ALERT: The "Beleaves" brand joined the Bowery brand and decided to crawl out of the kosher market.

 The Brand name BELEAVES was recently hijacked by Minchas Chinuch Tartikuv and Zichron Shmuel DON'T USE THEM

Alert RE: Shatnez testers

 

Shatnez Notice!

Important Notice Regarding Shatnez Laboratories ­ So that you know, some shatnez testers lack proper training and are performing substandard tests. There have been instances where linen was left in wool garments after testing. (In the attached picture, you can see the linen left behind in the woolen suit.)   It's vital to have your garments tested by trustworthy and qualified shatnez testers.   This is particularly important for testers hired by retail outlets. Cases have been confirmed where garments "tested" at known Jewish-owned retail outlets were found to be shatnez at the Flatbush Shatnez Laboratory and other laboratories.    To confirm a tester’s qualifications, reach out to the Vaad L'Mishmeres Shatnez by emailing vaadlmishmeresshatnez@gmail.com or calling 1-877-4-SHATNEZ.

Shatnez at Emporio Men's Clothing ­

 

Shatnez Warning!

­ ­ ­ ­ ­ ­ ­ ­ ­ Further Concerns Regarding Shatnez at Emporio Men's Clothing ­   Emporio Men's Clothing has been closely monitored due to the repeated presence of shatnez in their garments.   Unfortunately, various incidents over the years have sparked notable halachic concerns in the community.   We recently issued an open letter to Emporio detailing clear steps to responsibly address these issues. Our goal is to promote transparency, accountability, and a genuine commitment to maintaining the standards valued by our community.   We are now facing another significant issue, possibly a worsening situation, as a Tino Cosma suit sold by Emporio contained wool and linen in the actual fabric. A customer wore this prohibited garment unknowingly for nearly a year. Photos of the worn Shatnez Tino Cosma suit are attached.   We strongly recommend that everyone who purchased Emporio garments have them checked for shatnez in a certified shatnez lab before wearing them. This precaution will prevent them from becoming a victim of Emporio, as evidenced by this latest incident.

Observation of interest- One that can't stop vaping, etc., generally also has issues with שמירת עניים

Bishaim Roshei Yeshiva, Reb Eli Ber Wachtfogel and Poskei Hador, Reb Shlomo Miller-

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): ___________________________   ___________________________ 

UPDATE: ADEIREI hatorah- All the "unsealed" food was at the display for hours with no Mashgiach- at 4:00 PM A fellow came with KCL stickers- all was שנתעלם

The OU would have had Mashgichim, sealed platters, etc.

 BRING YOUR OWN SANDWHICHES, GRILL CHICKEN, WRAPS, ETC

In UMAN, Scheiner finally got the Eidah of J-M.

 We may show the video if enough demand is made to kashrusy@aol.com

KOSHERICA style AND OTHERS Marketing "Yeshiva week" kosher cruises!

  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.

   

 You can't say "I didn't know".

"TREIF "kosherica" tours R"L- Lakewood joins them R"L

WATCH: Kosherica launches ‘Yeshiva week’ "treif" cruise?

Kosherica cruises has been machshil thousands in not providing kosher according to any standards.

Why Do the  Rabbis sanction these non-kosher cruises? 
Isn't it embarrassing that all of the Miami, Lakewood,  OU affiliated Rabbis are allowing this scandal 

Can someone like Rabbis Weil (OU), Schneier, Riskin, Heir, Herring, Lipskar arrange an "OU" Hashgocha at least?

Why doesn't the "OU" send their own staff on the cruises to witness the kashrus disaster.

Shavers-Following is an English translation of the Nisan, 5768 Psak Din regarding electric shavers - Reb Moshe did not to want to write a teshuva on Shavers, as people would interpret it as a Heter!

 Following is an English translation of the Nisan, 5768 Psak Din regarding electric shavers signed by R’ Yosef Sholom Elyashiv, R’ Aharon Yehuda Leib Steinman, R’ Shmuel Halevi Wosner, R’ Michel Yehuda Lefkowitz, R’ Chaim Kanievsky, R’ Nissim Karelitz, R’ Shmuel Auerbach, R’ Noson Tzvi Finkel - zichronam l'vracha and 26 other litvish Roshei Yeshiva:

"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."
*********************************************************************************

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).

Key Background

• 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.

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Rabbi Shmuel Feurst's Position (Chicago)

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.

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 Summary Psak:

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.

