1- Even after following the video, and following it. All strawberries are infested, fresh & frozen.The Brand name BELEAVES was recently hijacked by Minchas Chinuch Tartikuv and Zichron Shmuel DON'T USE THEM
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Synopsis of the Article: "Regarding Shlomo Halpern – Grave Concerns Regarding Halachic Integrity"
The article, authored by Rabbi M. F., issues a serious and detailed warning to the Torah community about the alleged misconduct of Mr. Shlomo Halpern, who operates under the title toien (halachic legal advocate), primarily in Monsey, Brooklyn, and surrounding areas. The letter outlines a pattern of behavior that the author claims severely undermines the halachic judicial system (Batei Din) and the integrity of Dinei Torah.
Filing in Secular Court Without Heter Arka’os: Halpern allegedly filed lawsuits involving religious disputes in secular courts without rabbinic permission and falsely claimed he had a heter from Rav Daniel Geldzahler, who unequivocally denied giving such authorization.
Enforcing Ribbis (Interest) Contracts: He is accused of initiating legal actions to enforce contracts with prohibited interest clauses, without using a heter iska, thereby violating Torah laws of ribbis.
Documented Deception and Manipulation:
Alleged forgery and use of fraudulent documents.
Switching sides in cases for personal gain.
Sending proxies to Batei Din to conceal conflicts of interest.
Reviving settled cases for strategic advantage.
Bribery and Betrayal: Specific cases are cited where Halpern allegedly accepted bribes to switch sides mid-case, used fronts to avoid scrutiny, and sabotaged existing psak din (rabbinic rulings).
Use of a Nonprofit for Private Gain: The article asserts that Halpern used a nonprofit entity (Mechon Rav Shalom) to:
Collect client retainers without refund.
Issue interest-bearing loans without heter iska.
Funnel all proceeds into an account he personally controlled.
Matrimonial Manipulation: He is accused of obstructing gittin (Jewish divorces), playing both sides in divorce cases for financial gain, and prolonging disputes to extract more money.
Encouraging Arka’os (Civil Court): Halpern allegedly advised clients to abandon Beis Din and instead pursue civil litigation, sometimes without halachic permission, further undermining the Torah system.
Rabbi M.F. calls on Rabbanim, Dayanim, and communal leaders to:
Disqualify Halpern from any role in Batei Din until full accountability is achieved.
Institute stricter arbitration terms to prevent similar abuses.
Investigate the alleged misuse of nonprofit funds.
Publicly inform the community to avoid engaging his services.
The letter is passionate, urgent, and framed as a defense of the sanctity of halacha and Torah justice. It includes a blend of documented allegations and personal experiences, appealing to rabbinic authorities to act decisively and restore public trust.
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The Arbitration agreement to be signed at any Bais Din-Otherwise do not go to that B"D- copies? kashrusy@aol.com
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שטר בירורין
אנו, בעלי הדין החתומים מטה, מודים ומאשרים בחתימות ידינו להלן — שייחשבו כעדות של מאה עדים כשרים ונאמנים — כי אנו החתומים מטה, בררנו יחד שני דיינים:
הרב ________________________________
הרב ________________________________
וקיבלנום על עצמנו לדון בינינו כפי ראות עיניהם, בין ע"פ
דין תורה, בין ע"י פשרה הקרובה לדין, כפי אשר ימצאו לנכון.
ואם שני הדיינים הנ"ל לא יוכלו להגיע להסכמה, יבררו
הם דיין שלישי.
וכל מה שיפסקו או יפשרו בינינו — בין לפי שיקול דעתם ע"פ
ההלכה ובין בדרך של פשרה — אנו מתחייבים לשמוע ולקבל.
כל אחד מאיתנו לא יסור ימין ושמאל מדבריהם, ולא ייפול דבר
מכל אשר ימצאו בינינו, בין דין ע"פ ההלכה בין פשרה קרובה לדין.
ודבריהם יהיו בתוקף כוח בית דין יפה, כאילו עמדנו לדין לפני
בי דינא דרבינא ורב אשי.
כל אחד מאיתנו שימרה את פי הדיינים הנ"ל — בין שפסקו
ע"פ דין, בין שפסקו פשרה, בין שדברו מעצמם ובין לאחר שהתייעצו עם רב אחר — יתחייב
בקנס בסך: _______________ / $_______________
כל צד רשאי לבקש פירוט הפסק, כולל:
- העובדות שעליהן התבסס הפסק
- הנימוקים והמקורות ההלכתיים שהביאו להכרעה
יתבצע תיעוד של מהלך הדיון — בין בהקלטה קולית ובין ברישום
מלא בכתב — לשם בהירות, דיוק ושקיפות.
