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Chapter 2: The categories of Hazard restrictions

1. Logical and scientifically based dangers:

Many of the dangers mentioned in the Talmud and Poskim and recorded in this book, are scientifically based, and logically understood. The reason that they are nonetheless recorded as prohibitions is to teach us that a person does not have the right to choose to perform these actions anyways, and endanger himself and put himself at risk, as explained in Chapter 1 Halachas 1. For example, it is forbidden to leave a pit without a fence surrounding it, lest one falls inside, and one does not have the right to say that he is willing to take the chance. The obligation to beware of matters of natural and logical danger is not limited to the list of dangers mentioned in the Talmud and Sefarim, and also extends to any matter that is considered potentially dangerous by the populace and safety professionals. For example, while no Jewish literature discusses the necessity of looking at both sides of the street before you cross, it is obvious that you must do so to protect your life, and certainly this is included in the general obligation of guarding one’s life, no less than the matters of danger listed in the Talmud. There are many examples of such kind, such as being cautious of fires and following guidelines which are recommended and implemented to prevent house fires, such as having a smoke alarm and having a fire extinguisher, and doing fire drills, etcetera, etcetera. Accordingly, it is understood to the reader that there are hundreds if not thousands of safety adherences, that are known to the populace and recommended by safety professionals, such as doctors, Hatzalah, the Red Cross, governments, and police departments, which are equally obligatory to be followed by a Jew, despite them not being explicitly recorded in the Talmud. It is beyond the scope of our Sefer to list all of the recommended safety precautions and safety hazards that fall under this category, as our Sefer comes to list only the hazards explicitly written within the Poskim. However, nonetheless, no leniency should be learned regarding these, and every recommended safety precaution should be measured versus the risk and brought to a Rav to rule regarding whether one is obligated to follow it due to the general obligation to guard one’s life. See Chapter 1 Halacha 2D regarding the law by low-risk dangers!

2. Segula and supernatural dangers-Ruach Ra’ah, Mazikin, and Shin Daleds [i.e. demons]:[1]

A. Introduction:[2]

In addition to the natural and scientifically understood risks and dangers that one must beware of, there are also numerous supernatural [i.e. Segula] dangers which one is equally required to beware from. Many such dangers are recorded in the Talmud and Poskim, especially in the writings of Rabbi Yehuda Hachassid. As a general rule, Judaism believes in risks and dangers to the physical body from certain actions even though they have no scientific or natural connection to the danger, and a Jew is required to suspect for these recorded dangers.[3] Furthermore, it is possible that by some of these dangers, the dangerous effect is not to the physical body, but rather to the soul, as explained next.

Is the danger physical, for the body, or spiritual, for the soul: It is possible that by some of the listed supernatural dangers, the dangerous effect is not to the physical body, but rather to the soul.[4] So not just for example, due to it one can suddenly lose all his motivation in serving God in prayer and Torah learning.[5]

B. Ruach Ra’ah:[6]

One of the more common supernatural dangers is a danger due to reasons of Ruach Ra’ah, or the evil spirit. The concept of Ruach Ra’ah is mentioned in many areas of the Talmud[7] and Poskim[8], and is the source behind many of the supernatural dangers found in Jewish literature.

What is Ruach Ra’ah: The concept of Ruach Ra’ah refers to the evil soul of a demon or demon like figure.[9] So, one who has been taken over by a Ruach Ra’ah means that he has been taken over by a demon like figure, which causes him to lose his mind.[10] [This is similar to the concept of a Dybbuk which we are familiar with.]

Its level of danger: Having a Ruach Ra’ah enter a person is considered a dangerous condition for which one may Daven for such a person on Shabbos.[11] However, it is not necessarily considered a danger for which one can desecrate Shabbos on its behalf, and hence one may not transgress even a Rabbinical prohibition on its behalf.[12] Some Poskim[13] rule that although a person will not be actually harmed if he transgresses one of the Ruach Ra’ah dangers on mere occasion, if he does so often, he will certainly be harmed.

