I would like to add that great Britain and what remained British North America (eventually Canada) had a much easier time seeing the end of slavery. And notice that Canada eventually became free and independent (except in name only) without any bloody revolution.
Rabbi Avi Grossman writes:
Concerning the post on English, see Igroth Moshe, OH 5:10, in which R’ Moshe references Megilla 9b, which explains why, of all languages, the Torah may also be written in Greek: Noah blessed Japheth that his beauty would dwell in Shem’s tents, and Javan (Greece) was Japheth’s fourth son, and his language was the finest. It so happens that Ashkenaz is mentioned as the firstborn of Gomer, Japheth’s firstborn, and therefore it was fitting that this blessing, that the Torah be transmitted in Japheth’s language, should also apply to the Ashkenazic, i.e., what became Yiddish. Indeed, as he points out there, the language of the major Yeshivot in Israel and the western world was Yiddish. (I will leave aside the issue that it seems that the original Ashkenaz is not the forerunner of Germany, but rather somewhere in western Asia — see my post about that.) If R’ Moshe is correct, then English, which is a descendant language of German, should also enjoy a partial blessing, and thus also be fit for the transmission of Torah. Indeed, English is now the language of instruction in THE largest yeshivas in America and in some of the largest in Israel.
Also, see Igroth Moshe YD 4:38 for the nuance of R’ Moshe’s approach.
You shall not do so [to the Lord your God]: to burn sacrifices to God in any place you choose, but rather at the place that He will choose. Another explanation is: “And you shall tear down their altars… and destroy their name… [but] do not do so [to the Lord your God]”; this is an admonition [addressed] to one who would erase the Name [of God from any writing] or remove a stone from the altar or from the courtyard (Mak. 22a).
But only to the place which the Lord your God shall choose from all your tribes, to set His Name there; you shall inquire after His dwelling and come there. There you shall bring your burnt offerings, and your sacrifices, and your tithes, and the separation by your hand, and your vows and your donations, and the firstborn of your cattle and of your sheep.
Not yet, says Rabbi Grossman.
Throughout the Second Temple period, they had many chances to restore the Ark and never felt the need to do so. Hashkafically, there is very good reason why they did not: The testimony was for a covenant that had been renewed, and had been replaced by different items.
Rabbi Avi Grossman weighs in on the question posed:
Concerning why they like to leave EY after studying in yeshiva and say it is how they believe the Redemption will unfold::
1. The Jewish practice of trying to intellectually justify the behavior of the masses, like Reb Levi Yitzchak tried to justify what God’s children do and see the good side. I do not agree wit Shatmar’s views on these matters, but they did have some utility once upon a time. The whole issue of the three oaths, despite not being halacha, was useful sometimes when the gentile oppressors were ready to lash out to Jews because of imagined insurrections, and even R’ Zonnenfeld used it to mollify the Ottomans.
2. Normal psychological defense mechanism when confronted with a challenge to change one’s entire life.