Pesachim 57 “Their pots and pans will go to heaven”

In memory of the Av Beis Din of Cape-Town, Rabbi Desmond Maisels of blessed memory who held the fort of halachik honesty for so many decades in that beautiful city.

One of the great achievements of the past few decades in the Jewish world has been the return to observance by so many people, spear-headed by the “Baal Teshuva” movement.

Whereas 60 years ago, Orthodox Judaism was considered almost dead and buried, the most vibrant and growing Jewish communities of today are found mainly in the Torah-observant world.

This trend is highly noticeable in the plethora of kosher supermarkets, Pesach products, eruvin,  mikvaos, and Torah day school that form the heart of any Jewish neighborhood.

Although many members of these communities are also involved in a large selection of outreach and charitable organizations, there seem to be many who still do not put the same focus on the area of ethical behaviour and inter-human relations as they do in the realm of ritual.

People very often get swept up in the “frumkeit” (ritualistic piety) without even realizing how it sometimes comes at the expense of other things that the Torah values even more dearly.

We have mentioned elsewhere  that the Gemara  (Brachos 17a) cautions against a person learning lots of Torah and acting in a disdainful fashion to his parents and teachers- the stereotype of the yeshiva bachur who will no longer eat in his shul Rabbi’s home because “his hechsher” is not good enough for him.

On our daf we are told how the son of בוהין used to leave פאה  (the corner of a field left for the poor) from certain vegetables, even though they are exempt from this requirement.

When בוהין  later saw poor people collecting the פאה, he told them to rather take double the amount from other produce of his that had already been tithed.

 All though פאה  is not subject to tithing , פאה  taken on vegetables is not considered פאה  and one who eats it without separating tithes is both eating טבל  and  stealing from the Levi and Kohain.

We see how easy it is to be so stringent in one mitzva that one lands up transgressing another, something that we have referred to elsewhere as a stringency that leads to a leniency, or a full-blown transgression.

We also note that rather than be seen to be strict about maaser at the expense of the poor, בוהין was prepared to double the portion collected by the poor from his own tithed produce, at great expense to himself!

Our  daf carries on painting a disturbing picture of a period when the כהונה  (priesthood) was so corrupt that the stronger kohanim used to forcibly take the portions of the weaker ones.

We are taught how Initially the skins from the sacrifices were divided amongst the kohanim on shift, but due to the above corruption, they started rather declaring them הקדש (sanctified for the Temple.)

We see the incredible irony that these thugs were still “frum” enough that they would never think of benefitting fromהקדש , but they were happy to steal from their fellow kohanim and intimidate them.

It reminds me of the famous story of the Yeshiva student who used to store his milk in the communal fridge of the yeshiva dormitory.

He noticed that certain students had been regularly drinking his milk without permission and responded by putting a sign on the milk container that read  : “not chalav yisroel!”- the stealing immediately stopped.

My father of blessed memory would often tell how his mentor, Chief Rabbi Louis Rabinowitz zt’l once intervened in the case of a very observant man who refused to give his wife a גט  (bill of divorce.)

After various warnings, he took to the pulpit to condemn his hypocrisy, noting that due to his high level of kashrus at home , he was certain that “his pots and pans will go to heaven!”

There are people who think that it is possible to serve Hashem by treating him like a king, while treating other people like slaves.

Hashem teaches us that an essential part of his service is doing good for his creations – if our service does not make the world a better place, it is not service, but rather an abomination, a point well illustrated by countless excerpts from our prophets and sages.

There are plenty “frum” people who try to follow the ethical and interpersonal elements of the Torah as precisely as they follow the rest of the commandments.

It is those people, and their leaders,  whom we should strive to emulate.

Rav Maizels zt’l  virtually created halachik observance in Cape Town, bringing standards of public kashrus and religious observance to incredible heights for a small community at the southern tip of Africa . At the same time, he always taught  by example that it is not a mitzva to be excessively stringent at the expense of others, and that growth in one’s relationship with Hashem is directly proportional to one’s growth in one’s relationship with one’s fellow human beings.

May we all merit to continue his legacy.

Pesachim 42-45 Mixtures with chametz and which products require kosher certification

In loving memory of my dear father, Moreinu haRav Avraham Benzion ben Azriel Hertz Isaacson zt’l, whose love of Torah, passion for justice, and acts of kindness inspire everything I do.