Must one even today guard the dangers of Ruach Ra’ah? Some Poskim[14] rule that one no longer needs to beware of dangers that are due to Ruach Ra’ah.[15] Practically, however, the Poskim[16] negate this opinion and so is the custom. [As for those sources which negate the concept of Ruach Ra’ah today, most can be explained to refer to specific types of Ruach Ra’ah, while other types exist even today. Accordingly, some Talmudic warnings due to Ruach Ra’ah are indeed omitted from the Poskim and no longer need to be followed, while others exist even today and must be guarded, as stated in the Poskim.[17]]

C. Demons and Mazikin:

The existence of Demons is mentioned through scripture[18]  and the Talmud[19] and Poskim.[20] Some even say that the concept of Ruach Ra’ah in Chazal refers demons.[21] Some Rishonim[22], however, held that the entire concept of demons is fiction. However, the Poskim[23] negate this opinion. It is hence imperative for a G-d fearing Jew who believes in the Torah and in the word of the Sages to believe in their existence.[24]

Do demons and their dangers exist even today? Some Poskim[25] rule that one no longer needs to beware of dangers that are due to Ruach Ra’ah, and seemingly the same would apply likewise to demons.[26] Practically, however, the Poskim[27] negate this opinion and so is the custom. [As for those sources which negate the concept of Ruach Ra’ah today, most can be explained to refer to specific types of Ruach Ra’ah, while other types exist even today. Accordingly, some Talmudic warnings due to Ruach Ra’ah are indeed omitted from the Poskim and no longer need to be followed, while others exist even today and must be guarded, as stated in the Poskim.[28]]

D. To instill fear onto the public:[29]

We sometimes find superstitious practices that were enacted by the sages without any reason for danger whatsoever, neither physical or spiritual, and were simply done to instill fear onto the people.

3. Ayin Hara based dangers:[30]

The concept of an evil eye is discussed in many areas of Jewish literature, including the Talmud[31], Midrash[32], and Shulchan Aruch[33], and is a real power that can affect another person negatively. One needs to be very careful to beware from an Ayin Hara.[34] An Ayin Hara can lead to death of a person.[35] In fact, the Talmudic Sage, Rav, stated that he visited a cemetery and discovered that 99% of people die before their time due to the effect of the evil eye that others cast on them.[36] The Maharal of Prague writes that the eye is like a flame thrower, and has ability to burn things that it looks at in a negative way.[37] Thus, it is clear, that the innocent looking stare which seemingly makes no trespass into another person’s privacy, in truth has ability to trespass his privacy in the most intimate of ways, that physical trespassing can never reach. It is for this reason that the Sages and Poskim severely warned against staring at a person in a way that can cause an evil eye to befall him, and one who does so transgress the prohibition of Hezek Reiyah. This practically means, that not only may one not stare at another person and think of him bad and evil thoughts, but he may not even think neutral thoughts that can lead to an evil eye, such as to think about all of his blessings, how rich he is, how beautiful he looks, which often brings a spark of jealousy or judgment. Emphasizing a person’s blessing can cause a reverse effect above, that his blessing be removed.

Avoiding the evil eye:[38] The above concept of an evil eye and its subsequent laws is only applicable to the perpetrator, however, the victim, can avoid the evil eye, even if another person placed it on him. This can be accomplished through completely removing one’s mind from the matter, and not contemplating it. One who contemplates the evil eye, and enters paranoia that people are casting it upon him, causes the damage to befall him. One, however, who ignores the evil eye, and remains steadfast that it has no true power over him, can deflect any of its damage. [The Rebbe on various occasions discussed the necessity of ignoring the evil eye and removing one’s mind from it.[39] This however does not mean that its potential does not exist, and thus all the above laws brought in Halacha relating to Ayin Hara remain in place.[40] The Rebbe’s message was not that Ayin Hara is not existent and does not have any effect, but that one can protect himself from falling a victim towards it, if he removes his mind from it and gives it no credence.[41]]

4. Warnings of Rav Yehuda Hachassid:[42]

Sefer Chassidim in general, and the Tzavah of Rebbe Yehuda Hachassid in particular, is a most valuable collection of superstitious related restrictions and practices that are not based on the Talmud or classic Jewish law, but rather on the world of spiritual medicine. Just as there exists a field of natural science and medicine relating to the health of the body [from which many restrictions can be learned from despite them not being recorded in the Talmud or Poskim], so too, there exists a field of supernatural, spiritual and mystical, science and medicine which relates to the health of the body and soul. Rebbe Yehuda Hachassid was a master of this field of supernatural science and medicine and those matters which supernaturally can affect the physical and spiritual health of the person. He recorded these supernatural health related directives in his Tzavah or will, and his Magnum Opus, Sefer Chassidim.

