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“When a one year old gets ill immediately after an MMR and a week later is diagnosed with kidney failure, doctor says coincidental. When a five year old gets some overdue vaccines and stops talking and eventually is diagnosed with autism, conincidence.”
Yes, that is exactly what it is. What possible reason could you have for doubting it?
” I know both of those people. And both of their parents say it occurred because of the vaccine. ”
I DON’T CARE what the parents say. How the **** would they know? What makes their <i>wild guess</i> better than anyone else’s? See, this is exactly why nobody should take you seriously. Because you’re the kind of illogical person who thinks having a sick child gives a person some kind of psychic power to know what caused the child’s illness. Unless they’re also doctors, parents know <i>nothing</i>. They have no way of knowing anything.
Another of your lies is that we have illnesses now that never existed before. Garbage. Every single illness we deal with now has existed for thousands of years. You’re like those people who think there was no cancer 100 years ago, or 1000 years ago. There absolutely was. And there were allergies, and autism, and adhd, and whatever else you worry about.
Health: truthishidden – So what was written on the death certificate? I highly doubt it was the actual virus.
truthishidden: Health: probably SIDS, it was probably only confirmed as a death from a vaccine long after the death certificate was done.
Me: “Confirmed”?! What confirmed, how confirmed? Here lies one of the biggest lies of the anti-vaxxers, the idea that incidents in the VAERS have been confirmed, that if it says 20 deaths were reported after vaccination it means someone has somehow verified that those deaths had some connection to the vaccine. That is absolutely false. VAERS is simply a list of reports. Some yukel with an agenda reports that a child was vaccinated, and a month later died. It goes in the list. Many reports do not come from doctors or nurses, but from parents or even from lawyers who are preparing to sue, so they want to be able to cite the report that they themselves made! There is no verification, no checking, whatever anyone sends in is likely to remain there forever.
Neville C, as far as I know and was always taught, the era of acharonim ends somewhere around 1800. I’ve never heard 19th century authors referred to as acharonim.
I did not write or imply that nobody after Shach & Taz is studied in Lubav. I don’t know how you jumped to that conclusion. But Lubav tradition is that <i>all</i> the generally accepted seforim until Shach & Taz were written with ruach hakodesh; after that there started appearing seforim that were written without it and yet hashgocha protis did not prevent them from becoming popular.
I wrote that the earliest sefer “not held of” in Lubav is Chayei Odom; surely the obvious implication is that there are no earlier seforim which have that status. I don’t know whether the Mogen Avrohom or the Pri Megodim were written with ruach hakodesh, but I do know that both are standard fare in Lubavitch.
NP, you ask how one knows if one has picked the wrong rebbe. Let me ask you how you know when you have boarded the wrong plane, or taken the wrong road. At first you don’t know. It may take some time before you notice that you don’t seem to be where you thought you should be, and you start to wonder a little, to look around you, to try to pick out landmarks, and figure out what is wrong. Eventually you realize what is wrong and you get off at the next opportunity and figure out how to get from where you are to where you thought you were going. But one sign is that, at least according to reports, and contra Neville, they <i>didn’t</i> learn Rashi, or even chumash. That ought to have tipped people off.
There is no mitzva to obey the CDC. Venishmartem does not require us to listen to any government or professional entity. The CDC are a source of information, nothing more. We listen to what they have to say and then form our own judgment.
Neville Chamberlain, almost all Lubavicher bochurim study for smicha; how do you think they could do that without studying non-Lubavicher Achronim? As I wrote, Lubavitch tradition is that everything until the Shach & Taz, i.e. until Chmielnicki y”sh, is beruach hakodesh. As far as I know the earliest sefer that is “not held of” in Lubavitch is the Chayei Odom, who is a post-acharon.
They say they’ve tested their product thoroughly and there’s no infection. If you trust them, then they’re excluded. The CDC are not the Sanhedrin; there’s no mitzvah to obey them. If you know something is safe, why not eat it? For instance if you grew it yourself, so you know it couldn’t be what sickened all those other people, would you seriously not eat it just because “the CDC said”?! Of course not. Ditto for Bodek, provided you trust their lab results.