פסק הדין יהא ניתן לאכיפה על פי חוקי המדינה שבתחום סמכות בית הדין, ויינתן גם בשפת המדינה
צדדים מסכימים לפתור את כל הסכסוכים באמצעות בוררות מחייבת ומוותרים על כל זכות להתדיין בבית משפט, כולל הזכות למשפט עם חבר מושבעים, לזאת קיבלנו על עצמנו בחרם חמור ובקניין על דעת בית דין, לאשר ולקיים כל האמור לעיל, לא כאסמכתא ולא כטופס רגיל של שטרים.
נחתם ונאמן
ביום ______ לחודש ______ שנת ______, בעיר
________________________________
חתימת בעל דין א׳: ___________________________
חתימת בעל דין ב׳: ___________________________
חתימת עדים / מזכירות ב"ד -אופציונלי: ___________________________ ___________________________
Arbitration Agreement
We, the undersigned parties to this matter, hereby
acknowledge and affirm with our signatures below — which shall serve as
testimony as if given by one hundred valid and trustworthy witnesses — that we,
the undersigned, have jointly appointed two arbitrators:
Rabbi ________________________________
Rabbi ________________________________
and we have accepted them upon ourselves to judge between us
either according to what they see fit under halacha (Jewish law) or to render a
compromise close to the law, as they see appropriate.
If the two aforementioned arbitrators are unable to reach
agreement, they shall appoint a third arbitrator.
Whatever rulings or compromises they issue between us —
whether according to their judgment under halacha or by compromise — we are
obligated to accept.
Each of us, the undersigned, shall not veer right or left
from their words, and nothing that they determine between us shall be void,
whether a legal ruling or a compromise close to law.
Their ruling shall have the full authority of a proper Beis
Din, as if we were standing before the Beis Din of Ravina and Rav Ashi.
Each of us, the undersigned, who disobeys the decision of
the aforementioned arbitrators — whether it is a legal ruling under halacha, a
compromise, whether issued by their own judgment or with consultation from
another Rabbi — shall be fined the amount of: _______________ dollars / ₪
_______________.
Each party may request to be informed of the ruling, along
with:
- the facts upon which it was based
- the halachic reasoning and sources that led to the
judgment
There shall be either an audio recording or comprehensive
written notes taken of the proceedings, to ensure clarity, accuracy, and
transparency throughout the arbitration process.
The ruling may be enforced under
the civil laws of the jurisdiction of the Beis Din, and the ruling shall also
be written in the language of that jurisdiction. The parties agree to resolve all disputes through binding arbitration and waive any right to a trial in court, including the right to a jury trial.
All of this we have accepted upon ourselves under a
stringent cherem (religious ban) and with a binding kinyan (formal legal act of
acquisition) in accordance with the authority of the Beis Din, to affirm and
uphold all of the above, not as a mere formality and not as a standard
boilerplate document.
As testimony and confirmation, we have written and signed
this on the ________ day of the month of ________, in the year ________, here
in the city of ________________________________.
Signature of Party A:
___________________________
Signature of Party B: ___________________________
Witnesses / Beis Din Secretariat (optional): ___________________________ ___________________________
The OU would have had Mashgichim, sealed platters, etc.
BRING YOUR OWN SANDWHICHES, GRILL CHICKEN, WRAPS, ETC
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.
WATCH: Kosherica launches ‘Yeshiva week’ "treif" cruise?
Kosherica cruises has been machshil thousands in not providing kosher according to any standards.
"THE SEVERE BREACH OF HALACHAH INVOLVED IN THE USE OF SHAVING MACHINES is well known to all. Their use was prohibited by our Rabbis, the Gedolim of the [previous] generation, including the Chofetz Chaim and the Chazon Ish. Moreover, this [prohibition applied] even to the shavers of many years ago [when the shavers were far more primitive and did not cut hair as close to the skin as modern shavers]. Today, the shavers have been enhanced [and cut much closer to the skin], and thus the halachic issues involved are far more severe. This was also the halachic ruling of our great teacher [the Steipler Gaon, R’ Yaakov Yisroel Kanievsky], the author of Kehilas Yaakov, zt’l, and of our great teacher, R’ Elazar M. Shach, zt’l. They would cite the ruling of the Chazon Ish who equated all shaving machines with a razor. For the Torah does not say: “Do not shave with a razor,” but rather “Do not destroy the edges of your beard.” Any shaving that destroys the beard is forbidden [as a razor], as is evident from Makkos 21a and Rambam, Hilchos Avodas Kochavim, ch. 12.
