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    After the holiday of
    Purim, many of us are
    faced with Halachic
    dilemmas concerning
    the Kashrut status of
    the many Mishlochei
    Manot we have
    received, as well as

    those we give others.
    Let us start with the food items we have
    received and aren’t sure whether we are
    permitted to eat them.
    Are we permitted to eat all those cakes and
    cookies received which are home baked, or do
    we have to be concerned with the Kashrut of the
    ingredients and the Kashrut of the oven etc.?
    Another example is if we’ve received a salad
    that we aren’t sure was properly inspected/
    cleaned for infestation; is it Halachically fit for
    Food from people we trust and don’t trust.
    The rule of thumb on this Halacha יו״ד ראה
    קיט סימן ((is that we need to assess the level
    of trust of the person who delivered the food
    to us. If there is room for suspicion on his
    observance of the various dietary laws of the
    Torah (Kashrut), his keeping of the many basic
    laws of the Torah, and surely if with regards to
    Shabbat observance, we aren’t allowed to eat
    anything he sent to us unless it’s packed bearing
    the seal of a reliable Kashrut supervision. The
    reason given is that such a person wouldn’t

    mind giving others non-Kosher items, since
    we see that he himself isn’t careful.
    On the contrast, if he is known to us as a
    person who keeps Kosher, learns Torah and is
    generally scrupulous with Mitzvot, we can eat
    the food delivered to us without a worry.
    Food from people we aren’t sure
    The doubts would be in the event we aren’t
    sure, i.e., we don’t know him well enough.
    This can translate into several different
    concerns: first and foremost is this basic tenet
    of how trustworthy he is. Furthermore, even if
    we know that he is very “religious”, but maybe
    he isn’t very knowledgeable in Jewish law
    which would then manifest itself into many
    Halachic concerns, such as whether his kitchen
    is Kosher–his oven, utensils etc.–or maybe
    something may have inadvertently become
    Moreover, even if we trust that he used a
    reliable Hechsher for the ingredients and he
    maintains a Kosher kitchen; it is still possible
    that we ourselves try to hold to higher standards
    of Kashrut and therefore normally wouldn’t
    eat food at his lower standards.
    Not to mention the fact that we may adhere
    to a different set of Halachot altogether, for
    example the difference between Sefaradim
    and Ashkenazim in Halacha. So, what must be
    There is a machloket Rishonim concerning the
    first question, receiving food from someone

    who we aren’t familiar with his Kashrut level.
    The Tur (siman 119) writes that normally
    every Jew is reliable unless we know he isn’t.
    Based on that, one would be permitted to eat
    the food he received, The Rambam however
    argued, and wrote that we aren’t allowed to
    rely on people unless they are known to us as
    The Rema ruled like the Rambam and forbids
    eating the food unless we know the person
    who gave it to us trustworthy.
    But the Shulchan Aruch, who the Sefaradim
    follow, wrote that one can rely on anyone who
    we don’t have suspicion on. Le’maase today,
    even Sefaradim are strict, especially after the
    later Poskim made a decree not to eat from
    anyone we don’t fully trust. .(סה ס״ס הלל בית
    (וכן ערה״ש קיט ס״ט
    Giving others food that you don’t eat.
    Can I give others the Mishlochei Manot I
    received which I don’t eat myself due to
    Kashrut issues?
    Sometimes we receive food items that we
    wouldn’t eat because we follow higher Kashrut
    standards. For example, some don’t eat dairy
    products which aren’t Chalav Yisrael. If one
    received such products, can they be given over
    to a friend who does eat non-Chalav Yisrael?
    There is a dispute amongst the poskim over this
    issue. The argument is based on the question of
    whether the prohibition of not to cause others to
    cause to not means“ לפני עיור לא תתן מכשול“ sin

    others to do what I’m not allowed to do, even
    though their rabbis do permit eating it, thus, in
    the example we brought before, if I don’t eat
    non-Chalav Yisrael products, I wouldn’t be

    permitted to serve it to those who do eat non-
    Chalav Yisrael המלך שער .((Or conversely, some

    poskim say otherwise, the above prohibition
    only applies to that which would be a sin to
    the other person, and therefore, since they are
    permitted to eat those items, even though I’m
    not, it’s not considered bringing them to sin.
    כתב סופר יו״ד סי‘ עז. מבי״ט ח״א סי‘ כא
    Lema’ase, Rabbi Aurbach ruled that there
    is a difference between Torah prohibitions
    and those of a Rabbinic origin; as normally
    on a doubt of Biblical law we take the more
    stringent approach, as by Rabbinical laws
    we lean more towards the leniency. Thus,
    when the food item raises a question of Torah
    prohibition, one should be strict not to give
    others what he wouldn’t eat himself (for
    example non-Bet-Yosef meat according to
    Sefaradim), but he can be lenient giving over
    Rabbinically prohibited foods (for example
    the non-Chalav Yisrael mentioned above).
    מנחת שלמה ח״א סי‘ מד