ZD, the one that was to have been rerouted to Rome (but ended up landing in Israel on Shabbos) was due in an hour before shkiah, so I’m sure there were no shomrei shabbos on it (except maybe one or two who live right next to the airport, and had an emergency). I suspect that this was a factor in R Yosef’s decision to give a heter for it to continue into Shabbos.
The answer is that the shita is correct, but they picked the wrong rebbe. That’s all. How should they have known he was the wrong rebbe? Not from any one incident, but over time they could have realized that something is very wrong.
One warning should have been if the reports are true that they were discouraged from learning chumash, mishnayos, gemora, rishonim, shulchon oruch, etc. NO legitimate rebbe or system does that. And no, Neville Chamberlain, Lubavitch does not do that. Lubavitchers learn nigleh just like everyone else. Certain post-acharonim may be discouraged, but nobody before ca 1800. On the contrary, Lubavitch tradition is that all the commonly accepted seforim before the Shach and the Taz were written with ruach hakodesh.
Neville Chamberlain, there are no restrictions on sea voyages if you will get off before Shabbos. The issur on embarking on a voyage from Wednesday (except for a mitzvah) applies only if you are planning to still be at sea on Shabbos.
And the issur on traveling on Friday after noon (which I will point out this flight was <i>not</i>) only applies if you are not expected at your destination. You can’t show up somewhere an hour before Shabbos and say “surprise, here I am, throw another few potatoes in the cholent”. Nowadays with phones and instant communication that halacha is almost completely obsolete.
One that is definitely not a gateway game, but for the dedicated gamer has almost unlimited replayability, is Terraforming Mars. It’s a long game, longer than I usually have patience for, but it keeps drawing me in.
On the other end of the spectrum, something that’s light fun for all the family and can be played in ten minutes, is Looney Labs’ Find the Macguffin
Not mistakes I’ve made but that I hear others sometimes make:
“Yagdil torah veya’adir” (also in speech, “lehagdil torah ul’ha’adiroh”). There is no patoch under the alef. It’s “veyadir” and “ulhadiroh”.
“Yir’u es Hashem kedoshov”, should be “y’ru”.
“Nachaloh ovar al nafsheinu” means an inheritance; the correct word is “nachloh”, a stream.
Everyone is aware of the rule for a patoch under a ches at the end of a word (i.e. “Noach” rather than “Nocha”). Many seem unaware that the same rule applies to hei and ayin. For instance people say “gavoha” when they should say “gavoah” (pronouncing the hey because it has a dot in it).
And here’s one I used to mispronounce for many years, not in davening but in Tehillim: I used to say “ve’esh nish’koh beyaacov”, thinking it meant something like the fire “kissed”, i.e. singed. Only a few years ago did I realize it’s “nis’koh” as if it were spelled with a samech, meaning “burned”.
I mentioned Ho’aderes Veho’emuno. Chassidim, based on the AriZal’s instructions, say it every Shabbos and yomtov, and some also on chol hamoed. Some (such as Chabad) treat it so casually that they sing it at random occasions just like any other nigun. Yet minhag Ashkenaz is to treat it as so holy that it is to be said only on Yom Kippur; certainly, in this view, it would be wrong to sing it casually. Nahara nahara upashtei.
Smerel, I know which song you mean, and it is definitely from the AriZal, but some omit the last few verses, claiming those were added by Shabsai Tzvi. (There’s no basis for that belief, but it does exist. For reference purposes, the person I heard it from was an old Alexander chosid.)
Uncle Ben, this is not and never has been about charedim. It’s about shomrei shabbos, and there were a lot more than 20 on board this flight.
Or are you claiming charedim are (or should be) more careful than other observant Jews?! Why? It’s everyone’s shabbos equally; we don’t have different shulchon oruchs depending on the color or style of our clothing or which yeshivah (if any) we attended.
Gadol, that means long-haul flights are <i>better</i> than short ones, and need <i>less</i> of a safety margin for expected delays. So even if five hours is not enough for a one-hour flight it would be enough for a ten-hour one. Exactly the opposite of those who claim the longer the flight the more buffer time one should leave.