THEREFORE, USING ANY SHAVER that leaves the face smooth, even if it was used to remove only two hairs, violates the prohibition of “Do not destroy the edges of your beard.”
IT IS THUS OBVIOUSLY THE RESPONSIBILITY OF ALL THE ROSHEI YESHIVA [heads of the yeshivos] to confront this issue and not allow shavers that leave the face smooth to be brought in [to the yeshiva premises]. This prohibition applies both to the one who shaves and the one who is shaven.
IT IS A GREAT MITZVAH TO STUDY THE SEFER TIFERES ODOM, authored by the Chofetz Chaim, zt’l, which focuses on strengthening the observance of this prohibition and explains the reward received in both this world and the next for its practice."
Rav Yosef Sholom Elyashiv zt’l, refused to sign this Psak Din in its original proposed wording, which indicated a “halachic concern.” He only agreed and signed it once the wording was changed to “a clear prohibition,” ("עד שיתוקן לאיסור 'ודאי' ולא בלשון 'חששא'") as is related in the authoritative collection of Rav Elyashiv’s halachic decisions Ashrei Ha’ish Y.D. p. 143
Rav Chaim Kanievsky when he was asked whether any shaving machine can be “kosher” :
"החזון איש אסר כל מכונה וכ"כ כל גדולי הדור"
“The Chazon Ish prohibited every [shaving] machine. ALL the Gedolim of our generation ruled similarly.”
In his sefer Emes l’Yaakov on Shulchan Aruch (Y.D. 181), Rav Yaakov Kamenetzky zt’l wrote (to his grandson) that there is no mesorah from the Rabbonim in America that can be relied upon to permit the use of electric shavers. To quote Rav Yaakov Kamenetzky zt’l:
"Regarding [the prohibition of using] machines for shaving [the beard], this is not just a chumra [halachic stringency] but a substantive [halachic] issue…. In fact, I do not know whether the great Torah authorities (Gedolim) of America [ever] explicitly permitted them. It is possible that they kept silent because no one asked them [their opinion], and they avoided the issue, knowing that their words would not be heeded. As for [any leniency] that has become accepted in past generations, it is a fact that over time there have been many improvements in the machines. It is possible that, as a result of these improvements, shaving with them has become prohibited [even according to the reasoning offered for that leniency]. Accordingly, in this case, it is difficult to rely on [any] tradition [to be lenient].... Indeed, [Rabbonim] should rule that it is not just a halachic stringency. If a young man wishes to be scrupulous and avoid using any shaving machine, his parents should not object to this and say that [their son] is just trying to find [superfluous] halachic stringencies."
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The issue of "lift and cut" in electric shavers is a major topic in halachic discussions regarding whether certain shavers violate the Torah prohibition of "lo sakifu"—the prohibition against shaving the beard with a razor (Vayikra 19:27).
The Torah prohibits shaving with a razor where the blade touches the skin and cuts the hair at the root.
A "lift-and-cut" mechanism involves a dual-action system: one part lifts the hair, and the other cuts it below the skin surface, which resembles the action of a razor and is therefore problematic according to many Poskim.
Permitted shavers are those that function like scissors (cutting above the skin) and do not have a “lift and cut” feature.
Rabbi Shmuel Feurst permits only certain shavers. His psak, consistent with many other prominent poskim, is that any shaver with a "lift and cut" mechanism is forbidden, as it is halachically comparable to a razor.
Permitted Shavers (according to Rabbi Feurst and other major poskim):
These typically do not have a lift-and-cut mechanism:
Panasonic Arc series (wet/dry models) – These use a foil system and do not have the rotary “lift and cut” blades.
Certain foil shavers without a second cutting mechanism beneath the foil.
Norelco OneBlade – This is often permitted, as it trims more like a trimmer/clipper, above the skin.
Shavers considered problematic:
Philips Norelco rotary shavers with Lift-and-Cut (many 3-head rotary models) – These are generally assur.
Braun rotary models with dual action (if they mimic lift-and-cut) – Need to be checked individually.
According to Rabbi Shmuel Feurst and others (including Rabbi Belsky zt”l, Rav Moshe Feinstein zt”l via talmidim):
Lift-and-Cut = Assur
Foil shavers acting like scissors = Mutar
Shavers must be checked model-by-model.
