The custom of pulling at the ear after sneezing-Myth, superstition, or authentic Jewish custom

The custom of pulling at the ear after sneezing-Myth, superstition, or authentic Jewish custom:[1]

Some individuals, and God-fearing Jews, have the custom of pulling the [left[2]] lobe of their ear after sneezing.[3] Some pull at the full length of both ears, and not just at the earlobe.[4] Others pull at the top part of the ear.[5] Some also recite the verse of “Lishuasecha Kivisi Hashem” upon pulling at the earlobe.[6] Others do not say this verse.[7] Some only pull at the ear upon sneezing when speaking of a deceased individual[8], or whenever they speak of a deceased individual even not upon sneezing. There is no known source for this custom neither in the Talmud or Poskim. Accordingly, some Poskim[9] negate its practice, claiming that doing so is considered the ways of the Gentiles [i.e. Darkei Emori] being that it has no logical reason behind it, and therefore one is to avoid doing so.[10] Practically, however, those who received such a tradition may continue doing so, and its practice does not involve Darkei Emori[11], and so was practiced by the Rebbe Rashab, Rebbe Rayatz, and some say also by the Rebbe, as brought next.

The custom of the Chabad Rabbeim and the Chabad practice: The Rebbe Rashab was accustomed to pull at the full length of both ears upon sneezing, although he did not recite the verse of “Lishuasecha Kivisi Hashem.”[12] The Rebbe Rayatz was accustomed to pull at the top part of the ear.[13] ]Some emphatically claim that the Rebbe himself was not accustomed to pull at his earlobe at all after sneezing.[14] Others, however, claim to have seen the Rebbe do so inconspicuously. Practically, some Chabad Chassidim are accustomed to pull at their ear after sneezing, while others are not accustomed to do so, and each may choose as they see fit.]

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[1] See Sefer Itush Behalacha

[2] Rav Mondshine in Kefar Chabad magazine 1028 p. 16, in name of Rav Yaakov Landa, that he is almost positive that so demonstrated the Rebbe Rashab

[3] Custom mentioned in Mishneh Halachos 12:137; Custom mentioned by Rebbe Rashab, brought by Rav Eli Landa in Heraos Ubiurim Kefar Chabad Vol. 229 p. 94 and by Rav Mondshine in Kefar Chabad magazine 1028 p. 16, in name of Rav Yaakov Landa, and in name of Rebbe and Rebbe Rayatz; Ein Lamo Michshol 3:6

[4] So told the Rebbe Rashab to Rav Yaakov Landa, and so was the personal custom of the Rebbe Rashab [Rav Eli Landa ibid in Hearos Ubiurim ibid; Rav Mondshine in Kefar Chabad ibid]

[5] Rav Yehoshua Mondshine in Kefar Chabad magazine 1028 p. 16 in name of Reb Shlomo Chaskind that so he was told by the Rebbe in name of the Rebbe Rayatz

[6] M”A 230:6; Rashal in Yam Shel Shlomo 8:64; Shelah Shaar Haosiyos Os Hei; Sifra Detzeniusa Parshas Teruma p. 174;  Taamei Haminhagim 706 in name of Zechor Leavraham 2:20

[7] Kaf Hachaim 230:20; Minhagei Chasam Sofer 1:46; Custom of Rebbe Rashab, as transmitted by Rav Yaakov Landau

[8] Otzer Minhagei Yeshurun 39, p. 92; So told the Rebbe Rashab to Rav Yaakov Landa that so is the widespread custom, even though the Rebbe Rashab later negated it

[9] Mishneh Halachos 12:137 “This is not a Jewish custom, and is certainly not a custom of meticulous Jews [i.e. Vasikin]…to recite ”Bless you” after a sneeze we have heard of, however what does this have to do with pulling at the ear, and one should not do so due to it being the ways of the gentiles”

[10] See Rama Y.D. 177:1; Admur 301:33; Mishneh Shabbos 67a; See Rama Y.D. 178:1 “This is only forbidden if the clothing of the gentiles are worn by them for sake of frivolity [pritzus] or it is a gentile custom that has no logic behind it, as in such a case there is room to suspect that the custom derives from the Emorite customs, and that it derive from practices of idolatry passed down from their forefathers.”; Maharik 88; See Kapos Temarim Yuma 831 and Chavos Yair 234 that Darkei Emori applies towards practices that the gentiles developed as a result of idolatry, that they believed that these actions invoke their G-ds to give assistance. See also Ran on Shabbos 67a; See Admur 301:33 “Any medical treatment that works in accordance to Segulah [i.e. supernatural causes] rather than natural cause and effect [i.e. scientifically based] does not contain the prohibition of Darkei Emori so long as it is recognizable [to the onlookers] that it’s intent is for the sake of healing”; See Igros Moshe E.H. 2/13; Y.D. 4/11-4; O.C. 5/11-4

[11] See Hagahos Maimanis Avoda Zara 11:1 in name of Yireim 313; Beis Yosef Y.D. 178; Sheiris Yaakov 12; Darkei Teshuvah Y.D. 179:30; Rashba 1:167; 825; 2:281; Halef Lecha Shlomo Y.D. 115; Talumos Leiv 3:57-3

[12] Heraos Ubiurim Kefar Chabad Vol. 229 p. 94 in name of Rav Eli Landa, in name of his father Rav Yaakov Landa, in name of the Rebbe Rashab; See also Rav Yehoshua Mondshine in Kefar Chabad magazine 1028 p. 16, in name of Rav Yaakov Landa, in name of the Rebbe Rashab

[13] Rav Yehoshua Mondshine in Kefar Chabad magazine 1028 p. 16 in name of Reb Shlomo Chaskind that so he was told by the Rebbe to be the custom of the Rebbe Rayatz

[14] Rav Yitzchak Yehuda Rozen in article printed in Hamodia Torani 045