In earlier days, we did not have the level and scope of kosher supervision which is virtually taken for granted.  Meat products were always purchased from reliable sources, and there were various decrees made requiring milk, cheese, and bread to be produced by or in the presence of Jews but many other products were purchased from regular suppliers and assumed to be kosher by default.

With the advent of the industrial age and the listing of ingredients on products, it was not uncommon to rely on these ingredients lists to accept products as kosher, and it is only in recent decades that a hechser can be found for virtually every type of product imaginable, including some, such as bottled water, which certainly do not require one.

In order to make an educated decision as to which kinds of products required certification, which can be assumed by default to be kosher, and which can be treated as kosher based on ingredients, it is essential to have a broad and deep knowledge of all the halachik principles and laws pertaining to mixtures of kosher and non-kosher substances, AND ALSO  of the facts on the ground in each locale where products are produced and stored.

I do not profess to have this level of knowledge, and thus defer to experts in these matters, but as is our mandate, would like to at least highlight some of the issues from our dapim that relate to mixtures containing chametz on Pesach as well as mixtures that might contain non-kosher ingredients throughout the year.

One argument made by some people (often layman but also what appears to be a small minority of Bnei-Torah) who do not require certification for many shelf-items that contain mostly visible kosher ingredients is that any non-kosher ingredients do not form a significant part of the makeup and are thus בטל  (nullified) by the majority of kosher ingredients or even בשישים  (in sixty times.)

Others might not go this far but are happy to simply read the ingredients and make decisions based on what is listed. They sometimes argue that even if ingredient lists are not completely accurate and the government allows small quantities of certain ingredients to be excluded from these lists, such amounts are clearly negligible and the rule of בטול  applies, not only by majority, but even by 60 times!

Yet as we shall see, while there might be some merits to the arguments which allows one to rely on ingredients, assuming one is in fact familiar with each ingredient and what it is derived from (enzymes, flavorings, colorings spring to mind here,) this is also not quite so simple for various reasons, some of which I hope to address today.

The opening dapim of this chapter contain some of the most important principles pertaining to kashrut in general, and chametz in particular, namely the rules regarding the halachik treatment of mixtures containing both permitted and forbidden foods.

When a mixture contains both chametz and non-chametz material, for example, it is important to determine whether the mixture is defined based on its forbidden (chametz) ingredients or based on its permitted ingredients (non-chametz.)

One of the rules used to define the status of such a mixture is the biblical rule of בטול ברוב – a minority of either permitted or forbidden ingredients is nullified by the majority with opposite status, and the mixture takes on the status of its majority ingredients.

However, there are times, either on a biblical or rabbinical level, where even a minority of forbidden ingredients can impart its forbidden status to the entire mixture, and though this can apply in all areas of halacha, chametz on Pesach in one of the areas where we are most stringent in this regard.

The opening Mishna of the chapter lists various things that while forbidden and punishable on Pesach, are not subject to the extremely severe penalty of כרת .

Though there is some dispute amongst the Rishonim as to whether the Mishna is referring to a prohibition against eating these things, or even against owning them, it seems to be agreed upon that the things listed therein can be divided into 2 categories:

  1. תערובת חמץ  גמור –   a mixture containing fully fledged chametz
  2. חמץ נוקשה  – substances that have only partially fermented and are not fit for normal eating, but rather only for eating in an emergency.

The Bertenura explicitly states that the first 4 fit into the former category whereas the last 3 fit into the later category, and this grouping could be hinted at by the Gemara itself, which refers to “4 states” and “3 professions,” as well as later on daf 43.

For our purposes, I wish to focus on the first category, and the 4 examples given by the Mishna:

  1. כותח הבבלי  (Babylonian ‘kutach’ [roughly translated as dip])- the Gemara notes that this contains 3 unhealthy ingredients, namely נסיוני דחלבא  (the fatty milky residue left over from cheese making), מילחא (salt – according to Rashi specifically מלח סדומית), and קומניצא דאומא  (moldy bread)
  2. שכר המדי  (Median beer)- the Gemara notes that this contains barley water (what else it contains is not mentioned explicitly )
  3. חומץ האדומי  (Edomite vinegar)- the Gemara identifies this as wine vinegar that barley was added to in order to assist the fermentation process.
  4. זיתום המצרי  (Egyptian ‘zeytun’)- The Gemara says that this consists of one third barley, one third קורטמי  (a kind of herb used among other things to treat impotence-see Gittin 70a), and one third salt.