That’s ridiculous. If you want to make your own chumra you’re entitled, but you have no right to demand that others follow it. Five hours is enough buffer time to allow for all reasonable delays; more than that is an extraordinary event that one is not required to allow for, and is certainly not required to lose a day’s work for.
There is no difference between a long- and a short-haul flight. A 15-hour flight is no more subject to delays than a 45-minute one. On the contrary, the longer the flight the more chance there is to make up time lost to delays.
Of course flights are subject to delays, and booking a flight due to land an hour before Shabbos is just asking for trouble, which is why there were probably no shomrei shabbos on the flight that got the “heter” to land on Shabbos. But “double the time” for a flight makes no sense at all, anyone who promotes it is an idiot, and anyone who claims it’s a din is forging the Torah. <i>A fifteen-hour flight is no more subject to delays than a one-hour flight</i>. Unlike a car, once a plane is in the air it’s not affected by local weather. On the contrary, the longer the flight the more opportunity there is to catch up by flying faster if you catch a good wind. Either 5 hours is enough buffer time for a one-hour flight or it’s not; but if it is then it must be enough for a ten- or fifteen-hour flight. And to claim that a fifteen-hour flight needs a fifteen-hour buffer is ridiculous.
Those who flew on the 6:30 flight, due in at 11:40 Friday <i>morning</i>, obviously believed 5 hours is sufficient allowance for delays. In this case it proved inadequate, but what would you say if they’d left 10 hours and the flight ended up delayed 11? You’d be saying the same thing no matter <i>how</i> long they left. What are they supposed to do? For a lot of people it’s not practical to leave on Wednesday; they’re in NY to do business, to work, to have meetings, to do whatever, and you can’t tell them to lose the whole Thursday as well as Friday.
Some people limit the use of An’im Zemiros for the same reason nusach Ashkenaz limits the use of Ho’aderes veho’emuno — because of its extreme kedusha. The way it’s said in some shuls, at the end of davening, with half the people talking, folding their taleisim, or otherwise not paying attention, is truly not appropriate; if a rov sees that this is happening he should either move it to after shachris or stop saying it until people get the message.
The Frumguy, taking “ein od milevado” literally is not at all universal. On the contrary, this was the main point of difference between chassidim and misnagdim, and it goes two ways: The GRA and those who followed him held that tzimtzum is meant literally, and therefore “ein od milevado” is not to be taken literally, whereas chassidus held the opposite, that “ein od milevado” is meant absolutely literally, there really is nothing but Him, and therefore tzimtzum cannot be meant literally.
Chassidus taught that Hashem did not really contract Himself and create a space where He is not, but rather tzimtzum means He created us unable to perceive Him, so that we are under the illusion that we and everything we see is real and He is not real, when in fact the exact opposite is true, He is real and everything else, including ourselves, is not real.
The Baal Shem Tov’s view of hashgocho protis follows from this. If the world is real then there is room for the rishonim’s view that most things happen by themselves, and hashgocho protis is only for important people or events. But if there is literally nothing but Him then it follows that nothing can happen without His directly making it so.
This was all revolutionary 250 years ago.
Joseph, even if the penalty for blocking a driveway is harsh, I would say that al pi din, yes, you have the right to inform the government so long as your intention is merely to get the car moved, not to punish the offender. The fact that you know the offender will be punished as a result of your call is not your concern.
However midas chassidus (and Pareto optimality) in such a case would be to balance his huge loss against the small loss you suffer from being blocked in (or out of) your driveway, and not call, but pursue him in beis din for the loss he caused you.
Regarding a reasonable effort, technically as a matter of strict halocho I’m not sure this is even required, I don’t recall seeing it written down as a requirement, but hasechel nosenes, it stands to reason that it must be so; if he would have been willing to stop damaging you on his own, but you never gave him a chance to, then how can you justify getting him in trouble?
So what is a reasonable effort? First and most obviously, if it is at least as easy to call the driver as it is to call the cops, then it’s obvious that you must do so. But even if calling the cops is easier, it seems to me that so long as calling the guy and asking him to fix what he has done does not put a substantial burden on you, then you ought to do so. Obviously what is a substantial burden depends heavily on the circumstances, so you should probably call a rov and ask a shayla, just as you would in any other heavily fact-and-circumstance-dependent situation, such as kitchen or bedroom shaylos. That’s what a rov’s judgment is for.
