someone sent me a letter written by Rav Moshe Yehuda Leib Landau, head of the Landau hechsher in Bnei Braq. It was also published on Yudel Shain's blog, though I do not know where it was originally published, but I will translate it here.

Rav Moshe Yehuda Leib Landau 
Regarding beef "Kosher-Glatt" sold in stores in our city..
In advance of Pesach, meat will begin to be sold in our town marked as "kosher glatt". This meat is appropriate for Ashkenazim following the opinion of the Rama. In order for people to understand what this is about and to prevent confusion, I will explain the main points of the issue.

It is well known that the Mechaber and the Rama argue in Shulchan Aruch about the checking fo lesions on the lung of an animal. The Mechaber does nto allow any checking of any lesions at all. The Rama says that some allow checking lesions by rubbing and pressing them and he says that even though it is a big leniency, it has been the custom in our countries to do so. All Ashkenazic communities have accepted this custom.

Despite that, throughout the generation there were always some individuals who were stringent and careful to not eat meat that had lesions, even lesions that underwent the process of feeling and pressing. As time went on such meat became called "chalak" and meat that underwent pressing and feeling of possible lesions was called "kosher". However, even with such meat that undergoes the feeling and pressing, there are different levels - there are some lesions that come off easily without any effort and there are other lesions that are difficult to remove and need a lot of rubbing and pressing and even forcibly peeling it off. Being that animals without lesions are an uncommon minority everywhere, many communities have become accustomed to allowing lesions removed by rubbing and even lesions removed by peeling, based on the Rama. There were even places that out of necessity were accustomed to calling such meat "chalak" as long as there were no more than 3 lesions peeled off.

Thank God our generation is worthy and God Fearing, and if 50 years ago most people ate "kosher" meat and those stringent about "chalak" were just individuals, today most Haredim are careful about eating only "chalak" meat. So much so that good hechshers today only supply chalak meat. However, the high demand for chalak meat has forced them to bring down the level of chalak and include within it even meat that has some types of lesions and up to 3 actual lesions.

However, my father was very stringent, despite the difficulty, to not change an iota from the opinion of the Beis Yosef and would always say "Chalak is like a newborn calf, without any issues" and that is what we did all the years, with chalak under our certification being real chalak with no negative issues. In recent years, after merchants from abroad have already become accustomed by the different kashrus organizations to attain very high percentages of chalak they do not want to deal with us any longer due to lower profit margins so there has become a shortage of meat. With no alternative, and so as not to deviate from the custom of the stringent, I have decided that we can market in stores meat that is appropriate for those following the Rama called "kosher glatt". Meaning, "Chalak" will remain actual chalak as it always has been, and meat that his the minor lesions that required no major effort to remove will be marketed under the name "kkosher glatt". This meat can be eaten by those accustomed like the Rama and as Ashkenazic communities have followed throughout the generations. In all the other hechshers, this meat is included under the name "chalak". If someone tries to find the "chalak" according to the custom of the Beis Yosef, he will have to work very hard to find it. 

So that this will be easily identifiable, and as a sign for understanding: meat called "kosher glatt" in Yiddish will be designated for Ashkenazim only eating in line with the custom of the Rama, while meat called "chalak" - in lashon hakodesh, will be appropriate also for Sefardim who follow the opinion of the Beis Yosef. 

Therefore, the Ashkenazim following the Rama can buy from the kosher glatt and eat and enjoy.

In wedding halls and restaurants only chalak meat will be allowed as has been the case until today and this is appropriate for Sefardim following the Beis Yosef as well with no concern.


the original:

