Eating by host who does not serve Lubavitch Shechita
Question:
I am generally careful to eat only Lubavitch Shechita. I would like to know what I’m to do when I eat at people’s homes as a guest who may not be careful in eating only meat and poultry of Lubavitch Shechita. I used to ask the host as to the Hashgacha of the meat but when I noticed some of them starting to get offended by my question, I simply started to avoid eating meat and chicken by other people’s homes being that I’m unsure if it is Lubavitch Shechita, but this too does not always pass without offending the host. What is the correct approach for me to do? Should I compromise on my values or should I continue to avoid eating foods that are not according to my level of Kashrus?
Answer:
It is incorrect both according to Halacha, Chabad custom, and the general demands of Derech Eretz and Ahavas Yisrael, to avoid eating meat and chicken that is served in the home of your host simply because it is not a Lubavitch Hashgacha. So long as they are serving a reliable and reputable Hashgacha for meat and poultry that does not contain any worry of prohibition involved, then if you have chosen to be a guest at their meal [which of course you are not obligated to choose and may choose to eat alone at home], then you should partake in the meat course, and not be stringent in matters that are not required according to Halacha, on the expense of the feelings of your host. Being Machmir in the feelings of others is also a “Chumra”, and overrides the Chumra of Lubavitch Shechita. The same would apply when attending a wedding, that one should not avoid partaking in the meal and eating the meat if it is under a reliable Hashgacha, just because it is not Lubavitch Hashgacha. There is no need for Hataras Nedarim to be performed in such a case, even if this stringency has the status of a Neder.
Explanation: The above question touches upon a general wide misconception that people have, that they think that all degrees of one’s personal standards of religious observance are to be observed even in the expense of causing hurt feelings in others. Ahavas Yisrael, and not offending another Jew, are biblically mandated mitzvah’s which certainly override personal stringencies. Halacha teaches us the exact cases in which one is actually obligated to give up personal stringencies in face of the possibility of causing Machlokes, or offending another. The Halachic rule is as follows: Whenever one is in a Shul or community that is lenient on a certain matter that is not required from the letter of the law neither biblically or rabbinically, and does not touch upon a worry of transgressing anything either biblical or rabbinical, and is simply a mere Hiddur and Chumra, then it is actually forbidden for him to be stringent in that Shul or community due to the possibility of it causing a dispute, unless he can be inconspicuous about it. Halacha extends the same standards to a guest eating in someone’s home, that he is not allowed to be stringent in avoiding eating a certain food that is served due to a personal Chumra, as doing so may be offensive to the host, unless one can do so inconspicuously without the host noticing. Now, regarding Lubavitch Shechita, even with regards to the original Lubavitch-Chassidishe Shechita in the times of the Alter Rebbe in which there was an actual difference between the form of knives used for Shechita that was done between them and others [i.e. regarding the Sakinim Melutashin, iron hewed knives], the Alter Rebbe explicitly ruled in a responsa to the Chassidim [in response to the question asked by the Misnagdeshe Rav of Vilna] that while there is basis to be stringent to eat Lubavitch Shechita, they should not be stringent to avoid participating in the weddings of those who don’t. Now, if this applied back then when there was a real concept of Lubavitch Shechita, then certainly today when there is no difference at all regarding the knives of Lubavitch Shechita and other Shechita’s, and in fact there is no policy difference at all between Lubavitch Shechita and other Shechita’s [and on the contrary, there exist non-Lubavitch Shechita Hashgacha’s that are more particular and Machmir in their standards and policies than the various available Lubavitch Shechita companies that are on the market], and the only difference is that it happens to be slaughtered by someone who is affiliated with Lubavitch as a sect, then certainly one cannot choose to upkeep his personal standard in face of possibly offending his host. While it is beyond the scope of this article to give a full treatise on the subject of Lubavitch Shechita today and if in truth such a stringency today is even authentic, let us suffice with stating that in the previous generation of Chassidim, the concept as it is understood today, was unheard of, and Chassidim and Rabbanim from all over were not particular in this matter and the main thing was to make sure that the slaughterer was God fearing. Rav Yaakov Landau z”l, who was known for his extreme scrupulousness in Kashrus, ate meat and poultry that was slaughtered by non-Chabad Chassidim, so long as they were verified to be experts and God fearing. Likewise, the Rebbe Rayatz himself when he was in Moscow chose to eat from the Shechita of Reb Nasan Balivor, who was a student of Navardik, even though he had meat available that was slaughtered by the Chabad Shochet of Moscow. The main thing is the expertise and level of fear of God of the Shochet, and not the sect that he affiliates with.