People should learn hilchos mesirah in Shulchon Oruch before commenting; this is not something determined by feelings, but an actual halocho subject, just like hilchos shabbos.
If someone is causing you harm, e.g. by blocking your driveway, and you have made a reasonable attempt to get them to stop doing it and failed, you are permitted to call the cops, <i>so long</i> as your intention is not to have them punished but merely to have them stop the harm, e.g. by moving their car. So if 311 is going to send a tow truck you may call them, even though you know the person will also get a ticket. But if your <i>intention</i> is for them to get the ticket then it is mesirah and not permitted.
Joseph, he addressed it directly. He demonstrated conclusively that Edy’s assumption is incorrect.
It doesn’t matter what is written in any sefer, it’s still not true. Facts are stubborn things.
It doesn’t matter where it’s written, it’s not true.
“They used to be blue, but that changed, to dissociate from the Zionist flag. ”
This is definitely not true. Most taleisim had black stripes for centuries before there was a zionist flag (which is in fact based on those taleisim with blue stripes, but they were a minority).
I read somewhere a suggestion that the stripes on a talles come from the Roman toga, which had stripes on it. Thus it would make sense that sefardim, whose ancestors and traditions did not come from the Roman empire, would not have this custom.
Ubiquitin, the chickens are taken to a site, which of course is indoors, where people are working most of erev yomtov and all of the day after yomtov to process them. That is what happens. I know because I have seen it, but even without seeing it I would know simply because it makes no sense for this not to happen. How can you imagine that anyone would throw out valuable property when they are able to hire people to preserve its value? Any Econ 101 student knows that this is impossible, because the moment such an economic niche opens someone will move into it.
CS, I have actually heard someone claim that epidurals, or any other pain management during childbirth, are forbidden because the Torah says “be’etzev teildi bonim”! This is how ridiculous people get when they confuse a curse with a commandment. I asked this person whether he keeps everything that’s in the tochacha, ch”v. After all, leshitoso all of those terrible pesukim must also be commandments.
By the way, for those making so much out of the term “shi’abud”, a husband is also meshu’abod to his wife, for the value of the kesubah.
And he promises “va’ano EFLOCH…yosichi lichi, kehilchos guvrin yehudo’in DEFOLCHIN…linsheihon bekushto”, “I will WORK … for you, as is the LAW of Jewish men, that they WORK … for their wives in good faith”.
The key here is that shi’abud means an obligation, not necessarily slavery. Just as “kinyan” doesn’t necessarily mean property, and wives are obviously not property, since they cannot be sold.
Joseph, you don’t “know with certainty” that anything is chazer. You hold that it is chazer, and they hold that it is not. They are as entitled to their view as you are to yours, and halacha requires you to recognize and accept that, including, yes, by eating in their homes. And the halocho explicitly permits you to eat from their fleishige keilim, in which they have probably cooked the meat that you hold to be ossur. (If you don’t know what I’m referring to, do some research; it is not obscure.)
Joseph & laskern, if a competent rov holds that a piece of meat is kosher, and you hold it’s treif, you of course can’t eat it, you’re entitled to try to persuade him that his shita is mistaken, and you’re entitled to try to persuade those who follow his psak that he is mistaken. HOWEVER you may NOT impugn the observance or ne’emonus of those people or of the rov himself, you may not refuse to accept their eidus, and you may not refuse to eat in their houses, even from their fleishige keilim!
Therefore the same applies to eruvin. If you disagree with the psak on which an eruv is based you may not use it, and you may try to persuade people that your opinion is correct, but you MUST accept that those who use it are shomrei shabbos just like yourself. It is strictly forbidden to treat them as mechalelei shabbos, or to rebuke them for not accepting your opinion, since they are just as entitled to their opinion as you are to yours.
“Nonpolitical”, yes. It is accessible to all. What do you think is so difficult about directing the negative aspect of alcohol to negative things? That is what we have brains for.
