Bagatz: Kashrus Credibility is Not Judged by Halacha

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kashrusHillel Fendel of Arutz Shevah report that Israeli Supreme Court Chief Justice Dorit Beinisch has ruled that the Rabbinate of Ashdod may not negate the kashrus authorization of a restaurant merely because the restaurant owner belongs to a Yoshka-believing cult of Jews.She thus reaffirmed an earlier Supreme Court ruling, denying a request for a re-hearing.

According to Arutz Shevah, the ruling states that the halachic standards that measure when one’s personal kashrus claims may be believed are not part of the “hard core” of kashrus laws to which the State of Israel is obligated. Therefore, the fact that the rabbinate does not “trust” the owner is not sufficient reason to withhold the kashrus certification. The certification must be issued immediately, Beinisch ruled, and if not, the city’s Chief Rabbi will be fined.

Beinisch acknowledges that the messianic beliefs of the owner may well lead to “difficulties” in terms of the rabbi’s trust in his kashrus practices – but “the trustworthiness of a restaurant owner must be measured according to standards of general law, and not according to halachic standards.”

The anti-missionary Yad L’Achim organization responded with outrage to the ruling, saying that missionaries will now be able to open restaurants featuring kashrus authorization accompanying their missionary activities.

{Arutz Shevah/Yair Israel}


  1. This mess was caused by the Kashrus organizations themselves. The large multi-national ones, give Hashgacha on restaurants owned by non-jews and non-religious jews. Of course they require a Mashgiah T’midi (rightfully so), however, this practice has its pitfalls: 1. the owner is likely to try to sneak something past the Mashgiah (this has happened many times). 2. The owner may not be the type of person one would want to own and control an establishment meant for Frum Jews to gather in. In a way, the secular court is correct. I assume the JFJ owner agrees to all the rules of Kashrus and to hire a proper Mashgiah. Why should he be discriminated against? Why you ask? why is a Chinaman OK? Indeed, every bed we must sleep in, was first made by ourselves! BTW, I am makpid to only eat in a restaurant owned by a Jew, who without a Mashgiah has a Chezkas kashrus.

  2. I don’t get it – if the owner is a mumar kofer apikorais min davar acher – how can the food be kosher by any measure.
    Reminds of the question if a drabanan can affect a dorayso.
    If I was acquired an object midrabanan (for example, kinyan dalet amos) and make kiddushin then it certainly is mekudeshes.
    Then if someone cannot be trusted then it cannot be kosher on any level secular or otherwise!


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