Sources: See Admur 468:14; Michaber 170:5; Rama Y.D. 112:15; 119:7; Shach Y.D. 112:26 and 119:20; Shaareiy Teshuvah 170:6; M”B 170:16; Piskeiy Teshuvos 170:8; See Igros Kodesh 14:391 regarding Nussach of Davening; 5:91; 16:12 and 99; 19:249 regarding wearing a Tallis as Chazan; See regarding being lenient even if one stringency has the status of a Neder: Rama 568:2; 581:2 [regarding a Bris during Bahab or Aseres Yimei Teshuvah]; Shach Y.D. 214:2 that one may eat by a Seudas Mitzvah even though it breaks his Chumra which became accepted as a Neder; M”A 581:12; Machatzis Hashekel ibid; Degul Merivava ibid and Yoreh Deah 214:1 and Pischeiy Teshuvah Y.D. 214:1 that a temporary lifting of a Chumra that becomes a Neder is allowed in a case of need; Piskeiy Teshuvos 170:8; See Hearos Ubiurim Ohalei Torah 627 in which based on all above, his questions are answered, as there is no Issur of breaking a Neder in such a case. See regarding Lubavitch Shechita of back then: Shut Admur 7; Igros Kodesh Admur Hazakein p. 143; Letter of Admur, printed in Beis Rebbe
See also here: https://shulchanaruchharav.com/halacha/keeping-stringencieschumros-when-one-is-a-guest-in-a-home/
“The following sea creatures may be eaten: All fish that have fins and scales may be eaten. All fish that do not have fins and scales are not Kosher and are considered impure for you…”
Fish oil: [1]
Fish oil requires a Hashgacha to verify they are derived from Kosher fish. Fish oil is added in many foods such as Vitamins, medicines.
Dental Floss:[2] Many types of Dental floss are waxed with fish oil. Nevertheless, it does not need a Hashgacha as one is not eating it and does not have intent to swallow the oil.
Fish oil medicine for one who is sick:[3] It is permitted for one who is sick to the point of being bedridden [Choleh Sheiyn Bo Sakana] to drink fish oil for treatment of his illness, even if his illness does not involve danger, and even if the fish is certainly not Kosher.[4] Nonetheless, it is best to enter the oil into a capsule and only then swallow it.[5] Likewise, if there is Kosher fish oil available, then one must buy it even if it is very expensive.[6]
Omega 3 fish oil capsules: It is forbidden to drink fish oil without a proper Hashgacha if one is currently healthy. Some Poskim[7] rule however that one may swallow fish oil capsules without a Hashagcha even if he is currently healthy. This is permitted even if one knows the fish oil derives from non-kosher fish. However, if there is Kosher fish oil available, then one must buy it even if it is very expensive.[8]
“You shall not eat meat and milk together.”
One found a dairy vessel amongst the meat vessels or vice versa:
Found in drying rack, cabinet, or drawer:[9] If one found a dairy vessel on his meat drying rack or inside the meat drawer, the vessels remain permitted.[10] [This applies even if one is accustomed to wash his dishes in hot Keli Rishon water.[11] Some Poskim[12] rule that this applies even if one knows for certain that both vessels were Ben Yomo or dirty with meat and milk, nevertheless, everything remains permitted.[13] Other Poskim[14], however, rule that if one knows for certain that the vessels were dirty with food, or Ben Yomo, and he is accustomed to wash the vessels in a Keli Rishon, then it is forbidden unless the water contained 60x versus the residue.[15] Practically, one is to Kosher all the Kosherable vessels, and those vessels which are not Kosherable may be used after 24 hours.[16] If one is not accustomed to wash the vessels in hot Keli Rishon water, it is Kosher in all cases, even if one knows that the vessels were dirty and Ben Yomo.]
Found in the Keli Rishon washing pot:[17] If after washing dishes one found a dairy vessel in his Keli Rishon washing pot, then according to all opinions the vessel is forbidden unless one is sure that it was not washed together with other meat vessels, or he is sure that all the vessels were clean and not Ben Yomo, or he is unsure regarding both of these matters.
One found a milk vessel in his meat sink: If one found a dairy vessel in his meat sink, then if one is not accustomed to wash the dishes with hot Keli Rishon water, everything is permitted. If he is accustomed to wash the dishes with hot Keli Rishon water [i.e. Iruiy Keli Rishon] then seemingly one may be lenient to permit the vessels if he is unsure if there was meat/dairy in the sink.[18] If, however, one knows for certain that the vessels were dirty with meat and he is knows that he poured Keli Rishon water over them, then one may only be lenient in a case of great loss.[19]
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Q&A What is the law if one found a milk vessel in his meat dishwasher?[20] If one found a dairy vessel in his meat dishwasher which uses Yad Soledes water, then if one does not know for certain that the meat vessels were clean, the dairy vessel is forbidden.[21] [However, the meat vessels remain permitted if one can assume that there were 60x against any dairy residue.] If, however, soap was used throughout the entire period of the hot washing, then many Poskim are lenient to permit all the vessels, as explained in Halacha 30E. Possibly one may rely on this if he is unsure if the vessels were dirty with meat.[22] Likewise, even if he is positive that there was meat and dairy residue there, some dishwashers may be defined as Iruiy Keli Rishon, and would contain an added leniency.