1, Chazal never heard of the word “yarmulke”, and certainly never offered an opinion on its etymology. The ירא מלכא etymology, like most folk etymology, is absolutely false.
ubiquitin, what trucks? The chickens are collected and taken indoors to be processed. Why would you need a truck for that? You simply fill up a garbage bag and take it inside.
ylevi613, there is precedent in Lubavitch that one can say maamorim without officially being the rebbe. During the 9.5-year interregnum after the Rebbe Maharash passed away, before the Rebbe Nishmoso Eden officially accepted the nesi’us, both he and his brother the Razo said maamorim. Also the Ovrutcher Rebbe would say maamorim when he would visit Lubavitch, since for various reasons he couldn’t say them in Ovrutch. It’s also my understanding, though I’m not sure, that Reb Hillel used to say maamorim. So the Rebbe saying maamorim in the absence of his shver was not an “official” acceptance of the nesi’us. Bosi Legani 5711 signalled his willingness to function as a rebbe, but unofficially.
The most obvious prerogative of a rebbe that he did NOT do was to accept panim (kvitlach) in his own capacity. Instead he would take them to read at the Ohel. Every request for a bracha was answered with “azkiir al hatziyun”. This is not the way a rebbe behaves. No other rebbe ever did this. This is the way a go-between behaves; Moshe going up the mountain to convey the people’s words to Hashem.
Also at the table he would not sit at the head; that seat was reserved for the previous rebbe, and he would sit at the right. Again this was a sign of a reluctance to publicly and officially acknowledge that he was now the rebbe.
Wearing a shtreimel would be a very public statement that he was the rebbe, so he did not do it. Therefore I don’t believe the story that circulates that he asked the old rebbetzin for it.
However, I can easily believe that had he asked she would have refused. It became public knowledge during the court case that the old rebbetzin never approved of him, and never made peace with the fact that he was the successor, to the extent that in her will she instructed that he not say kaddish for her. This was not widely known before then, which is why there is a small contingent of Nechama Dinas in Lubavitch, all born in the ~14 years between her passing and the court case, but there are few if any born since then. Once chassidim knew how she really felt about the Rebbe they stopped naming after her.
As for the Rashag, it took approximately three years for him to accept that his attempt to become rebbe had failed, but after that he was absolutely devoted to the Rebbe. When the Rebbe was not invited to Barry’s wedding, the Rashag declared that he would not go either, but the Rebbe insisted that he go and be happy. At the farbrengen before the wedding the Rashag was very emotional about the situation, and the Rebbe was encouraging him to try to be happy.
WolfishMusing, you are simply incorrect. There is no such thing as “an area within a karmelis that you can carry in”; I can’t imagine where you could have seen such a thing mentioned, since it doesn’t exist. The rabbonon forbade carrying in a karmelis, and did not make any exceptions. An eruv is by definition a reshus hayochid. That’s its entire point and purpose. You create a reshus hayochid in a karmelis or a reshus horabim and you can carry there. But midrabonon the reshus hayochid that you make in a reshus horabim must consist of more than just four strings on four poles, whereas in a karmelis that is sufficient.
Gaon, I don’t understand your question. Delosos, by definition, are put up only at the end of the road, at the entrance to the city. So the delosos on Ave Y close off Ocean Parkway; what more could you want?
Alcohol is Hashem’s gift to man. Not only does moderate drinking make one happy, it is also a miracle drug, good for the brain, the heart, and everything else. But the cup is מלכות, which contains within it a negative side, אף וזעם, that comes out when one drinks without control. One must use the power of the intellect, כח הבינה, to control not only the quantity of ones drink but also how one directs and utilizes the feelings that come from a moderate dose. Does one direct them to the right or to the left, to happiness or to anger. The negative side must be directed to the kelipos, and the positive side to serve Hashem with simcha.
