WATCH: Kosherica launches ‘Yeshiva week’ "treif" cruise?
Kosherica cruises has been machshil thousands in not providing kosher according to any standards.
Kosher at Sea: A Voyage into
Illusion
The
sky was a watercolor of pastels as the Emerald Majesty, a five-star
cruise liner, pulled away from the port, her decks glittering under the sun
like polished glass. Laughter echoed across the vast ship as thousands of
passengers, in shorts and sundresses, scattered across pools, spas, and endless
buffet stations. Amid the hum of festivities and the gentle churn of ocean
waves, a more serious mission was quietly underway.
Dave, a seasoned events
facilitator known across the industry for organizing grand-scale affairs, was
aboard. Though not frum, Dave had worked closely with many Jewish
clients over the years. He’d heard the buzz—kosher cruises were the new
frontier of luxury. Frum families, Yeshivish businessmen, and even noted
Rabbanim were now choosing ocean voyages billed as “fully kosher,”
complete with Shiurim, Minyanim, and lavish kosher meals. But
something gnawed at Dave’s instinct. He’d seen too much behind the curtain of
event logistics not to wonder: How kosher is kosher at sea?
The Emerald Majesty
carried over 4,500 souls—passengers and crew. Only around 250 were
kosher-observant. Dave took quiet note of the math. The kosher kitchen,
modestly tucked into a lower deck, was dwarfed by the sprawling ship-wide
culinary operations spread across five different floors. Food storage. Pastry
prep. Dairy refrigeration. Meat thawing. Fish filleting. All in different
corners of the vessel.
He observed the Mashgichim,
a small crew, each trying their best. But Dave was trained to spot systemic
failures—not personal ones. In one kitchen, he watched as a treif
griddle, recently used to cook cheeseburgers, was sprayed down with boiling
water as a form of kashering. He knew enough to understand that such
equipment required libun chamur—a direct flame, glowing coals, or a
torch. Hot water alone would never do. Yet this shortcut was repeated. Day
after day. Griddle after griddle.
Even more jarring: grills labeled
“DAIRY” yesterday were now marked “MEAT.” The only cleansing? Another hasty
splash of hot water. No fire. No burn-off. No halachic reset.
One morning, Dave joined a group
at a shiur delivered by a Rabbi flown in for the cruise. Polished.
Charismatic. Speaking passionately about emunah and bitachon. Yet
just hours earlier, Dave had asked a Mashgiach whether the tray of fresh
croissants in the dining hall was Parve, dairy, or had any proper
labeling at all. The answer: “We think it’s parve. It came from one of the
ship's bakeries.”
One of them?
At lunch, he noted dozens of
unwrapped meat trays being wheeled from a general freezer. No visible Hashgacha.
No labels. When asked, a Mashgiach simply shrugged. “They were stored in
the kosher freezer. That’s usually a good sign.”
Usually?
But most chilling was the
silence. Signs clearly stated: No Guests Allowed in Kitchen. But even
more concerning—Mashgichim had been warned not to interact with guests.
“Maintain separation,” they were told. “It’s a security policy.”
What it felt like, Dave observed,
was a policy of concealment.
To the outside world, the cruise
was spectacular. The frum crowd danced at kumzitzes on the upper
deck under stars. Elegant buffets of chulent, schnitzel, and
fresh-baked challah were served with flair. Children wore yarmulkes and girls
sang zmiros as photographers snapped away.
But Dave had seen too much.
He’d seen the pastries with no
source. The mishandled meat. The reused equipment. The unasked questions. The
guessed answers. He’d seen Mashgichim overworked and under-trained,
trying to keep pace in a behemoth system not designed for halachic
integrity.
When he disembarked, Dave was
resolute. “They can bring all the Rabbanim they want onboard. They can
give all the shiurim and hand out kashrus certificates. But
without real oversight, without understanding of halacha, without
transparency—there is no Si’yata Di’Shmaya on these ships. It’s not
kosher. Period.”
He hadn’t even touched the other
concerns—of mingling, tznius breaches, the spiritual atmosphere. That, he said,
was a separate storm.
But this storm—of misrepresenting
kashrus—was real, and roaring just beneath the glimmering waves.
Takeaway:
Even the most luxurious kosher cruise cannot substitute for genuine kashrus
vigilance. Without true halachic standards, experienced oversight, and
transparency, kosher at sea becomes an illusion—one that risks both body and
soul.
https://www.youtube.com/watch?v=VZ8Th-2CrhI
Historian- truth V Lies
https://www.youtube.com/watch?v=DVeYUQBhRWA
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Background: When Rav Dr. Yosef Breuer, Z”L, announced the establishment of the highly respected KAJ Kashrus, he stated:
“I am founding a kashrus organization that will adhere to basic kashrus standards, without chumras or hidurim.”