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[1] Hakashrus 11:21-22
[2] Hakashrus 11:21 in name of Rav Elyashiv
[3] See Yabia Omer 2:12
[4] Dvar Moshe 1:8, brought in Darkei Teshuvah 155:25; Halef Lecha Shlomo Y.D. 22; Divrei Chaim 2:52; Salmas Chaim 2:20; Yabia Omer 2:12
The reason: As it is permitted for a sick person to benefit from non-Kosher food in an irregular way, and it is irregular to drink oil. [ibid; see Y.D. 155:3]
[5] Rama 155:3; Mahariy Halevi 1:62; Yabia Omer ibid
[6] Dvar Moshe 1:8, brought in Darkei Teshuvah 155:25
[7] Yabia Omer 2:12 based on the fact that swallowing a capsule is not Derech Hanaah, and the Shach 155:13 rules that when its not Derech Hanaah, a food that is Mutar in benefit is permitted even for a healthy person.
[8] Dvar Moshe 1:8, brought in Darkei Teshuvah 155:25
[9] Rama 95:3
[10] The reason: The milk vessels remains Kosher, as we do not assume that it was washed together with meat vessels in a Keli Rishon in a way that they would forbid each other. [Rama ibid] The reason for this is because there is a Safek Sfeka involved. Perhaps hot Keli Rishon water [or Iruiy Keli Rishon water according to Shach in Halacha 7] was not used, furthermore even if one certainly used hot water from a Keli Rishon] there is a doubt as to whether the meat and milk vessels were washed together simultaneously. Furthermore even if they were washed simultaneously there is doubt as to whether they were Ben Yomo or not. [Taz 95:14 in name of Issur Viheter; Lechem Hapanim 95:29; Beis Lechem Yehuda 95:17; Chavas Daas 95:20; P”M 97 M.Z. 14; Kaf Hachaim 95:54] Alternatively, we do not assume a Kosher item has become Treif in another area. [P”M 97 M.Z. 14; Yad Avraham ibid]
[11] Taz 95:14 in name of Issur Viheter; Lechem Hapanim 95:29; Beis Lechem Yehuda 95:17; Chavas Daas 95:20; P”M 97 M.Z. 14; Kaf Hachaim 95:54
The reason: The reason for this is because there is still a Safek Sfeka involved. Perhaps the meat and milk vessels were not washed together simultaneously. Furthermore, even if they were washed simultaneously, there is doubt as to whether they were Ben Yomo or not. [Taz ibid; Poskim ibid]
[12] P”M 97 M.Z. 14; Yad Avraham 95
[13] The reason: If one always washes his dishes with hot Keli Rishon water, seemingly according to the Rama/Taz the dairy dish would be forbidden as there is only one doubt. However, in truth there is another reason to be lenient, which is based on the rule of Ein Machzikim Issur Memakom Lemakom, and thus here we do not assume that the milk dish which is the drying rack was placed in the forbidden area of the sink, and thus even in such a case it is permitted. [Poskim ibid]
[14] Peri Chadash 95:18 based on Issur Viheter; Lechem Hapanim 95:29; P”M 97 M.Z. 14
[15] If the plates were dirty with meat or dairy residue, then this applies according to all, even the Michaber. If, however, the plates were clean but were Ben Yomo, then it is only forbidden according to the Rama. [Implication of Peri Chadash 95:18; Zivcheiy Tzedek 95:36; Kaf Hachaim 95:55; See Halacha 5]
[16] Beis Lechem Yehuda 95:17; Kaf Hachaim 95:54
[17] See Yad Avraham 95 that when the vessel is found in its area of Issur, according to all opinions a Safek Sfeika is required to permit it.
[18] The reason: As there is still a Sfek Sfeika in this case, as perhaps the vessel was clean, and even if it was dirty with meat, perhaps we rule like the Rama that Iruiy Keli Rishon does not prohibit a vessel.
[19] If one found the dairy vessel in the meat sink and one uses Yad Soledes water of Iruiy Keli Rishon, then according to the stringent opinion [in Halacha 8B] one requires the Safek Sfeka for the milk vessel to be Kosher. [See Yad Avraham 95] Thus if one knows for certain that the vessels were Ben Yomo or that they were dirty , the vessel is forbidden if one always washes with hot Keli Rishon water. If one washes with Iruiy Keli Rishon this enters into the dispute between the Rama and Shach mentioned in Halacha 8B.
[20] See Yad Avraham ibid
[21] The reason: As there is no Safek here, as we know for sure it was washed with meat dishes in Yad Soledes water in a Keli Rishon. [Dishwashers typically heat the water to 140 degrees Fahrenheit and the water is heated within the dishwasher itself. However, perhaps the spraying water can be viewed as Iruiy Keli Rishon and hence be permitted according to the Rama, and according to the final ruling, in a case of great loss, as explained in Halacha 8. However, see article of Rav Rosen who explains that these Rabbanim who gave their lenient rulings were unaware of how the machine works, and that in today’s machines it is judged as an actual Keli Rishon, as they contain coils inside, and the food does not become Pagum due to the soap, and there is no 60x when the water drains out, and other facts that the Rabbanim were unaware of today.]
[22] Now although a Stam vessel that is being washed is dirty, as explained in Shach 95:1, nevertheless here if one does not know for sure the vessel is dirty one may be lenient as perhaps the leftover residue became spoiled due to the soap or other spoiling agent. Nevertheless, there are Poskim who in truth learn that the vessel is only permitted if one knows for certain that it was clean. [Yad Avraham]