(Based on the kavana that the Baal Hatanya wrote in his siddur to have when spilling the makkos on Pesach. Since he generally did not include kavanos, this one exception must be meant to be accessible to all.)DaasYochid, what’s the difference between a house and any other eruv? Every eruv is by definition a reshus hayochid. If you could not make a reshus hayochid in a reshus horabim then you could not carry in a house. The answer is that min hatorah of course you can make an eruv, even a flimsy one consisting of nothing more than four strings, in a reshus horabim. But the rabbonon said if it’s a reshus horabim you need more than that. You can make an eruv, but it must be stronger than four strings. Only for olei regel did they permit the bare minimum, passei biro’os, but for everyone else they said you need something more. Precisely how much more is discussed by the rishonim, but lechol hade’os if you have rov mechitzos, and tzuros hapesach to fill in the gaps, and delosos across the main road, it’s OK.
It’s not true that an eruv doesn’t work in reshus horabim. If it were true then you couldn’t carry in your house!
What is true is that, MID’RABBONON, an “eruv” consisting only of four poles and four strings doesn’t work in reshus horabim. You need more than that. How much more is not clear, but certainly if the majority of three sides is made of solid mechitzos, and any road that is reshus horabim has doors installed that can close it off, then is effective even mid’rabonon.
DaMoshe, the requirement (according to those rishonim who hold there is such a requirement in the first place) is clear: the 600,000 must pass through BECHOL YOM. Every single day, not once a year.
R Moshe was very misinformed about Brooklyn’s population. He originally wrote with certainty that Borough Park and Flatbush alone have 600K each, and the whole Brooklyn has more than 3 million. This wasn’t the case. This is just one of *many* instances where his knowledge of the metzius was incorrect, because he was misinformed by those on whom he relied for such information.
As for where the whole 600K thing comes from, it is a mystery; we can only assume there was a girsa of the gemara that the Ashekenazi rishonim had, which did list such a requirement. (A girsa has been found that says there is no reshus horabim in Bovel, but not why.) But be it as it may, the overwhelming majority of rishonim and geonim held this way, so it’s difficult to argue that the halocho should not follow them. The most we can say is that someone who wants to be mehader bemitzvos should be machmir like the minority of rishonim who held there is no such requirement.
Yes, before 1950 Lubavs mostly wore casquettes and other hats, but not shtreimlach.
The last rebbe wore a fedora because at the time it was modern, and he used to dress modern as part of his attempt to pass as a normal person. Once he became rebbe the chassidim tried to emulate him, so this ironically became frozen in time as the Lubav look.
For a comparison see the example of the Quakers, who in the early 18th century adopted a “plain” dress and manner of speech in order not to stand out, and then stuck with it as the fashions changed around them, so that 100 years later their “plain unobtrusive” dress and speech made them stick out like sore thumbs. Eventually they realized that they were achieving the exact opposite of their purpose, so they dropped it.
I’ve heard the story about the shtreimel, but don’t believe it. It’s perfectly true that his mother-in-law never approved of him, so the idea that she refused to give it to him is plausible, but I don’t believe he ever asked for it in the first place, because it’s inconsistent with the rest of the way he treated the nesi’us. He always acted and spoke as if he were not really the rebbe, so he would not have worn a shtreimel, which in Lubavitch was always reserved for the rebbe.
1 & shuali, the ירא מלכא etymology is false. There is no question whatsoever that the word comes from Polish & Ukranian, though every dictionary I’ve seen traces its ultimate roots not to Latin but to the Turkish word for a raincoat. As for the Iranian gentleman you spoke to, perhaps his father called it a yarmulke, but I guarantee you his grandfather did not, unless he was a Yiddish-speaking immigrant to Iran.
ubiquitin, it is simply not true that most of the chickens are thrown out. The vast majority are processed within 72 hours and then frozen for future use. If it made economic sense to throw them out then that would be the right thing to do, but most of the time it doesn’t make sense, so it doesn’t happen.
You don’t see a fridge at kaporos operations — but neither do you see piles of shechted chickens waiting to be dealt with. The shechted chickens are regularly collected and taken somewhere to be processed.
It’s not true. Children left alone do not learn language at all, and lose the ability to learn it even when they are rescued.
Lubavitchers never wore shtreimels. Only the rebbe would wear one. The last Rebbe didn’t wear one because he maintained throughout his life that his shver was still the rebbe and he was just a sort of go-between. That’s why he took all kvitlach to the Ohel to read, which no Lubavitcher rebbe before him ever did.