He explained his reasoning:
“If one focuses on chumras and hidurim, eventually, there may be nothing left of basic kashrus.”
Then the Chumras and Hidurim are irelevant.
Today, Bnei Torah and Yeshiva Leit seek high-quality products with a reliable kashrus standard—one that maintains authenticity without unnecessary chumras and hidurim.
Tartikuv Minchas Chinuch, Yechiel Babad, et al stands out stands out very much in this are of Chimras/Hidirim, but no basic Kashrus.
How often does a catering hall have the capable manager act also as the full time hands on mashgiach and is able to juggle both responsibilities without a conflict.
Consultant, Not Counselor- by S. N. Busch
During
a recent case in which I was a circumstantial caregiver for an elderly patient
receiving home-based palliative care, the boundaries of medical authority
became starkly apparent. As New York's Medical Aid in Dying Act awaits Governor
Hochul’s signature, questions about how physicians define their role in
end-of-life care have never been more critical.
The
new physician was called in to evaluate the possibility of introducing IV
fluids. After a quick glance at the patient and the data we presented, he asked
to speak outside—and immediately adopted a psychological stance, urging
acceptance of decline and recounting cautionary tales of families who
"forced" care. He dismissed carefully documented observations,
referring to them as "an ICU you have going on in there," and implied
denial. We clarified that the previous doctor had requested the documentation and
asked for it each time he had visited. But the new one stated, "I will
determine… Don't try to be doctors. I am the doctor." The program's fixed
schedule (a physician every X days, a nurse every Y, a social worker every Z
weeks) was presented as immutable. Only after digging in our heels against the
rigidity of the schedule ("... So we let the patient dehydrate until the
next scheduled visit?") and the prescriptive worldview, did he offer a
superficial "We don't give up on anyone…" before leaving.
We
sought emergency care after the patient developed a fever within hours. He
improved dramatically within 48 hours of arrival in the ER, progressing from
unresponsive to communicating discomfort and needs.
Another
case involved a patient with endocarditis who was being pushed towards a choice
between biological and mechanical valve replacements. A cardiothoracic surgeon
was summoned by the internist. He answered all the patient's questions,
especially about the ramifications of each decision, neither of which sat well
with the patient. The on average once-a-decade repeated biological valve
replacement was not an attractive option, and being permanently on
anticoagulants frankly frightened him, given both his tendency to clumsiness
and having lost someone close to him to an overreaction to the same medication
he'd be put on. While he acknowledged that there were no shared genes, the
psychological barrier was present. The surgeon said to think about it. He later
returned, "I just examined your studies – I hadn't examined your case
myself earlier. I believe I can repair your valve." He explained what the
repair would involve, and also shared that we should understand that it was him
and us against the whole hospital. We gave him the go-ahead. Our joint decision
stunned other medical staff, who asked in passing, "So, what did you
choose?" when they saw the patient was post-op — and were shocked when he
said that it was repaired, not replaced.
The
contrast between these two clinical encounters illustrates how the integrity of
medical care depends on physicians maintaining professional boundaries,
offering clear, expert consultation without shifting into personal counseling,
so that patients retain genuine autonomy in complex care decisions.
That
cardiothoracic surgeon did a "world-class" job according to the
patient's cardiologist and internist. The surgeon was essentially acting as an
exceptional medical craftsman. He respected the psychological challenges, and
didn't try to counsel his patient out of them. He also went to bat for his
patient, resolving bureaucratic issues that had delayed the valve repair by
preventing an infected tooth from being treated.
One
physician expanded his medical problem-solving to the point of advocacy, while
respecting boundaries; the other contracted his medical assessment while
overstepping into counseling.
When
patients say, in whatever form, "Give it to me straight, Doc," the
request may reflect a desire for clarity, or for guidance. But it's often
interpreted as a cue to narrow the conversation, or to translate uncertainty
into preemptive finality. The line between clinical interpretation and personal
framing can shift, especially under cultural, societal, systemic, or political
pressures, given the ever-more multicultural makeup of both service provider
and service recipient. That shift is rarely acknowledged when it happens, and
ay, there's the rub.
Physicians
face many pressures: time constraints, systemic demands, institutional
expectations, and patient hopes, in addition to their own cultural and
religious backgrounds that can subtly influence how they present options or
outcomes. Patients sometimes expect or ask physicians to provide guidance on
existential or spiritual matters, but even then, physicians should clearly
direct them to chaplains, counselors, or social workers who specialize in that
support. The goal must remain clear communication grounded in medical
expertise, coupled with respectful acknowledgment of the patient's broader life
context, and appropriate referrals when needed.