RWJ Barnabas Health Corporate Care - Lakewood
Provides comprehensive PFT services including spirometry and
respirator fit tests. Open Monday through Friday, 7:30 AM to 5:00 PM. Located
at 1195 Route 70, Suite 1000.
Monmouth Ocean Pulmonary Medicine
Specializes in pulmonary care and offers PFT services.
Located at 456 Chestnut St, Suite 302.
Monmouth Medical Center, Southern Campus
Open now until 12:00 AM
Offers pulmonary rehabilitation programs with comprehensive
evaluations by certified respiratory therapists. Located at 600 River Avenue.
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.
High to Very High Entrenchment of Radical Islam
|
Rank |
Country |
Notes |
|
1 |
France |
Hundreds of terror deaths, entrenched Salafi networks,
urban no-go zones |
|
2 |
Belgium |
Molenbeek = ISIS hub, high number of fighters per capita |
|
3 |
United Kingdom |
London, Birmingham, Manchester have seen repeated jihadist
attacks |
|
4 |
Sweden |
Large Salafi networks, failure to integrate in suburbs
like Rinkeby |
|
5 |
Germany |
1,000+ ISIS recruits, radical mosques in major cities |
|
6 |
Netherlands |
Moderate-size radical base, active de-radicalization
efforts |
|
7 |
Austria |
2020 Vienna attack, growing Salafi presence |
We checked and verified with the major growers of blueberries and other experts, and they confirmed that all blueberries are to be considered "highly-infested". Contrary to other reports.
Synopsis of “When Everyone is not Everyone” by Shmuel Sackett
The issue of drafting Haredim into the Israeli army has again reached national attention.
The new IDF Chief-of-Staff, General Eyal Zamir, boldly declared: “Everyone will serve.”
Protests, political posturing, and media incitement have heightened internal divisions.
General Zamir’s call for universal conscription is misleading; it targets Haredim exclusively.
No one realistically advocates drafting all Israeli citizens—especially not Israeli Arabs.
Israeli Jewish men aged 18–45 have borne the overwhelming burden of the war since October 7th.
Many have served over 300 days, disrupting family life and exhausting reserves.
As IDF operations intensify, even more of these men are being called up again.
Critics argue Haredim benefit from the state (e.g., stipends, voting rights, education) without sharing military duties.
The public resentment appears to be based on perceived inequity in national responsibility.
Over 2 million Israeli Arab citizens—many of them healthy, strong, and fluent in Hebrew—are not conscripted.
They also benefit from government services (education, stipends, voting) yet are never included in draft discussions.
The common excuse—that Arabs can’t be trusted with weapons—contradicts their integration into society:
Arab doctors treat Jewish patients.
Arabs work as engineers, drivers, chefs, and even police officers with firearms.
They’re already entrusted in sensitive civilian roles, so trust isn’t truly the issue.
The focus on drafting Haredim reveals societal resentment—not a true quest for equality.
Haredim are seen as spiritually fulfilled, family-oriented, and less materialistic, provoking jealousy among secular Israelis.
Their lower divorce rates, community safety, and Torah-centric lifestyle make them a cultural outlier.
The IDF doesn’t actually need more soldiers—it needs a new strategy.
The prolonged war results from poor tactical decisions, not Haredi exemption.
Sackett argues: bomb Gaza buildings from the air rather than send in ground troops.
Haredim contribute through spiritual protection by learning Torah.
But this must be taken seriously—Yeshivas and Kollels must adopt a 24/7 learning schedule with rotating shifts, no vacation breaks like Ben HaZmanim.
Just as soldiers give full commitment, Torah learners must too.
If “everyone must serve,” then train Israeli Arabs from places like Taibe and Um-Al-Fahm for IDF service.
Assign them to the dangerous missions—like clearing booby-trapped buildings—if the draft policy is truly about equality.
Sackett asserts that the current draft debate is not about fairness or national security—it’s a targeted campaign against the Haredi community, driven by jealousy and double standards. True equality would mean drafting Israeli Arabs too—but no one dares suggest that. Until then, demanding more from Torah scholars while ignoring this contradiction is unjust and divisive.
Message: Am Yisrael needs both soldiers and scholars. Let’s be honest about who’s really being asked to serve—and why.
Subject: Urgent: It's Time to Face Reality — and Act
Dear Rabbanim, Community Leaders, Mechanchim, and Fellow Yidden,
This is not a rant. This is our reality. Thousands of families in Klal Yisrael are drowning financially and emotionally — and we can no longer afford to stay silent.
