Non-Jewish Babysitter Warming Food

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Hi Rabbi Simon.
We are going away for two nights next week (not over Shabbos) and leaving the kids with a non-Jewish babysitter (she works at a Jewish day-care facility, so she’s relatively well versed in the workings of cooked food in a kosher kitchen). I am leaving the kids and her fully cooked food and I want to ask you if she can turn on the oven to warm it up. She can microwave it but it tastes better when it’s warmed up in the oven. She will not be turning on the stove. Thank you!

Dear Michelle,
If the food is already cooked, she may heat it up in the oven. The reason for this is that the prohibition of food cooked by a gentile does not apply to food which is already cooked and only requires re-heating. The Sages did not extend the restriction to such a case.
However I should note that it is not ideal to leave the kitchen in the care of a non-Jewish child-minder while you are out of town. To mitigate the problem you should entrust a neighbour with a key to your home and tell your babysitter of this fact, ie that a friend may drop in at any time. In this way she will be inhibited from taking any licence with the contents of your kitchen (food and utensils) which could compromise its Halakhic integrity.
Enjoy your time away. What a nice idea!
Rabbi Rashi Simon

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Ask the Rabbi: Easy as א-ב-ג?
Dear Rabbi Simon,
I hope you fasted well yesterday.
Thank you for the insights into the Kinnot, making them easier to understand.
In the afternoon, I was listening to a shiur on Eichah on Torahanytime.  As an aside, the speaker mentioned that the 1st perek of Eichah is the source for the order of the alef bet as we know it.  Other chapters also follow the alef bet chronology but with ayin en peh interchanged.
He quoted Rabbi Shimon Schwab as his source.
Although he did not elaborate on this, surely Sefer Tehillim predates Megillat Eichah by centuries.  Several psalms are written in the alef bet order (e.g.
psalm 119).
Can you please clarify?
Thank you & best wishes.
PhilippeHi Philippe
TY for your sophisticated Q.
I have also heard that the question of the sequence of samekh and 'ayin is subject to dispute. It seems that there are indications that in Paleo-Hebrew the order is reversed from what we know. It is alleged that chapters 2, 3 and 4 of Eichah (chapter 5 is not alphabetical) reflect the original order. Of course, as you say, ch 1 conforms to the order with which we are family.
You are right that Tehillim predates Eichah, however a critic can claim that the order was redacted to bring it in line with the accepted/preferred sequence. This is particularly true for ch. 119, where each of the 8 vv per letter are their own group, and each set of 8 vv. can easily be repositioned. The question is in Ps. 34 or 145, if the internal logic of the passage sheds light on the correct sequence. In Ps. 34, some claim that the v. starting with the letter peh makes more sense to follow the verse starting with samekh (due to the common appearance of the word ra'). I am not convinced that this argument is compelling.
I will stick with the mesorah, that 'ayin belongs before peh. Best to look before speaking.
Rabbi Rashi Simon
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