הרב משה יהודה ליב לנדא
אודות בשר בהמה "כשר-גלאט" המשווק החנויות בעירנו.
לקראת חג הפסח, יתחילו לשווק בעירנו בשר שיסומן בשם "כשר-גלאט", בשר זה מתאים לאשכנזים הנוהגים כהרמ"א. בכדי שהציבור יבין במה המדובר וכדי למנוע מבוכה ובלבול, אבאר את עיקרי הדברים:                                 
ידוע ומפורסם, שהמחבר והרמ"א נחלקו בשו"ע אודות בדיקת סרכות הריאות בבקר, שהמחבר אינו מתיר בדיקת הסרכות כלל וכלל. והרמ"א הביא שיש מתירים כל סכרא שעוברת ע"י מיעוך ומשמוש, וכתב. "ויש מתירין למשמש בסרכות ולמעך בהם.. ע"פ שהוא קולא גדולה כבר נהגו כל בני מדינות אלו..". ובמנהג זה החזיקו בכל קהילות אשכנז.               
אם זאת, בכל הדורות, היו יחידים שהחמירו שלא לאכול מבהמה שהיו בה סרכות. ואפילו סרכות שעברו ע"י מיעוך ומשמוש, במשך הזמן אף נקראו בשמות – בשר שלא היו בו סרכות כלל נקרא "חלק", ובשר שהוכשר ע"י מיעוך ומשמוש נקרא "כשר". אולם, גם בסרכות שעוברות ע"י מיעוך ומשמוש יש דרגות שונות זו למעלה מזו, יש סרכות שיורדות בנקל ללא כח של הבודק כלל וישנן סרכות שבכדי להסירם צריך למעך ולמשמש הרבה, ועד כדי קליפה בכח. והיות שבהמות ללא סרכות הם מיעוט שאינו מצוי בכל מקום, הנהיגו בהרבה קהילות להכשיר את כל הסרכות העוברות ע"י מיעוך, ואף התירו סרכות שיורדות ע"י קליפה, וזאת על יסוד דברי הרמ"א הנ"ל. היו גם מקומות כאלו, שמתוך הדחק הנהיגו להחשיב כ"חלק" עד ג' סרכות שנקלפות.
ב"ה אכשור דרא, ואם לפני יובל שנים היה רוב הציבור אוכל בשר "כשר" והמקפידים על בשר "חלק" היו יחידים ממש. כהיום,  רוב  החרדים לדבר ה' מקפידים על בשר "חלק". עד כדי שהשגחות מיוחסות מספקות בשר "חלק" בלבד. אולם, הדרישה המרובה לבשר "חלק" הכריחה אותם לרדת ברמת החלק ולהכליל בהגדרת "חלק" גם סרכות לפי סוגים שונים. ועד ג' סרכות ממש. 
אולם אבי הגה"ח זללה"ה הקפיד מאד, למרות הקושי, שלא לשנות מדעת ה"בית יוסף", והיה אומר תמיד: "חלק הוא כמו שהעגל נולד, בלי שום ריעותא", וכך אנו נוהגים כל השנים, כאשר החלק שתחת השגחתי הוא "חלק" ממש, לא שום ריעותא. בשנים האחרונות, לאחר שהסוחרים בחו"ל הורגלו ע"י גופי כשרות שונים להגיע לאחוזים גבוהים של "חלק", הם אינם רוצים עוד לעסוק עמנו מחמת מניעת הרווח, וממילא נוצר מחסור בבשר בקר.בלית ברירה, ובכדי שלא לשנות ח"ו ממנהג המחמירים, החלטתי לאפשר לשווק בחנויות גם בשר המתאים רק לנוהגים ע"פ הרמ"א, שיקרא "כשר-גלאט". כלומר, ה"חלק" יישאר "חלק" כמו שהיה כל השנים. והבשר שהיתה בהם סרכה קלה ממש, שלא היה צריך כח הבודק כלל בהסרתם, (שאצל רבים הם מוגדרות כ"רירים"), ישווקו תחת השם "כשר-גלאט". בשר זה מתאים לנוהגים ע"פ מנהג הרמ"א, וכמו שנהגו בקהילות אשכנז בכל הדורות. ובכל ההכשרים הנפוצים בשר זה הוא בכלל "חלק" גמור. מי שינסה לחפש שם "חלק" ממש כפי שיטת ה"בית יוסף", יצטרך להרבות בחיפושים, וכולי האי ואולי.
כדי שההיכר יהיה ברור ולסימנא מילתא: הבשר הקרוי "כשר-גלאט" – באידיש, מיועד לאשכנזים בלבד הנוהגים כמנהג הרמ"א, ואילו הבשר שנקרא "חלק" – בלשון הקודש, מתאים גם לספרדים ההולכים בשיטת ה"בית יוסף".           
ולכן, האשכנזים הנוהגים כהרמ"א יכולים לקנות גם מן ה"כשר-גלאט" ויאכלו ענוים וישבעו.
באולמות ובמסעדות יכנס רק בשר "חלק" כמו שהיה עד היום, ומתאים גם לנוהגים כחומרות ה"בית יוסף" ללא חשש.

ghjghj

An interesting lawsuit - a rav and his wife flew from Israel to the US and back on Israir Airlines. They ordered the "special kosher" glatt meal for their trip On the return trip, they were told that their names were not on the glatt meal list and therefore there were no meals for them.

When they got off the plane, the rebbetzin fainted, fell backwards hurting herself in the process, her sheitel fell off, and her dress became disheveled in a way that revealed her immodestly.

For their pain, embarrassment and discomfort, they sued the airline for 17,800 NIS.

Israirs defense was that they are under no obligation to provide glatt meals, along with the fact that the couple could have eaten the regular kosher and not fast for the duration of the flight. As well, her falling down and hurting herself happened after the flight while not on their plane, so they are not responsible for it. And they said the amount claimed is ridiculous being nearly double the price of a round trip ticket.

The courts rejected the defense saying that they have no right to change a persons meal in the middle of the flight, so they cannot claim that they should have eaten the regular kosher. Israir had no right to put them in the dilemma of choosing to eat something they do not approve of. Also, the agreement to provide glatt meals seems to be a contractual agreement entered upon the purchase of the ticket with the glatt meal requested. Israir did not show that they have no such obligationto provide the requested meal. And even though the injury came from a fall after the flight, it is clear it was a direct result of the flight itself, and therefore Israir is liable.

