Sunday, August 31, 2025

Update: Only in Lakewood! [The truth hurts!] Re: The caterer at Menashe Frankel's halls

 I ask the caterer, your Non-Jewish employee went on Shabbos to your commissary, took out his keys and went into the Frig and took out chicken and made fresh Schnitzel on Shabbos, he had his own keys or was it your keys? He said I don't even have keys to the commissary, only the Mashgiach has the keys, but the Hashgocha changed the locks of the commissary. 

Therefore, the Mashgiach must have given the worker a key, so what would it help to change the locks?

At Menash's halls the non-Jewish workers have a free rein of the kitchen without any yid present. 

The same very popular Lakewood caterer does many Shabbos simchas and he talks his heart out to a Ruv, numerous times the Hashgocha does not send a mashgiach to the Shabbos jobs and I always give them a list enough in advance- He asks the Ruv, is it my fault or the Hashgocha's fault that there isn't a Mashgiach?

The Ruv responded, it's not your fault, but it's your problem! 

Thursday, August 28, 2025

SBD and ALLE/MealMart et al staff signed a deceptive letter in order to protect their jobs R"L- The Israeli Rabanut in a letter declared it as NON-GLATT !

 This is addressing the unacceptable Shechitas in South America under the SBD Rabbis Hatchual and  Alle/MealMart under the Nirbater Rav. The Israeli Rabanut's letter considers this American Shechita in that plant as being not kosher. The concerns being Neveilos and Treifos.

Question- Any one signed on this obviously inaccurate letter intended to mislead the Tzibur,  Are they acceptable for any other shechita?

Ask your Rav.

Thursday, August 21, 2025

הרב חיים יושע העשיל באב"ד the head of Tartikuv Hashgocha is not anymore reliable than his brother Yechiel Babad, that Reb Moshe Shterbuch, Shlita, wrote not to rely on him in kashrus

 This Treif issue has allegedly been going on for years

They used at least 75% treif ice cream in theirs.

It was distributed to many of the Lakewood caterers among many other ones as well.

This Hashgocha publicized their so called בישול-ישראל potato chips while using 20% בישול-עכו"ם oil. 

The Minchas Chinuch Tartikuv had numerous times with the Galil products kosher and non-kosher in the same package or same bin, etc.

Educated kosher consumers should refrain from this Hashgocha.

There are numerous incidents.

They even don't feel they have to notify and post ads that this item is not kosher. Weeks have gone by since they found out.

As long as Mivakshei Kashrus, Irgun Shiurei Torah, Rabbis Bald, Feingold, Aurebach, Uri Newman, Bengio of NPGS, etc praise these type Hashgochas tells the consumer a lot about them.

In Yudel Shain's home and on his Hashgochas of affairs, there is no Minchas Chinuch/Tartikuv among some others ever used.





Monday, August 18, 2025

ALL Corn on the cob (frozen, Fresh, cooked, Microwavable) all infested. EVEN WHEN IT SAYS "NO CHECKING REQUIRED"








On the cob, it's impossible to check, the thrips are under the kernels!


UPDATE: Calif. delight W/ Hisachdus?

Rav Ekstein removed hashgocha.
Why?
Corn on the cob, is known to be infested, including the frozen ones.
 Even if it's soaked and salted.

Are the ones from Mexico, Thailand, any better? [No]

Does a Heimish Hashgocha  help to eliminate, not just minimize the insects? NO
Bottom line, (fresh & frozen, cooked) Remove the kernels & rinse.

NOT THE BABY CORN, as they don't have the insects- you don't have to de-kernelize baby-corn- eat as is.

Tuesday, August 12, 2025

British Journalist Ended The "Palestinian" Debate FOREVER!

 https://www.youtube.com/watch?v=VZ8Th-2CrhI

Historian- truth V Lies

https://www.youtube.com/watch?v=DVeYUQBhRWA

Monday, August 11, 2025

KCL-CATERING STANDARDS QUESTIONED?



The following article appeared in the past in an English Magazine  (reprinted with some clarification.)
Catering Standards Questioned? Invited to an affair under the supervision of a Lakewood's yeshiva [ KCL] established  “Hashgocha” , but which was being held in a non-kosher facility, we went into the kitchen to look around and to compare notes with the Mashgiach. we were not prepared for what we found.

More disappointing was it to learn that the “Rabbonim” who certified the  [KCL]  never visited any of their certified establishments. The affair under their certification which was being held in a non-kosher facility.
KASHRUS recently discovered a number of such organizations where the “Rabbonim themselves have never seen the operation which they certify, but instead rely totally on the head “Mashgiach or on their Kashrus Administrator to make all “halachic” decisions.

This letter, basically unchanged, was mailed to all of the “Rabbonim” in the Lakewood  KCL kashrus organization. As of our printing we have not received any reply.  

Dear Rabbi ........ BS”D

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Sunday, August 10, 2025

Rav Breuer, Z"L on Kashrus-Hisachdus (Brooklyn) and Reb Zalman Leib will use Empire- as long as they'll check all Tzomes Ha'gidin - "Chimra", even though the kashrus is unacceptable

 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.

Sunday, August 03, 2025

Assist suicide danger

 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.