It wouldn’t matter if Ocean Parkway were a rh”r mid’oraisa, since the new eruvin that were put up about fifteen years ago include delosos that close off Ocean Parkway at Ave Y. These are closed from time to time.
“The films showing sanitation workers cleaning up show bags of dead chickens piled high and some exploding as the garbage truck mashes them down.”
This is simply not true. There are no such films. These are bags of ordinary garbage, including some dead chickens.
There may be some small operations that can’t find anyone to process the few chickens they have, so they have to throw them out, but it is absolutely not the normal case. All the big operations have people working all night erev yomtov and all day motzei yomtov cleaning and kashering as many chickens as they can, so they won’t have to be thrown out when the 72-hour deadline comes.
Even if they were thrown out, though, I don’t see how that is anyone’s business, or why anyone would have a problem with it. Let’s suppose that the cost of processing the chickens in time is greater than their value; in that case it would make sense to throw them out. It would in fact be bal tashchis to spend so much money to salvage them that with the same money you could buy more fresh chickens when you need them. Usually that’s not the situation, but if for some reason it is then throwing them out would be the right thing to do.
Chickens at a slaughterhouse are not fed before being slaughtered. You want their stomachs to be empty. Kaporas are no different.
Those claiming they’re all thrown out are lying through their teeth. It is just not true. Of course there are always some neveilos & treifos, which have to be thrown out; the same is true at slaughterhouses, or anywhere chickens are processed. But these numbers are obviously small; these are not the kaporos chickens, since if your chicken is neveila or treifa you are not yotzei and have to do it again.
With the kosher chickens, as many as possible are processed on erev yomtov and the day after. Of course any left over that could not be processed within 72 hours of shechita have to be thrown out, so probably you will see some in the garbage tomorrow. There is nothing else to do with them. (No, City Harvest will not take them.)
Of course it is the operators’ responsibility to clean up the site when they’re done with it, or to arrange for it to be cleaned up. But so long as the mess left behind is no worse than is routinely left by parades and other public events, there can be no talk of chilul hashem. In Crown Heights just before Rosh Hashana there’s always the West Indian parade, which leaves a lot more mess than kaporos does.
The poskim’s concern about the kashrus of the shechita is no longer an issue, because the rabbonim have taken it in hand. I have personally seen rabbonim at 4 or 5 in the morning checking the shochtim’s chalofim.
AviK, in Europe we also had internal autonomy. The kehilla managed its own affairs and so long as the taxes were paid the government did not interfere. That is not sovereignty.
Re Resh Lokish, I had a quick look at the amud and couldn’t find anything like your claim. I see RL complaining that the Jews of Bovel didn’t come up with Ezra, but I don’t see anything about conquering any territory, let alone more of it. Because of course Ezra & Co didn’t conquer anything at all. They merely moved to EY to live there under foreign rule, just like yidden did under the Ottomans.
Joseph, nothing in the video you linked indicates anything even slightly untraditional happening during selichos. It shows people dancing and singing Rachamono De’onei, which is a 100% traditional and a holy Jewish minhag, after selichos. I do so, my father does so, and my zeideh, elter-zeideh, and elter-elter-zeideh, etc., all did so, and if you have a problem with it then I have no interest in whatever religion such criticism comes from, because as far as I’m concerned it’s not Yiddishkeit.
If you have information that this was going on during the selichos feel free to post it, but until I see evidence I am going to assume you’re just making it up.
Neville, until you can point to something that is objectively contrary to some jewish law, teaching, or value, nobody’s approval is needed. Nobody ever asked a rov whether it was OK to install electricity in his house, or indoor plumbing.
akuperma, the OP was asking not about the text of the tefillos, but about the “nusach”, i.e. the melodies. This Ashkenazi chazonic tradition is known (obviously hyperbolically) as “misinai”; more likely it goes back to a few centuries before the Maharil, since it was already traditional then. In other words, probably 12th century at the latest. Considering that the known history of Jews in Ashkenaz doesn’t go much further back than the 10th century, this is old.