Historical background: Many of the dangers that are known and kept in Jewish tradition are sourced in the writings of Rav Yehuda Hachassid. Rav Yehuda Hachassid was a 12th-century Ashkenazi Rishon, who lived in Germany. He was considered one of the greatest Halachic authorities of his time, and was renowned as a Kabbalist and master of wonders. He lived in the times of the Baalei Hatosafos and was a student of the famed Riy Hazakein.[43] Some of the most illustrious Rishonei Ashkenaz were his pupils, such as the Or Zarua, and the Rokeiach, and Semag. The Maharam Merothenberg, who was the spiritual father of many of the greatest Rishonei Ashkenaz [i.e. Rosh, Mordechai, Hagahos Maimanis] was a student of his student, the Or Zarua. Rav Yehuda Hachassid wrote a number of Titles, his most famous being Sefer Chassidim, and Tzavas Rav Yehuda Hachassid. The Tzavah is seemingly an excerpt from his book “Sefer Hakavod” which never made the print, and is now printed together with the Sefer Chassidim. The Tzavah, or otherwise known as the testament or will, is a collection of dozens of warnings and hazards which for the most part have no source in the Talmud or any prior Jewish literature, and were seemingly innovated by Rav Yehuda Hachassid himself, through Ruach Hakodesh. The Alter Rebbe once stated regarding one of his warnings that it would take an entire book the size of the Sefer Hashlah to explain it.[44]

Must one abide by the warnings of Rav Yehuda Hachassid? Some of the warnings of Rav Yehuda Hachassid are recorded in other Rishonim, and written as final rulings in the Shulchan Aruch, and certainly these must be abided by.[45] Now, regarding his other warnings: Some Poskim[46] rule that the warnings of Rav Yehuda Hachassid are not binding on the Jewish people especially if they go against the Talmud, and especially being that seemingly many of the warnings were mistakenly written in his name and never really said by him. Other Poskim[47] rule that many of his warnings never became accepted by the Jewish community, and others have been abolished. Other Poskim[48] rule that on this we apply the rule of Kol DeKapid Kapid Bahadaiyhu, Udelo Kapid, Lo Kapdi Bahdei, which means that each person can choose to suspect for it or ignore. Other Poskim[49] rule that many of the warnings of Rabbi Yehuda Hachassid were intended only for his descendants and not for anyone else. However, we find that even his own descendants do not necessarily abide by his warnings[50], and some Poskim[51] explain that the warnings were only meant for his children and not for future generations. However, other Poskim[52] hold that the warnings were meant for all of his descendants, and therefore everyone today must be careful to abide by them as perhaps he is one of his descendants. Practically, the majority of Poskim[53] negate the notion that the warnings were not written by Rav Yehuda Hachassid, and likewise negate the idea that they were only meant for his descendants. Hence, we only apply leniency towards the warnings of Rav Yehuda Hachassid if explicitly stated in the Poskim regarding a specific warning that it was never accepted by the Jewish people.[54]

Cases of leniency: One is only required to be stringent in the warnings of Rav Yehuda Hachassid regarding its literal and simple interpretation, and not in any related matter.[55] Some Poskim[56] rule that one may be lenient in the warnings of Rav Yehuda Hachassid if he receives a Heter from three Rabbanim. Some Poskim[57] rule that one may be lenient for the sake of the mitzvah, although other Poskim[58] are stringent even in the case of a mitzvah.

The approach of the Chabad Rabbeim: The Alter Rebbe was very careful with the warnings of Rav Yehuda Hachassid.[59] However, the Tzemach Tzedek was not stringent in keeping all of the warnings of Rav Yehuda Hachassid, and he had a son and daughter marry two siblings against the warnings of Rav Yehuda Hachassid, relying on the ruling that many of the warnings were only meant for his descendants.[60] However, some say that the Tzemach Tzedek was later punished for doing so and he therefore retracted his lenient ruling and was stringent.[61] The Rebbe Maharash[62] was careful to abide by the warnings of Rebbe Yehuda Hachassid, as was the Rebbe Rashab[63], and the Rebbe.[64] However, in certain cases the Rebbe Rashab and Rebbe were lenient.[65]