And
policymakers should let physicians reclaim what brought them to medicine in the
first place: offering not closure, but care: Medical Aid in Living.
A recent Reader’s Digest article discusses a controversial food industry ingredient known as “meat glue” — officially called transglutaminase — that’s used to bind meat scraps into uniform portions that look like natural cuts. This enzyme is commonly used in steaks, chicken, fish filets, sausages, imitation seafood, and even certain baked goods.
“Meat glue” refers to transglutaminase, an enzyme that forms
strong bonds between proteins. It allows producers to take small pieces of meat
or fish and form them into solid, uniform shapes — for example, turning meat
scraps into what looks like a whole steak.
It is typically produced either:
- Through microbial fermentation, or
- From animal-based sources (such as pig or cow blood — which raises obvious
kashrus concerns).
The kosher-certified version of transglutaminase is marketed as Activa TIU, and
it’s made using microbial fermentation under proper rabbinical supervision.
Transglutaminase is favored in the food industry because it:
- Reduces waste by using meat scraps.
- Enhances appearance of uniformity in products.
- Improves texture in processed foods.
- Helps bind ingredients in sausages and deli meats.
Yes. The article highlights several:
- Bacterial Contamination: Gluing together various pieces of meat can introduce
surface bacteria deep inside a restructured cut, making it harder to kill
through standard cooking.
- Celiac & Gluten Sensitivities: Some studies suggest microbial
transglutaminase may trigger immune responses similar to gluten in sensitive
individuals.
- Lack of Transparency: In the U.S., meat glue may be used in restaurants and
food service without disclosure. While packaged foods must list it, restaurants
are not always required to tell customers.
The answer is: It depends.
- If it’s the kosher-certified variety (e.g., Activa TIU) and used under full
kosher supervision, then the ingredient itself can be kosher.
- However, when meat glue is used in non-certified products or unsupervised
food service, there is a real risk:
- The enzyme could be non-kosher
(especially if animal-derived).
- The pieces of meat being “glued” may
come from non-kosher or mixed sources.
- There’s often no labeling to alert
kosher consumers.
Situation | Kosher Concerns
Packaged meats with a reliable hechsher | Safe if listing includes
transglutaminase and the certifying agency is reputable
Restaurant or catering food without reliable supervision | High risk — meat
glue may be used with no way to verify kashrus. For those with gluten/celiac
issues | Even kosher-certified TG may pose health risks — consult a doctor and
your Rabbi familiar with kosher certification
While meat glue can be kosher when properly supervised, it
poses serious concerns in many commercial and restaurant settings. Kosher
consumers should remain vigilant and informed, especially when eating out or
purchasing processed meats. If in doubt, ask questions — and if transparency is
lacking, avoid the product.
Kosher certification must cover both the ingredient and how it’s used.
Posted by: Kosher Consumers Union
Dedicated to food transparency, consumer protection, and
halachic integrity.
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KASHRUS ALERT - UPDATE
In recent years it has become common for companies to produce
'prechecked' items with a hechsher, and selling them as נקי
מחשש תולעים, בחזקת אונם מתולעים 'no checking necessary'. Often, these
items are not grown with a special system to prevent infestation [which if done
properly may eliminate or minimize infestation], but is regular produce that
undergoes some form of washing and checking procedure. This includes items that
are מוחזק בתולעים
and are extremely difficult to clean properly [for example: dill, parsley, mint, cilantro, basil, rosemary, kale, arugula, spinach].
Often, the
end product is still infested. These products are available in many local
stores. It is advisable for the kosher consumer to consult with his Rov before
using such products.
An example of such an end product is 'Kosher Checked'
produce, certified by VK [Volover Kashrus], and available in many local stores.
It is also available in Gourmet Glatt [repackaged under Bais Din Minchas
Chinuch], marked as Refresh/VoIover.
The hechsher has been contacted by numerous 
Rabbonim and kashrus experts, and
recently pictures of tolaim found were publicized. It is unclear why the
product is still available.
ועל הציבור להזהר
Hebrew National would not use Agri/ Aaron's, etc. trimmings "as it doesn't meet Hebrew National's kashrus standards".
But it meets the standards of Lakewood's KCL!
But Uri N. et al says it's very acceptable for Bnei Torah.
Menashe Frankel has them use EMPIRE poultry, etc. that Reb Shnuer, Z"L did not allow in BMG.
You can (hopefully) ask for kosher fish.
From a comment: This caterer has some serious kashrus concerns that are in the areas of chilul Shabbos, Bishul Akum, Bos'ur Shenis'alem, treif utensils, misleading clientele, etc. R"L
We gave them some better choices from a kashrus point and reliability.