In all 4 cases, it appears that there is a significant minority of ingredients that contain chametz, and despite the usual rule of following the majority, the Gemara derives from כל מחמצת  (“any leaven”) that one is forbidden to eat even such mixtures.

The Gemara also notes that this stringency is not universally accepted but is the view of Rabbi Meir and/or Rabbi Eliezer (see debate between Rav Yehuda and Rav Nachman in this regard on daf 43a)- the Chachamim hold that at least on a biblical level, there is no such prohibition for such mixtures!

There are various possibilities regarding when and why this stringency would apply:

  1. The moment a kezayis of the mixture is eaten בכדי אכילת פרס  (In the time it takes to eat a loaf of bread- the usual period used for measuring a  kezayis)  , seeing as we view the entire mixture as chametz.
  2. Only if one eats a kezayis of the actual chametz contained within the mixture during the above period.
  3. If the entire mixture contains the taste of the chametz, and a kezayis of the mixture is eaten within the above period

The above are all discussed on the daf in the context of the principles of התר מצטרף לאסור  and  טעם כעיקר, an understanding of which is vital for any student of הלכות תערובות .

The first principle, subject to debate, is that when it comes to certain prohibitions, when  ) אסור a prohibited substance) is eaten together with התיר  (a permitted substance), the permitted substance joins together with the prohibited one to make up the kezayis for which one is liable.

It is thus possible to eat less than a kezayis of the actual אסור   and still be liable.

The second principle tells us that if a permitted substance contains the taste of a forbidden substance (such as water in which grapes were soaked, for a nazir), even if there is an insignificant amount of the original forbidden substance in it, the entire substance is viewed as אסור.  

Hopefully, we shall have more time to discuss these in the future- due to time limitations, I have been forced to be brief of late, yet one can immediately see that it is important to be very sure what ingredients are contained in products that one buys and that sometimes even miniscule amounts of non-kosher substances can render the entire product non-kosher, in the case that they give taste to the mixture, and as we shall hopefully see in future discussions, under various other circumstances too.

As such, it seems clear that when it comes to relying on ingredients alone, even in a place where kosher certified products are not available, the layman should not make these decisions himself, but should seek guidance from the kind of experts mentioned above, who is well versed both in the theoretical and practical matters required to make such decisions.

These posts are intended to raise issues and stimulate further research and discussion on contemporary topics related to the daf. They are not intended as psak halacha.