We built an incredible post-war Torah world. It lifted generations and rebuilt what was lost. But today, that very system is crushing many of us. We need to take real, responsible action.
What can we do? A few necessary steps:
Financial Training – Every family should take financial education courses (such as through the OU). Basic financial literacy must become standard.
Live Within Our Means – We must stop pretending we can afford luxuries. Fancy weddings, designer shopping, and unnecessary spending are hurting us.
Responsible Tzedakah – Tzedakah should go to those making an effort to help themselves. No $12,000 chasuna checks for those buying diamond rings or ignoring budgeting programs.
No Party Planners, No vorts (just a li'chaim), No catered Sheva Brochos.
Smaller weddings- no real flowers, one piece band, etc.
Shop Smart – Yes, it may be less convenient, but shopping smarter can save 30–50%. It’s worth it.
Close Overseas Seminaries – It’s an unsustainable luxury. Let’s be honest.
Buchurim should not go to Eretz Yisroel before getting married.
Job Shidduchim – Each shul should designate two members to connect job seekers with opportunities, and coordinate with others.
Expand to Affordable Areas – Communities must grow beyond current borders. Yeshivos should lead this by planting yungerleit in out-of-town areas to make them viable.
Daven for Siyata D’Shmaya – None of this can succeed without tefillah.
All Kolel couples should go after the wedding to an out of town kolel for 4-5 years.
But that’s not enough. We need to re-examine the entire path we’re pushing our sons toward.
Today, nearly every boy is expected to learn in yeshiva and kollel indefinitely — whether or not it suits him. The pressure starts in 6th grade. If he isn’t a future gadol, he's seen as a disappointment.
We’ve created a system where:
Parents are financially burdened for decades.
Young couples are dependent on family and communal support.
Boys delay life planning — no parnassah path, no financial preparation.
Marriage is entered with no readiness for real-world responsibility.
This is not sustainable. It’s not how Klal Yisrael always lived.
Even Gedolim of the past often worked. Torah and parnassah were partners, not enemies. Let’s bring that back.
We must begin encouraging:
Earlier marriage (18–20) for many boys.
Entry into the workforce with dignity.
A model where the top learners continue long-term, and others build Torah lives with work and avodas Hashem.
It is honorable to be a working baal habayis who learns daily, gives generously, and raises ehrliche children. That must once again become the norm.
Our current path is no longer working. Let’s stop pretending.
We need leadership. We need honesty. And we need the courage to do what’s right — not what’s popular.
With sincerity and love for Torah and Am Yisrael,
A Yid who sees what’s coming
https://daattorah.blogspot.com/2025/05/stop-assisted-suicide-s138-in-ny-senate.html
בס"ד
Therefore, in line with the repeatedly published Psak (Rabbinical statement) against all forms of Assisted Suicide legislation (attached, and available on request - text 845-642-1679), which has been signed by a broad range of Gedolei Rabbonim, every voting-age New Yorker is urged to tell their own State Senator the following:
"Assisted Suicide is Assisted Murder, and that's what the legislators are supporting by allowing S138 to pass. Please vote and lobby against this barbaric bill."
For anyone who's senator is considering voting for this bill, please add:
"IF you would vote for this deadly bill, we will vote against you, even if you direct taxpayer money to our community organizations."
Strawberries remain "Muchzak bi'toliyim" even after cutting off the top and soaking in a soap/vinegar solution and rinsing/washing well under a strong stream of water
Why are so many Bnei Torah and choshuve Lakewood Youngerleit
carry and go with carriages and strollers on Shabbos. It seems it increased
exponentially since they started putting up signs in the last few years than
one should not carry in the Eruv on shabbos.
1. Halachic Background:
Lakewood's Eruv has long been subject to serious
halachic debate, particularly among senior poskim such as:
Lakewood's Eruv is based on leniencies regarding:
2. Why Do So Many Use
It Anyway?
Despite the strong halachic resistance by many Roshei
Yeshiva and local Rabbanim, more and more families do rely on it.
Here are key reasons:
A. Alternative Halachic Rulings
Exist
B. Practical Pressure
C. Social Shifts
D. Lack of Clear Messaging
3. The Effect of the
Signs
Why did use increase after the signs went up?
Many never realized that there was an Erev in Lakewood, but
when they see signs about the Erev, they don’t read the entire sign, just the
part that there is an Erev.
4. The Reality Today
In Summary:
It’s a complex mix of halachic leniencies, practical
pressures, and changing communal norms. But just because “many are doing it”
does not mean it’s right or acceptable in the eyes of all poskim —
especially those connected to the mesorah.