They were only awarded 3000NIS plus court costs, and not the full some requested.

It is good to see the courts defend the religious rights of the passengers, and not let Israir get away with it. It is a ridiculous claim that they were not obligated to provide the requested meal - if they agreed to it as part of the flight, they have to provide it, and that they should have eaten the other food. if they do not eat it for religious reasons, that is their right to choose, and Israir has no right to say otherwise.

Usually, people bring food along knowing you cannot rely on the airline. Anyways often the food is not very good, so you need to have other food available. It is good to see that they would not let the airline get away with it. Maybe now the airline will take it more seriously.

(source: Ynet)

Yesterday I wrote about an interesting discussion written about in Mishpacha, a popular chareidi magazine/newspaper. There was a second article in this past weeks Mishpacha that was similarly enlightening.

The Mishpacha staff went to investigate the status of kosher and glatt kosher meat. They did this because of some recent problems that have come to light in the world of meat kashrut, including one recent event in Israel in which non-kosher meat was found being packaged with kosher meat.

They make some fascinating statements early in the report.

1. They say that the reason the regular Rabbanut hechsher is looked upon as a "b'dieved" hechsher is not because of the quality of the hechsher, but because they maintain two different levels of hechsher under the name Rabbanut (not including mehadrin). They run a hechsher for regular, non-glatt meat, and they also certify meat under the hechsher "chalak" which certifies glatt meat under the authority of the Rabbanut. The fact that the same organization runs two levels of kashrut under the same name, leaves it open (in poeple's minds) to problems.


2. They clearly state that the problems discussed in the article are just as likely to happen in any of the mehadrin and badat"z hechsherim. The only reason the article discusses solely the Rabbanut is because the Rabbanut is an organization with oversight. When problems arise, they are publicized. With the private hechshers, everything is kept as secret as possible and they do not publicize when they find problems. So the impression is created that they have fewer problems, if at all, which is not true. they just don't talk about their problems, while the Rabbanut does (or has to).


3. The private hechshers (a.k.a. non-Rabbanut - meaning all the various badatz and mehadrin hechshers) refuse to talk about these things. They would not answer questions about why they consider themselves as better hechshers, nor about what differentiates them from other hechshers.

That is, I call them fascinating because I have never seen a chareidi publication, or heard from a chareidi rav, any such statement before.

Here is an article in a serious chareidi publication explaining the positions of the Rabbanut. Not only do they not make any claims that chareidi hechsher organizations are any better at the business, but they clearly say the "best" chareidi hechsherim are plagued by the exact same problems, with the additional feature of their ability to cover it all up and keep it secret.

Not only that, but the article goes into the various systems and methods the Rabbanut has put into place, and changes they will keep making in order to meet the demands and deal with the problems that will crop up in the future.

So why are we, the frum public, the chareidi public, the chardal public, the ultra dati leumi public, whatever other group you consider yourself part of, so beholden to the "better" hechsherim? Why do we only eat Badat"z or She'airis? Why do we only eat Rubin or Landau? Do we really know that these hechsherim are better than the Rabbanut?

The Rabbanut at least comes clean and tells us what the problems are and what they do to correct them. According to the article in Mishpacha, the "better" hechsherim refuse to respond to such queries. Are they really better or are we victims of manipulations and PR and good marketing? Do we really believe, with no basis, that they are better or is there something to it? Do we just not want to be caught eating from a "lesser" hechsher because it will ruin our childrens shidduchim and acceptance into certain schools and social groups?

I do not have the answers. I do not know that they are better or not. I do know that one of the most serious, and definitely the most popular, chareidi publication just published a serious article that pretty much forces one to ask these questions.

I understand if one wishes to be machmir on himself (an Ashkenazi - for a Sefardi Jew this is basic law, not a chumrah), and only eat glatt meat. It is also fine by me, and is perfectly kosher in my mind, if one (again, an Ashkenazi Jew) follows the Rama rather than the chumrah of the Mechaber, and chooses to eat non-glatt meat as well.



There were recently some very interesting posts by Am Kshe Oref and DovBear on the topic of how society has come to totally reject eating non-glatt meat and how difficult it is for someone who wants to eat non-glatt (to cut down on costs for example). At least in Israel one has the choice - the Rabbanut offers a hechsher that includes non-glatt meat. However in the US it seems it has become difficult to find non-glatt meat. The chumrah of glatt has been imposed on society to the exception of the Rama.



But let's say that is not you. Let's say you choose to be machmir and eat only glatt meat. Ask yourself this - how do you know the "better" hechsherim are really better? Why do you only rely on some and consider others b'dieved kosher at best?

I am sure there must be some differences, at least in the non-meat category. Maybe how often a mashgiach shows up. Maybe whether or not they use bug-free produce, sifting the flour and rice, maybe other things. I don't know, but at least regarding the meat situation the picture just got fuddled...