5. Sichas Nashim & Superstitious practices:[66]

Amongst the many accustomed hazards and dangers found within Jewish tradition, there are some which do not have any source at all, neither in the Talmud or Poskim. Some are not mentioned in any book of Jewish literature and are even accustomed to be followed by Gentiles. Some are not widespread in all communities and are limited to specific families or geographic locations. These types of dangers are known in Halachic vernacular as “Sichas Nashim Zekeinos[67]” or in the Yiddish jargon, “Baba Maases”

The basis and reason for these traditions: Some of these dangers may have been adopted due to a perceived or misperceived bad luck that is associated with them. Others may have been adopted in order to avoid imitating actions that are done to a corpse due to a perceived Ayin Hara. Others may have been adopted from the gentile nations and are actually part of pagan beliefs and witchcraft.

Must or may one follow such perceived dangers? A rightful question is raised as to what should be our attitude towards such traditions? Following a superstitious practice can at times transgress the prohibition of Lo Sinacheish and/or Darkei Emori[68], and at times not be under any transgression, depending on the source of the superstition and its reason. Many superstitious defined practices are indeed sourced in Jewish law and are obligatory to be followed. Furthermore, there exists superstitious defined practices which are not sourced in Jewish law but are part of classic Jewish tradition and have the status of Minhag Yisrael Torah Hi.[69] Furthermore, some Poskim[70] rule that it is permitted and even praiseworthy for one to believe in superstitions that the general populace believes in even if it has no source in Sefarim and the words of our sages. Accordingly, we find many superstitious practices that are followed by different Jewish communities [i.e. Moroccan Jewry, Hungarian jewelry, etc.] despite not having any source in Jewish literature and being followed even amongst Gentiles, and their Christian neighbors.[71] Accordingly, since there are many Halachic restrictions which can be defined as superstitious which are an obligation to follow or at least sourced in classic Halachic literature or Jewish tradition, therefore when hearing from Orthodox Jews of a certain adherence that is kept which sounds like a superstitious belief, one is to first verify if the custom is recorded in classic Jewish works, and has the backing of Halacha. If the adherence does not have any source in classic Jewish literature [i.e. Talmud, Shulchan Aruch, traditional Achronim] then one who did not receive this tradition in his family, is not required to follow this custom, and may choose to ignore it even if it is a classic Jewish custom followed by other families, and so is suggested.[72] If he desires to follow it anyways, then this matter enters into the question and debate of whether following such practices are prohibited due to Darkei Emori and/or Lo Sinacheish, or if it is a justifiable Jewish custom that has the status of “Minhag Yisrael Torah hi”, and practically he is to contact a Rav.[73] Those who received a tradition in their family and the tradition is not unique to their family alone, are to try to abide by it under the basis of Minhag Yisrael Torah Hi, and Minhag Nashim Zekeinos.[74]

Halachic Overview-The possible prohibitions involved in believing in superstitions , and the arguments to permit it:[75]

The prohibition of Nichush:[76] It is Biblically forbidden due to the prohibition of “Lo Sinacheish” for one to practice superstitions such as to say that if a black cat crosses his path then he will not leave his house that day due to belief that something bad will happen to him. [Some Poskim[77] rule that the prohibition of Lo Sinacheish only applies when one verbalizes the superstition. However, it is permitted and even praiseworthy for one to believe and practice superstitions that the general populace believes in even if it has no source in Sefarim and the words of our sages.[78] Other Poskim[79], however, negate this assertion and rule that the prohibition applies even if one does not verbalize the superstition, and simply practices it. Nonetheless, despite the above debate, practicing superstitions can transgress the prohibition of Darkei Emori, as explained next.]

The prohibition of Darkei Emori:[80] Darkei Emori is literally defined as the ways of the Emorites. The Torah prohibits a Jew to follow the paths of the Emorites, which refers to the performance of actions that have no logic behind them and towards what they are desired to accomplish. This prohibition is possibly rooted in one of several negative commands such as “Bechukoseihem Lo Seleichu”, and “Lo Sinacheish”[81] and practices of Avoda Zara[82], and Kishuf/sorcery.[83] [The prohibition of Darkei Emori applies to actions that have no seeable benefit, and logic or understanding and were possibly originated by idolaters, however, those actions that are done as a symbol and representation of a certain matter and which was never originated for the sake of idolatry are permitted to be adapted by Jews even if it originated from gentiles.[84] Some Poskim rule that the prohibition of Darkei Emori only applies to the specific actions listed by the Sages, and nothing further.[85]]

