Horowitz (d. Tiberias, 1630) offers the earliest written source explaining the significance of allusions to fish in relation to this custom. In his eponymous treatise, Shelah (214b), he writes: Fish illustrate man's plight, and arouse him to repentance: "As the fishes that are taken in an evil net" (); Fish, in that they have no eyelids and their eyes are always wide open, allude to the omniscience of the Creator, who does not sleep. Rama Rabbi Moses Isserles (Krakow, d. 1572), author of the authoritative Ashkenazi glosses to the Shulchan Aruch, explains: The deeps of the sea allude to the existence of a single Creator that created the world and that controls the world by, for example, not letting the seas flood the earth. Thus, we go to the sea and reflect upon that on New-Year's Day, the anniversary of Creation. We reflect upon proof of the Creator's creation and of His control, so as to repent of our sins to the Creator, and so he will figuratively "cast our sins into the depths of the sea" (). Opposition to the custom The Kabbalistic practise of shaking the ends of one's garments at the ceremony, as though casting off the qliphoth, caused many non-kabbalists to denounce the custom. In their view, the custom created the impression among the common people that by literally throwing their sins they might "escape" them without repenting and making amends. The maskilim in particular ridiculed the custom and characterized it as "heathenish". A popular satire from the 1860s was written by Isaac Erter, in which Samael watches the sins of hypocrites dropping into the river. The Vilna Gaon also did not follow the practice. Shulchan Aruch HaRav states that it is prohibited to feed wild animals on Jewish holidays, and some rabbis say that throwing bread into a body of water with fish on Rosh Hashanah is also prohibited. Shulchan Aruch HaRav also states that it is prohibited to carry unnecessary items in a public domain on Jewish holidays, and some rabbis say that carrying pieces of bread to a body of water would be prohibited on Rosh Hashanah. Mainstream acceptance today Today, most mainstream Jewish religious movements view tashlikh as acceptable. It is generally not practised by Spanish and Portuguese Jews, and it is opposed by the Yemenite Dor Daim movement and by a small group of followers of the Vilna Gaon in Jerusalem.