Shabbos 133 דבר שאין מתכוין revisited and bugs in vegetables

In previous posts, we have discussed the famous rule that when performing a permitted activity, one does not need to be concerned about it being accompanied by an unintended  forbidden activity, so long as that forbidden activity is not פסיק רישיה  (inevitable.)
For example, one is permitted to drag a bench along the ground even though it might make a ditch while being moved, seeing as this is not inevitable.
We have also shown that this leniency applies not only on shabbos, but also in other areas of halacha.
For example, a Nazir is permitted to scratch his beard even though some hair might fall out. This is because his intention is not to remove hair, but rather simply to scratch his beard, and the hair removal, though likely, is not inevitable.
We have also questioned whether the exemption of מתעסק, another category of unintended melacha, would apply to someone who intends to eat a fruit and unintentionally lands up swallowing an insect with it.
Though the rabbinic requirement to perform reasonable checks before eating fruit that are commonly infested is certainly not waived by such an exemption, in cases where checking sufficiently is impossible or involves extreme exertion, such an exemption could be very helpful, at least in combination with other reasons for leniency.
Even more helpful than this leniency which might mitigate the halachik concerns but would not permit the action לכתחילה,would be showing that we can apply the leniency of דבר שאין מתכוין  to this situation, seeing as such actions are permitted even לכתחילה.
Let us formulate it as follows:
A person wants to eat a raspberry. He has fulfilled the basic obligation to check it for insects, but has been told that they often hide in inaccessible places or camouflage so well that checking and removing them all is close to impossible, or would take so much time that it would simply not be viable.
The person intends to perform a permitted action- eating raspberries, which the Torah permitted.
There is a concern that while performing this permitted action, he might land up eating a bug, which is biblically prohibited (by multiple transgressions.)
It is presumably not inevitable that he will eat the bug, as there might not be a bug there, or it might have crawled or fallen out before he eats it.
(Some might argue this is actually a case of ספק פסיק רישיה  , seeing as if there is indeed a bug, one will definitely come to eat, and there is indeed a well-known debate whether ספק פסיק רישיה  has the same permitted status as דבר שאין מתכין  or is forbidden like פסיק רישיה .
However, even one argued that it was indeed פסיק רישיה , if would certainly be a פסיק רישיה דלא ניחא ליה  (inevitable but unintended result that one derives no benefit from at all, which according to some opinions is permitted and according to the more accepted stringent view is only rabbinically forbidden, making this a ספק פסיק רישיה דלא ניחיה ליה  about which we should be able to apply the rule of ספק דרבנן לקולא , or even a ספק ספיקא, given the views that both ספק פסיק רישיה  AND פסיק רישיה דלא ניחיה ליה  are permitted.  )
Surely we can apply the principle of דבר שאין מתכוין מותר and allow one to eat the fruit, seeing as one has no intention to eat the bug, if it is indeed there?
However, when one examines this more carefully, it is not a typical case of דבר שאין מתכוין, but more similar in some ways if anything to מתעסק.
In classic דבר שאין מתכוין, one intends to do a permitted action like dragging a bench and is concerned about a possible DIFFERENT secondary prohibited action, such as digging a groove.
In our case, one intends to perform the permitted action of eating a fruit and is concerned that one will come to apply the SAME action to a prohibited object, namely the bug.
(In Brisker terminology, in typical דבר שאין מתכוין, one intends to perform a מעשה של היתר and is concerned about a secondary מעשה של אסור.
In our case, it is the same מעשה one is concerned about, and the issue is the חפצא של אסור (prohibited object) on which the same מעשה will fall.)
In order to apply the leniency of דבר שאין מתכוין  which is already a חדוש (novel idea,) one would need to find a precedent for its application even when we are dealing with the same action, namely eating, an action one clearly intends to do, and the only lack of intent is for the secondary application of this same intended action to an unintended object, namely the bug.
This would still be different to מתעסק  in that the forbidden eating (the bug) would be secondary to the intended permitted eating (the fruit), not in place of it (intending to eat something kosher and eating something non-kosher [the issue of נהנה  aside])
I believe that we find exactly the precedent we are looking for on our daf!
Our daf discusses why it is permitted to perform a bris when there is a leprous lesion on the area about to be cut.
There is a biblical prohibition against cutting off such a lesion, and we have concluded that because there is also a positive command to avoid doing so, the normal rule of עשה דוחה לא תעשה  (a positive command pushes aside a negative one, cannot be applied to permit the bris.
Instead, the view of Rabbi Yoshiya is brought who learns this from a passuk.(the stressing of the word “בשר” – even if it has a lesion.)
The Gemara asks why this is necessary, seeing as it should be a case of דבר שאין מתכוין!
One has intention to cut off the ערלה (foreskin) in order to perform the mitzva of bris mila, and the cutting off of the lesion is only an unintended secondary action that accompanies it!
The Gemara answers that the permissive verse is still required seeing as this is an example of פסיק רישיה- an inevitable forbidden result.
We see that if not for the concern of פסיק רישיה (for example if the lesion was not on the site of bris but close to it,) this would indeed be a case of דבר שאין מתכוין.
Yet when we examine the case, we see that this is similar to the case of the fruit and the bug- one wishes to “cut” the ערלה  and the SAME action, namely “cutting”, is also likely to be unintentionally applied to a forbidden object, namely the צרעת  (lesion.)
If the rule of דבר שאין מתכוין did not apply to such a scenario, the question would not even begin, the Gemara would at least have given this as the reason it does not apply.
It indeed seems to follow from this Gemara that the leniency of דבר שאין מתכוין indeed applies also when the forbidden secondary action involves the same מעשה (act) as the permitted one!
It thus seems to follow that so long as one has fulfilled the rabbinic requirement to check commonly infested fruit before eating them, one should be permitted to eat it even if there is a real concern that some bugs might still remain.
This could even apply when checking is biblically required, such as when the majority of the species are known to be infested, so long as there is no פסיק רישיה.
If so, we can ask why there is even a rabbinic requirement to check fruit at all? Why not just rely on the leniency of דבר שאין מתכוין in the first place, something which no contemporary poseik I am aware of seems to suggest?
I believe that the answer lies in the way that the various Rishonim understands the prohibition of removing a leprous lesion.
The Rashba notes that the case on our daf does not appear like דבר שאין מתכוין- he actually says that it is more like מלאכה שאינה צריכא לגופא  seeing as one intends to perform  the action of cutting but not for the purpose of removing the lesion , rather in order to perform the מילה.
His classification of this as מלאכה שאינה צריכא לגופא  requires its own analysis but it is his answer that is most relevant here- he says that the prohibition from the Torah is not simply to cut the lesion but rather to intentionally purify himself by removing the lesion.
Seeing as he is cutting for the sake of the Mitzva of Milah and not with intention to purify himself, he has no intention for the prohibited action at all- there is a primary action of cutting off the ערלה  and a secondary unintended action of purifying himself- if this was not פסיק רישיה, it would thus be a classic case of דבר שאין מתכוין.
On the other hand, if there was indeed a prohibition of cutting off the lesion, and not of purifying oneself by so doing, this would not be דבר שאין מתכוין but rather מלאכה שאינה צריכה לגופא and thus prohibited.
This definition of the prohibition of removing a leprous lesion is  a huge chiddush, which the Rashba no doubt has his own proof for, and it is clear that according to this approach, this case can no longer serve as a precedent for our case with the fruit and the bugs.
What is also clear though, is that this is not the way most authorities define this prohibition- the Rambam, for example (Sefer haMitzvot 308 and Tumat Tzaraat 10/2) , and the Chinuch( Mitzva 584) define the prohibition simply as removing the signs of leprosy, ie the lesions.
Similarly, the Ritva brings 2 alternative answers to the Rashba’s question, which does not take this approach at all, and in fact suggests, in the name of the Ramban, that this is indeed a case of דבר שאין מתכוין, seeing as intention is to cut the milah, not the lesion, and the lesion is not all over the area of the מילה- almost exactly like our case with the fruit and the bug!
As such, defining our case as דבר שאין מתכוין seems to be subject to a dispute amongst Rishonim, and there is little wonder why Poskim are loathe to rely on it לכתחילה .
Indeed, the Rashba is amongst the most stringent of the Rishonim regarding the requirement to check even species that are not mostly infested but only have a מעוט המצוי  (common minority) of members infested, unlike Rashi, Tosfos, and possibly even the Rambam, who seem to hold that the requirement to check only applies where the majority of a species is infested (See my Hebrew Iyun for more on this.)
As common practise is to follow the Rashba, it seems that we cannot be lenient and  rely on דבר שאין מתכוין in the first place.
Once however, reasonable checks have been performed, the views that this is indeed דבר שאין מתכוין  certainly seems weighty enough to allow one to eat the fruit, even if there is still a concern of undetected bugs being present, even more so in conjunction with the many other reasons (for a different discussion) to be  lenient.
These posts are intended to raise issues and stimulate further research and discussion on contemporary topics related to the daf. They are not intended as psak halacha.

