Glatt Kosher Meat

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Bet Yosef vs Glatt

  1. Sephardim need to be careful to only eat "Bet Yosef" meat because according to Shulchan Aruch even "Glatt Kosher" meat isn't kosher.[1]
  2. If a Sephardi is traveling and is invited to a place where they eat "Glatt Kosher" but not "Bet Yosef" it is permitted for him to eat with them, especially if it is a seudat mitzvah.[2]
  3. There is no concern of eating at the house of someone who keeps Kosher but isn't careful about Bet Yosef meat if it is possible that they weren't used within 24 hours.[3]


  1. Yabia Omer YD 5:3. Some claim that there are slaughterhouses in America that market their meat as Bet Yosef, but, in fact, it is not Bet Yosef. Rather, it's just meat from South America or labeled such using a lenient definition of what is considered Bet Yosef. One should consult with a rabbi who has extensive knowledge of the Kashrut industry and Sephardic Halacha to determine which brands are acceptable.
  2. Yabia Omer YD 5:3 quotes the Dvar Shmuel Avuhav 320 who is lenient for a Sephardi who is traveling to eat regular kosher meat since there's a safek safeka. 1) The meat might be completely kosher even according to the Bet Yosef. 2) Maybe the Rama is correct. Even though generally we need to check out a safek safeka if possible (efshar livarer) the Bach 437 holds that is only true of checking about an action if it was done properly but not to check out if something naturally occurred. Also, the Bet Yosef 437 holds that it is only true of checking if there's a chazaka of isur but if there's no chazaka one doesn't have to check. (See Magen Avraham 437 and Shach YD 187:19 who agree with Bet Yosef.) Therefore, after the lungs were checked to be Glatt there's a chazaka the animal is kosher and the chance of it being non-Bet-Yosef is considered something one doesn't have to check into. In conclusion of this question the Rashba (Chullin 53b) and Shach (Klalei Safek Safeka 110:35) seem to hold that one does need to check the facts of a safek safeka if possible, yet the Shaar Hamelech (Mikvaot Klalim n. 3) argues. Also, since the host might not know, it could be embarrassing to ask, and it might cause a fight one can rely on the opinions that one doesn't need to check into a safek safeka.
  3. Yabia Omer YD 5:3:2 is lenient based on the concept of stam kelim sheinan bnei yoman. Tosfot A"Z 38b explains that the reason to be lenient is that their pots probably weren't used in the last 24 hours and even if they did they might not have been used for a taste that would impart a good taste into the food being cooked. He quotes the Bayi Chayey YD 8 who agrees with his ruling.