Agreed with @IsaacMoses. I saw that release when it came out last month and was very confused by it. First it says that the OU opposes the bill, but it doesn't say anything that they actually oppose. It just lists a bunch of things they don't oppose.
@ShmuelBrin Oh sorry I only half read your question here! I though you were asking why we can't play with non-kosher animals
@ShmuelBrin Did you look up any of the mareh mekomes there? Yerushalmi Shabbos end of Perek 9, Chullin end of Perek 3 and Maharsha there
@ShmuelBrin Chullin doesn't seem to have anything to do with it. Here's the Yerushalmi. R' Yehuda says that one may not play with Kosher foods. Pnei Moshe explains "because they were only given to eat".
@ShmuelBrin NP, also note that the Sicha is not saying we can't play; it's quoting the discussion there in trying to place the role of the Kashrus signs etc. but I'm not sure what the Halacha is. Also this is regarding edible foods, not, say stuffed animals. (Would be interested to know though, because for my kid (1 years old) everything is a toy :-)
the way the question is phrased it is unnecessarily antagonistic. I am suggesting that you rephrase it to be less politically charged and less antagonistic. I see that you are new to Mi Yodea, so let me say welcome. Here we strive to be welcoming to Jews from a variety of backgrounds and hashkafic leanings. Questions should be worded in such a way as to not be antagonistic to folks from other hashkafic view points. — Rabbi Michael Tzadok21 mins ago
Click "leave" in a chat room; you'll still be listed as in it on the list of users that appears for that room in the list of rooms that appears after you click "leave". This is true even if you reload that page after a minute.
NOTE: This is not reproducible at the moment: it occurs sometimes, bu...
@msh210 I think so. I don't bop in and out of chat rooms much, but when I've tried to use this feature, I've been unsatisfied with the results (possibly due to impatience), so I don't tend to trust it much. If I used it more, I'd be more interested in acquainting myself more with its particular behavior.
@SethJ If it was going to be a serious question, it would acknowledge its POV and scope up-front and express a bit more sensitivity to those who might naturally be offended. As it is, it reads (to me, at least) as an attempt to provoke controversy.
@SethJ That said, FTR, I disagree with thesetwo comments. If something is a minhag, that's no reason not to ask about it here.
@SethJ This comment reinforces the stance of assuming a controversial POV without acknowledging it (or citing a source), as does this one. I endorse all of RMTz's comments.
@SethJ Not sure what you mean, then. It's a poor question (you agree?), so many (including me) downvoted it. It reads like an attempt to provoke, so it got closed. Beyond those two responses (and a few comments ...
... justifying them), I haven't seen any response that would indicate feathers a-rufflin.
@SethJ Edited a la my and @msh210's response. Removed my downvote. I won't upvote, though, as I am not interested in being mechazek a position that I see as opposed to hakarat hatov to the Ribono Shel Olam.
(Oops. Have I tipped my hashkafic hand?)
@msh210 No objection to deleting the comments about the previous version of the question.
(Further hand-tipping) I was very tempted to leave a pseudo-answer comment suggesting certain quotations in Parashiyot Shelach and Korach, but I'm restraining myself.
@msh210 I see. Like that, the assumption's sufficiently supported, but I think my request for even better support stands, as does my parenthetical consequence.
@msh210 Just missed the edit deadline. Could you please change it to Yaakov, welcome to Mi Yodeya! Your question seems to guess that selichos should be said and then asks which. Could you [edit] in a source supporting this assumption? (It seems to me that if you find a source that selichos should indeed be said, you'll probably also have found a source for which to say.)?
Though some notable rabbis, both in Israel and the Diaspora, differ and insist on strict observance on the 5th of Iyar no matter what; (see torahmusings.com/2011/05/…); but the standard official position is as Isaac stated, whether in Israel or outside. — ShalomMay 9 '11 at 14:55
@msh210 ...in that case, yes, some will fast even if not antitziyoni (and perhaps even if tziyoni. I'd not at all be surprised to find there are tziyonim who fast on b'hab even if it's Yom Haatzmaus).
@IsaacMoses True. Site regulars who saw it already may look for it; otherwise, it will unlikely attract much immediate attention. Of course, it will last on the site and attract eventual attention in dribs and drabs, and maybe a good answer.
@msh210 I think that's a stretch, given that it's restricted to a minority opinion, during certain years. (Incidentally, I wonder which opinion's day the mourners mourn on. If it's the "always-5-Iyyar" one, I hope that when it falls on a Friday, they're careful to put their fires out well before Shabbat.)
@msh210 There's a certain user that would probably love to upvote this question if he knew about it and could presently vote.
@IsaacMoses I'm not saying you should; I haven't. But I think we can get a good answer. Thanks to you and @msh210 for taking pains to make it a viable question.
@msh210 (and @IsaacMoses), I was just incorporating his comments into the question in as natural a way as I could.
Taanis Yom HaAtzamos is approaching - what selichos should be said on such a day of mourning?