July 2013 survey of winter strawberries in Johannesburg

Johannesburg Winter STRAWBERRIES found by us to be BUG-FREE!

I performed a survey with two experienced mashgichim this Friday with strawberries in Johannesburg, South Africa:

3 boxes of strawberries were bought from Woolworths, Fairmount, and 3 boxes from Freshfellas, Glenhazel, both good quality suppliers .

We were interested in establishing whether any of these strawberries were infested with any insects, in particular the much talked about thrips, after various cleaning methods were followed.

As a special incentive, the mashgichim were offered R20 for every insect that they found during the survey.

Before the checks were performed, outdoors in good sunlight, with a magnifying glass for verification only, 3 methods of cleaning were used:
For each supplier:
i. One box was simply rinsed well under a steady stream of water after the tops were cut off
ii. The second box was soaked in soapy water and rinsed a second time after method one was followed
iii. All the strawberries from the third box were brushed over individually after methods one and two were done

After the cleaning, both mashgichim inspected every single strawberry from all 6 boxes, in good light, using a magnifying glass to verify if anything suspicious was indeed a bug, looking carefully for the small whitish thrips.
I myself inspected a large percentage of the strawberries from the first box (method 1)
The results were as follows:


1. Box 1 : Method 1- NOT ONE BUG FOUND
2. Box 2: Method 2 – NOT ONE BUG FOUND

1. Box 1: Method 1- NOT ONE BUG FOUND
2. Box 2- Method 2- NOT ONE BUG FOUND
3. Box 3- Method 3- NOT ONE BUG FOUND

Anyone volunteering to repeat this experiment in other cities and countries?

It is important to note that it was  winter in Johannesburg- it is possible, though it would need to be proven, that results in summer would be different

p.s.- see reports re clean followup summer survey result in March 20124!