Alert: VAPERS- PFT testing is a must- (The Chinese Government is killing and maiming the Americans by a very coordinated plan-VAPING)

 RWJ Barnabas Health Corporate Care - Lakewood 

Open now until 5:00 PM

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.

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Monmouth Ocean Pulmonary Medicine

Specializes in pulmonary care and offers PFT services. Located at 456 Chestnut St, Suite 302. 

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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.

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UPDATE: Regarding the New halls in Lakewood- Ateres Esther and Ateres Blima, we notified them that we have many serious kashrus concerns with their choice of caterer.

 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.

Islamic radicalism countries-They will have their chance- מה שיעשה הזמן וכו'

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

 

Fresh / Frozen Blueberries Need Extensive Washing and Checking during any season of the year, regardless of the source- including cultivated ones.

 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.

“When Everyone is not Everyone”

 Synopsis of “When Everyone is not Everyone” by Shmuel Sackett

1. Background: Rising Tensions over Haredi IDF Draft

• 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.

2. The Reality: “Everyone” Doesn’t Mean Everyone

• 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.

3. The Toll on Reservists

• 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.

4. Haredim Under Fire

• 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.

5. The Overlooked Population: Israeli Arabs

• 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.

6. The Trust Argument Doesn’t Hold Up

• 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.

7. The Real Target: Haredim, Not Equality

• 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.

8. The Military Reality: It’s Not About Manpower

• 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.

9. Torah Learning is a National Defense

• 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.

10. Final Suggestion: True Equality or Stop Pretending

• 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.

---

Conclusion

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.

An Email re: Public letter to all

 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:

1. Financial Training – Every family should take financial education courses (such as through the OU). Basic financial literacy must become standard.

2. Live Within Our Means – We must stop pretending we can afford luxuries. Fancy weddings, designer shopping, and unnecessary spending are hurting us.

3. 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.

4. No Party Planners, No vorts (just a li'chaim), No catered Sheva Brochos.

5. Smaller weddings- no real flowers, one piece band, etc.

6. Shop Smart – Yes, it may be less convenient, but shopping smarter can save 30–50%. It’s worth it.

7. Close Overseas Seminaries – It’s an unsustainable luxury. Let’s be honest.

8. Buchurim should not go to Eretz Yisroel before getting married.

9. Job Shidduchim – Each shul should designate two members to connect job seekers with opportunities, and coordinate with others.

10. 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.

11. Daven for Siyata D’Shmaya – None of this can succeed without tefillah.

12. 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

A New York Assisted Suicide bill must be defeated now.

https://daattorah.blogspot.com/2025/05/stop-assisted-suicide-s138-in-ny-senate.html

 בס"ד

May 5, '25/  Achrei-Mos Kedoshim 5785

"Lo Sa'amod All Dam Rei'echa" (Kedoshim 19:16)

¶¶¶ Urgent Public Alert: ¶¶¶

Re: Stop Assisted Suicide S138 in NY Senate, ASAP

To All New Yorkers, and anyone else in contact with them:

Rav Shamshon R. Hirsch (d. 1888 CE) ZY"A taught us: The Truth never lost due to its opposition. The only times Truth has lost beyond recall were when its' advocates failed to properly articulate it and fight for it (see Collected Writings, vol.6, p.104).] One relevant example is lethal "Assisted Suicide" legislation, which preventably passed in NJ about seven years ago - by one single vote in each house of the Legislature.

Serving as a Shelucha DeRabbonon on this for many years, I ask you to publicize that in the wake of passage of Assisted Suicide by the NY  Assembly last week 81-67, we must unrelentingly fight it in the State Senate, where we have a fighting chance. This bill, S138, would enable doctors to give poison to "terminally" ill people who allegedly want to kill themselves.  This is state-sanctioned shefichus domim - downright murder. It would also invariably result in many others being killed as well 

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."

If you don't know who your legislators are, just call the NY Senate Switchboard: 518-455-2800, 9am-5pm.

Secondly, please urge all Democratic state senators not yet sponsoring this bill to oppose it (for a list, see below, or email TorahJewsForDecency@gmail.com) - since passage of this bill would ultimately result in the killing of many people who never wanted to die, including those incapable of making such decisions. 

Thirdly, urge all Republican state senators you can to actively expose the deceptive deadliness of this bill -- even according to the standards of those who support helping kill people who truly wish to kill themselves.