Lakewood caterers, restaurants, take-out, pizza stores, food service, etc. establishments do not all have an acceptable kashrus standard.
Some are more reliable from a kashrus standpoint.
***************************************
from a commentor; Others found they could make their families life very easy by going the URI N. way in kashrus, using Empire, Tartikuv, Minchas Chinuch, Yecvhiel Babad, Weismandel, Star-K, Infested strawberries, infested Sun dried tomatoes, Bossur Shenisalem, Bishul Akum, etc. it does not mean that it's necessarily kosher, but at least one could say, I followed URI N.'s protocol. After 120, they'll tell you where to go .
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The word Askan/ Shtadlan, the title public servant, has referred to a person characterized by selfless love for the Jewish people who sacrifices himself for the public good. We grew up hearing stories of people ran across Europe meeting with kings and governments in an effort to avert terrible decrees against the Jewish people. All this was done at their own personal peril and their own expense. The early klal workers in this country wanted nothing more than to spread chinuch and literally were moser nefesh for that ideal.
Every good thing can be abused. This includes public service
and community service when a trust of the people with interests other than
those of the public they represent. If that happens, the people who suffer the
most are all of us, all of klal yisroel, because the true askanim /
shtadlanim-and there many out in there in the
trenches helping others lesheim shomayim will have lost the goodwill of
the public due to the indiscretions and selflessness of the abusers.
"true Askanus tell the Authorities what are the needs of the community".
Some have turned askanus into telling the community what the Authorities want them to pass on to the community, R"L
Without prior notice to parents, Yeshivas Kayitz of Oholei Torah (YKP) has made a quiet but troubling change: serving meat under the controversial “Lamed-K” hechsher — a standard not accepted by many families who rely on Oholei Torah’s well-known commitment to the CHK standard year-round.
📖 Full Article Below
But this summer, as students attend Yeshivas Kayitz — a mandatory program for many talmidim — that standard has quietly shifted. Parents were not informed beforehand, and full tuition payments had already been collected.
This abrupt change has sparked serious concerns among families who feel blindsided and betrayed.
Yeshivas Kayitz is not just an optional summer camp. For many boys, attendance is required as part of their full yeshiva experience. Parents enrolled their sons with the assumption that the food would reflect the same Kashrus standards they trust all year.
Changing those standards mid-course, without notifying parents, strips families of their ability to make informed decisions about their children’s food.
If this was due to unforeseen logistics, why wasn’t it communicated upfront? Instead, parents are being told after the fact — when it’s too late to act.
In a message, Rabbi Blau explained:
“Although we strive for CHK, the realities of running an out-of-town kitchen make it not always practical. Most of the meat is CHK, and we are using other Lubavitch shechitos only when needed. Options exist for boys with stricter preferences.”
But this raises serious concerns:
🔹 Why are boys — some as young as 13 — being asked to self-advocate for Kashrus standards that should never have been compromised?
🔹 If CHK is available at all, why not serve it to everyone as has always been done?
🔹 Since when are “other Lubavitch shechitos” considered equal to the CHK standard parents expect — especially when the change was unannounced?
This sudden shift, paired with a lack of transparency, undermines trust in the program’s overall Kashrus standards, including its commitment to Cholov Yisroel.
Parents entrust Oholei Torah with their sons — spiritually and physically. When Kashrus standards are lowered quietly and justified only after objections arise, that trust is shaken.
This isn’t just about a hechsher. It’s about transparency, accountability, and a mosad’s responsibility to uphold the standards expected by the community it serves.
We call on the leadership of Oholei Torah and Yeshivas Kayitz to:
✅ Restore full transparency about their Kashrus policies.
✅ Reinstate the CHK standard for all students.
✅ Reaffirm their commitment to the families and values they represent.
Anything less sets a troubling precedent.
*“At Yeshivas Kayitz, we are fully committed to maintaining high Kashrus standards — in line with Halacha and the spirit of Lubavitcher mosdos. We exclusively serve Lubavitch shechita.
In Crown Heights, we serve only CHK meat and dairy. However, in out-of-town locations such as Lakewood, PA, it is not always practical to rely solely on CHK due to fewer distributors, stricter schedules, and higher costs.
While most of our meat is CHK this summer, we also use other trusted Lubavitch shechitos when necessary. Dairy remains strictly Cholov Yisroel under reputable hechsherim such as the Vaad HaKashrus of Baltimore and HaOlam.
Additional options exist for boys with stricter preferences, allergies, or sensitivities. If you have further concerns, please reach out directly.”*