Forbidding a whole species should not be an option

Banning any fruit or vegetable is NOT an option

“Behold, I have given you every seed bearing herb, which is upon the surface of the entire earth, and every tree that has seed bearing fruit; it will be yours for food.”
[Beraishis 1/29]

I often wonder why our sages never banned any of the many species that Kashrut organizations claim are too “infested” with bugs to be permitted.

The thought came to me today that the answer is simple:

There is a well known rule in Halacha that although the Sages have the authority to forbid things that the Torah never forbade, in order to strengthen Torah law (Rabbinical transgressions) , they do NOT have the authority to forbid things which the Torah EXPLICITLY permits. [Taz Y.D. 117/3]

In the parsha this week, the Torah explicitly permits eating ALL species of fruit and vegetables!

So whereas checking commonly infested species before eating is required, banning an entire species is not an option.

Let Kashrus Authorities not venture where even our Sages didn’t have the authority to go!


Shabbos with Rav Oppenheimer Shelita

Shabbat with Rabbi Oppenheimer in Buenos Aires!

A great highlight of our time in Buenos Aires was spending Shabbos Vayigash with the unofficial “Chief Rabbi of Argentina”, Rabbi Daniel Oppenheimer Shelita.

Head of a leading Torah school, Rov of the leading Ashkenazi community in the city, and the head of South America’s largest Kashrus Organization, Ajdut Kosher, this tzaddik of a man is also literally one walking Mussar Sefer who serves the food in his home himself with his wife, like Rabban Gamliel in the Mishna.

Everyone in town seems to know and love him, and he has time for everyone.
What man of this stature would come out at midnight to meet some strangers from South Africa at a local restaurant just to say hello and help us with Shabbos plans.

An oldstyle graduate of the Mir Yeshiva, this Talmid Chochom is really someone special!

Johannesburg Beth din relaxes strawberry checking rules

loaded from Feb 2014 via facebook page
Johannesburg Beth Din relaxes requirements for strawberry cleaning and checking, and permits use in establishments again!

In an email just sent out, the Kashrus department writes

“After extensive testing and the application of relevant halachic principles, the Beth Din has revised the checking/cleaning methods for strawberries.

There are three changes from the previous method. First, it is no longer necessary to sponge the strawberries down. Second, they need not be vigorously agitated in the water; just some light “swooshing” will suffice. Third, there is no need to cut them in half to look inside for worms.

The new method is as follows:

1. Cut off (don’t pull off!) the green leaf with about 1mm of the fruit.
2. Cut off any mushy parts as well as deep folds.
3. Soak the strawberries in very soapy water for 3 minutes.
4. After the soaking, the strawberries must be agitated in the water
5. Carefully wash the entire surface of each strawberry under a stream of cold water”

We commend Johannesburg on their open approach to halachic kashrut, and searching for the truth, whether it leads to stringency or leniency, and are sure that further research will reveal that many more of the extreme measures currently becoming “normal” in the world are totally unnecessary and against the Torah spirit of “Lachem Yiheye Leochla”


Hechshers on chocolates and camel’s milk

Camel milk in chocolates

Popular chocolate brands in south Africa recently lost their hechsher due to the local factories closing down and the products now being imported from the Middle East, where the Johannesburg Beth din is unable to supervise the products.

Whats the big deal? could ingredients really have changed?

well for one, not only is camels milk very common in that region, but chocolate is now being produced from it as well.

In the absence of any reliable supervision, one certainly cannot assume anything


Strawberries Survey March 2014- johannesburg

Johannesburg high quality strawberries still clean in summer!

a recent March Survey by Halachic Kashrus found Johannesburg “Woolworths” summer strawberries to be clean of bugs after vigorous washing

A followup to our winter survey last year was performed this March.

3 Mashgichim each checked 3 boxes of strawberries, 2 from woolworths, and 1 for Freshfellas, after vigorous washing under cold water.

Not one bug was found in any of the strawberries.

as samples came out clean after washing, there was no need to test them after soaping, which appears to be unnecessary based on this and last year’s sample.

This was admittedly a small sample, but based on two suppliers and 30 strawberries, and together with last year’s sample of 60 strawberries, we find it pretty convincing that strawberries bought from upmarket supplier Woolworths in Johannesburg can be presumed bug free after the tops are cut off and they are vigorously washed with water- without any soaking in soap!

this is not “psak halocho” but fact reporting, and shows that assumptions about insect infestations need to be regularly checked, and not just assumed to be accurate!

anyone with recent surveys that show precise conclusions to the contrary should please let us know urgently!