Do not be sidetracked by claims of various (flimsy) protections in the bill. All of them can be removed quietly within a few years. In fact, their presence in the bill actually makes it easier to pass it, R"L.

Now is the time to act decisively. The Orthodox Union, Agudath Israel, and Rabbinical Alliance of America all came out against this bill. All Orthodox leaders, advocates, and politicians need remember:

"יש קונה עולמו בשעה אחת"

עבודה זרה י"ז  --

Shatnez Alert

 

Strawberries- The ONLY ones that are reliable as insect free, is the KOSHER GARDEN Brand

 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 Lakewood Yungerleit carrying and pushing strollers in Lakewood on Shabbos

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:

• Rav Aharon Kotler zt”l was opposed to making an Eruv in Lakewood.
• Rav Shneur Kotler zt”l and Rav Matisyahu Salomon shlita maintained that the Eruv should not be relied upon.

Lakewood's Eruv is based on leniencies regarding:

• Whether the streets meet the halachic status of a reshus harabbim d’Oraisa.
• The acceptability of tzuras hapesach (posts and wires).
• Gaps in fencing or natural borders, etc.

 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

• Some reputable Eruv experts and Rabbanim permit its use and even maintain it l’mehadrin.
• Baalei battim and even some yungerleit follow poskim outside BMG (e.g., the Eruv in Flatbush is also controversial but widely used).

 B. Practical Pressure

• Young families with many children, especially when both parents go to shul or for meals, feel a strong need for strollers and diaper bags.
• Some rationalize: “If I don't carry, I can't go to shul, or my wife will be stuck home.”

 C. Social Shifts

• Once more people were seen using the Eruv, social pressure flipped. Early users may have felt awkward, but now non-users feel they’re the minority in many neighborhoods.
• Families moving in from other cities with established Eruvin (Monsey, Baltimore, etc.) often come with a default of using it.

 D. Lack of Clear Messaging

• Many young families were never told clearly why not to use the Eruv, or believe it's a personal stringency and not a communal standard.
• Some may be unaware that their Rebbeim do not rely on it.

 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.

• Backfire effect: Signs sometimes generate curiosity or a reaction of independence. ("Why are they pushing this so hard?")
• Polarization: It drew attention to the machlokes, and some decided to "side with the lenient view."
• Visibility: More people realized “everyone else is doing it,” even among Bnei Torah.
• Desensitization: Once people saw choshuve families with strollers and bags, the social hesitancy to carry faded.

 4. The Reality Today

• Many choshuve yungerleit carry not because they believe it's 100% mutar, but because they feel stuck between values and realities.
• Others genuinely rely on heterim from Rabbanim they trust.
• Some don’t realize it’s still a serious issue to many Gedolim in Lakewood.

 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.

 

Update-Due to the questionable kashrus standards in camps, every camp should be under a recognized reliable Hashgocha?

Just in-A gangster running a certain Bais Yaakov revoked a girl's acceptance after the father asked about the kashrus in the kitchen.

Did you inquire as to your childs camp Kashrus standard?
Is it acceptable?

Are there written policies for the acceptable hashgochas?
If yes?, obtain a copy.

What should I ask?
1- Who is in charge? Who sets the standards?
Any shailos that arise, who is the final Rabbinical authority?

Are they using any S. American  beef w/Alle/Mealmart or SBD?

Is there a Qualified Mashgiach in Charge?

2- Are the using "exclusively" pre-checked vegetables?
If yes?, who's vegetables? not most of them, but all brands that are being used!
If no?, Who is checking them?, is he trained? if yes? by whom?
Is it only being rinsed?

3- How about fruit? e.g. strawberries, blueberries, raspberries? What is the standard being utilized?

4- Bishul Yisroel issues- Convection ovens, steam kettles, etc.
Is bishul-yisroel for sfardim being addressed?
Is a shomer shabbos present in the kitchen at all times? [flames, ovens, etc]

5- Is yoshon, cholov yisroel, pas yisroel being strictly observed?
Hafroshs Chalah- who is responsible?

6- Who is responsible to check "all" deliveries coming in for compliance to the standards established?

7- Is there a properly trained experienced Mashgiach in the kitchen at all times?

8- Is the kitchen locked at night, Friday afternoon, etc? Who are all that have the keys?

9- Are the separate areas for dairy, meat, parve, etc? including sinks, etc?

10- Are all pots, utensils, etc clearly marked for dairy, meat, parve,?

11- Who is responsible for everything requiring seals?

12- ETC.?