Kásrut standards

Milk that was milked by non-Jews and no Jew saw them do so, it is forbidden as perhaps non-kosher milk was mixed in. If it was milked in his house and a Jew was sitting outside, if it is known that there is no non-kosher animal in his herd, it is permitted, even if no Jew is able to see him at the time that he milks the animal. If he has a non-kosher animal in his heard, and the Jew sits outside, and the non-Jew is milking only for the sake of the Jew, even if the Jew is unable to see him when he is sitting, if he is able to see him when he stands, this is permitted, because the non-Jew fears that perhaps he will stand and be seen, and he knows that non-kosher milk is forbidden to the Jew. Rema: Initially, it is necessary for the Jew to be there are the beginning of the milking and check to make sure that the bucket is empty and does not contain non-kosher milk. And it is our custom to be stringent and not milk with vessels which are usually used for milking by non-Jews, lest some of their [non-Kosher] milk remain in the vessel. In any case, after the fact there is no need to be concerned for this. And regarding maidservants that milk domestic animals in the Jew's house or in his [animal] pen, any instance in which it is not a house of a non-Jew, that is enough and there is no need to be concerned about a non-kosher matter, and it is permitted even initially to leave them to milk even there is not a Jew around, because the non-Jewish milker is in his house or neighborhood, they are not suspected of milking non-kosher animals. But if a non-Jew takes a break, the Jew needs to be there, because it is like the case of the non-Jew's house. And even a Jewish child will suffice, because the non-Jew fears in their presence. In any case, if a Jew is not present until after he has finished milking, this milk is considered the milk of non-Jews that is forbidden, even thought no non-kosher animal exists in his herd. Milk of a non-Jew makes vessels non-kosher when they are cooked in them, just as any prohibited food, even though this is only an uncertainty whether he has mixed in something non-kosher. And so too with non-Jewish cheese, but not non-Jewish butter, even in a place where it is considered prohibited it does not prohibit vessels when cooked, and it is not a problem if it becomes mixed; if it is mixed in that which is permitted, everything is permitted, like above regarding the bread of non-Jews. See above in chapter 112. Milk of non-Jews that is forbidden, it will not work to make it into cheese or butter afterwards, rather it remains forbidden, and everything that is made from it is forbidden.

MISHNA: This mishna lists items belonging to gentiles which it is prohibited to consume, but from which it is permitted to derive benefit. And these are items that belong to gentiles and are prohibited, but their prohibition is not that of an item from which deriving benefit is prohibited: Milk that was milked by a gentile and a Jew did not see him performing this action, and their bread and oil. The mishna notes that Rabbi Yehuda HaNasi and his court permitted the oil of gentiles entirely.

MISHNA:And these are permitted for consumption: Milk that was milked by a gentile and a Jew watched him doing so; and honey; and grape clusters [davdevaniyyot] which, despite the fact that they are dripping juice, are not subject to the halakhot of susceptibility to ritual impurity caused by contact with that liquid; and pickled vegetables whose usual manner of preparation does not involve adding wine and vinegar to them; and tarit fish that is not minced; and brine that has fish in it; and the leaf of a ḥiltit plant; and rolled olive cakes [geluskaot].

On ne doit manger, sans examen préalable, aucun des fruits sujets à être vermoulus pendant qu'ils sont encore attachés à l’arbre. Mais on peut manger ces mêmes fruits, même sans examen préalable, si douze mois se sont déjà écoulés depuis qu’on les à cueillis, attendu que nul animal invertébré ne peut pas vivre douze mois. Il faut pourtant examiner les fruits, même en pareil cas, et jeter les vers qu'on trouve à l'extérieur du fruit. Et même quand on jette les vers trouvés à l’extérieur du fruit, il y a encore lieu de craindre qu’en mettant les fruits dans l’eau de la marmite, les vers ne les quittent et ne rampent ensuite dans l’eau, sur les parois de la marmite ou sur le fruit même; c’est pourquoi celui qui veut cuire des fruits piqués des vers et cueillis depuis douze mois, doit les mettre d’abord dans de l’eau froide, afin que les fruits vermoulus remontent à la surface, et les jeter ensuite dans de l'eau bouillante, de sorte que les vers vivants, s'il y en reste, périssent immédiatement.
GLOSE: En l'occurrence, il ne suffit pas d'examiner la plupart des fruits, mais il faut les examiner tous; attendu que les fruits vermoulus, bien que ne formant qu'une minorité, se rencontrent très souvent.

When does the above apply? When the food became worm-ridden after it was uprooted from the earth. If, however, it became worm-ridden while it was connected [to its source of nurture], that worm is forbidden as if it became departed to the earth. For it was created on the earth. One is liable for lashes [for partaking of it]. If there is a doubt, it is forbidden.
Therefore all fruits that commonly become worm-ridden when connected [to their source of nurture] should not be eaten until one checks the fruit from its inside, for perhaps it contains a worm. If the fruit remains twelve months after being severed [from its source], it may be eaten without being inspected. For a worm inside of it will not endure for twelve months.