin 111b) discusses a scenario in which a pareve item, such as pasta, is removed from the fire and placed in a clean bowl that previously held meat. Rav prohibits eating the pareve item with dairy products, citing the imparted flavor from the meat to the pareve item. In contrast, Shmuel permits eating the pareve item with dairy, as the flavor is first imparted to the bowl and then to the pareve item, making it a case of "Noten Tam bar Noten Tam" (imparted flavor derived from imparted flavor).

Maran, in the Shulchan Aruch (YD 95:1), adopts the opinion of Rabbenu Tam, Rambam, Rashba, and others, allowing a pareve item, such as pasta, that came into contact with a meat pot to be eaten with dairy products. According to this view, it does not matter if the pareve item was served, cooked, or even fried in a meat utensil; it may still be eaten with milk, provided it is served in a separate utensil designated only for dairy.

The Bet Yosef (YD 95) in Bedek Habayit cites several Rishonim who permit relying on the concept of "Noten Tam bar Noten Tam" (imparted flavor derived from imparted flavor), and accordingly rules that one may intentionally do so. However, Ashkenazi custom is to avoid intentional reliance on "nat bar nat." In contrast, Rav Ovadia Yosef (Yabia Omer YD 9:3) supports the Bet Yosef's opinion, and many Sephardim follow this approach. As a result, it is permissible for them to fry chalpak in a meat pan and serve it with dairy products.

 

IV. Leilui Nishmat

In the tradition of Bukharian Jews, it is customary to serve fried chalpak and fish at yahrzeit meals. Additionally, some Bukharian Jews have a custom of reciting "L'ilui Nishmat" (to elevate the soul) before frying the chalpak dough in oil. Some people describe this as releasing a "boiy" aroma.

Although the reason for this custom is unclear, some  suggest that it originated from a tradition in which various dishes, including fish and chalpak, were sent to the synagogue on the anniversary of a deceased person's passing. The community, including the poor, would gather to eat and recite blessings over the food, thereby earning merit for the deceased. This practice enabled the community to collectively recite blessings and was also considered an act of kindness towards the mourners and the poor. Although this custom is no longer practiced today, a vestige of this charitable act remains. When frying fish or chalpak, it is customary to say, "May this be for the elevation of the deceased's soul.

By Rabbi Nissan Shalomayev

 

 

¹ According to the Shulchan Aruch (Yoreh De'ah 97:1), it is prohibited to knead bread with milk, due to the concern that one may subsequently consume this bread with meat.

² Yalkut Yosef, Kitzur Shulchan Aruch, Y.D 329:2

³  O.C 168:13

אפילו דבר שבלילתו (פירוש לישת הקמח במים) עבה אם בשלה או טגנה אין מברך עליה המוציא אפילו שיש עליה תורייתא דנהמא ואפילו נתחייבה בחלה דברכת המוציא אינו הולך אלא אחר שעת אפייה ויש חולקין ואומרים דכל שתחלת העיסה עבה אפילו ריככה אחר כך במים ועשאה סופגנין (פירוש עיסה שלשוה ועשאוה כמין ספוג) ובשלה במים או טגנה בשמן מברך עליה המוציא {{רמ"א|(ונהגו להקל)}. וירא שמים יצא ידי שניהם ולא יאכל אלא על ידי שיברך על לחם אחר תחלה

⁴ Rav Pe’alim Yoreh De’ah vol. 3, 69

  (יחוה דעת (ח"ה סי' נ“ג) הליכות עולם (ח“ז פ' חוקת עמ' ק"ו סעי' י“ב

בסיכום: סופגניות הנעשות על ידי גוים במסעדות ובתי הארחה של יהודים מותרים באכילה, ואין בהם איסור בישולי גוים. ומכל מקום יש להזהר שישראל ידליק את האש. וכן אם כיבו את הגאז ואח"כ רוצים לטגן עוד סופגניות, יחזור המשגיח וידליקנו בעצמו. והנוהגים להזהר תמיד מלאכול אפילו פת נחתום גוי, עליהם להזהר גם בסופגניות אלה, ותבוא עליהם ברכה.

⁶  Shiurei Beracha Yoreh De’ah 112:11

⁷ Offered by Rav Malkiel Yusupov