Superstitions permitted and/or enacted by the sages: Despite the above prohibition against believing in superstitions, and doing actions that have no scientific value for the sake of a certain purpose, nevertheless, we find numerous examples of superstitious matters that either we are allowed to believe in, or that we are even instructed to believe in and avoid. For example, the Talmud and Poskim rule that it is permitted to believe and practice mystical healing, such as to rest the tooth of a dead fox on a person to help him fall asleep.[86] Examples of superstitious matters that we are commanded to believe in and are part of practical Halacha today that we must be careful in are too much to number, and are enumerated in various Sefarim, including the Talmud[87], Sefer Chassidim[88], Shulchan Aruch[89], Shulchan Aruch Harav[90], and many Sifrei Achronim[91]. The basic premises behind many of these laws which are based on nonscientific dangers and worries relate to worries of demons and evil spirits and other spiritual dangers that cannot be seen by the naked scientific eye. These superstitious practices that we are instructed to believe in and follow, do not transgress any of the above prohibitions, being that they are not based on the customs of idolatry and superstitions of Gentiles, and have spiritual basis for worry as understood by our great sages.[92] Nonetheless, we sometimes find superstitious practices that were enacted by the sages without any reason of danger whatsoever, neither physical or spiritual, and were simply done to instill fear onto the people.[93] Furthermore, some Poskim[94] rule that it is permitted and even praiseworthy for one to believe in superstitions that the general populace believes in even if it has no source in Sefarim and the words of our sages, as the prohibition of Lo Sinacheish only applies when one verbalizes the superstition, as stated above. Accordingly, we find many superstitious practices that are followed by different Jewish communities [i.e. Moroccan Jewry, Hungarian jewelry, etc.] despite not having any source in Jewish literature and being followed even amongst Gentiles, and their Christian neighbors.[95]

Minhag Yisrael Torah Hi and Minhag Nashim Zekeinos: A Jewish custom is considered Torah even if it does not have an explicit source in Jewish literature[96], and the same applies regarding traditions passed down through Jewish mothers throughout the generations.[97] Such customs, even if superstitious in nature, are permitted and even encouraged to be followed, and are not suspected to transgress any Torah prohibition.[98]

Summary: · Many superstitious beliefs and restrictions are indeed based on Torah sources, while others are not but are nonetheless permitted to be followed, while others may transgress Darkei Emori and/or Lo Sinacheish. · One should not adapt to following superstitious beliefs that have no source in Torah literature or Minhag Yisrael. · Regarding superstitious beliefs that have a status of Minhag Yisrael, one has no obligation to take upon himself the practice of these beliefs that are not obligatory according to Halacha, and not part of his personal family tradition. · One who wishes to adapt a superstitious belief that is not part of classic Minhag Yisrael or desires to break from a superstitious belief that is in his family tradition, is to speak with a Rav.

6. Health hazards:

It is a Mitzvah for one to lead a healthy life and guard his health in order so one be healthy and strong to serve G-d.[99] Accordingly, many health directives have been recorded in the Talmud and the writings of the Rambam. However, the Tur and Shulchan Aruch omitted most of these health directives, although they are recorded in the rulings of the Kitzur Shulchan Aruch and Kaf Hachaim. Many of the health directives recorded in the Talmud have no scientific basis and are viewed to be in the realm of supernatural and alternative medicine. These Talmudic medical directives and cures, are no longer applicable today due to change in the nature of the human physique[100], and are actually prohibited in being followed.[101] A Cherem was placed against relying on the medical treatments recorded in the Talmud.[102] Thus, in this book we have only scarcely recorded the Talmudic health directives, and have only brought down those health directives which are recorded in the later Poskim and Achronim.

7. Forgetfulness- Hazards due to causing Shichicha:[103]

*See Chapter 1 Halacha 6!

Numerous hazards recorded in the Talmud and Poskim are due to that lack of keeping them can damage one’s memory of his Torah learning. This is known as “Kasha Leshichicha.” These hazards have been recorded throughout this Sefer.

8. Poverty- Hazards due to causing poverty:

Numerous hazards recorded in the Talmud and Poskim are due to the lack of keeping them can cause one to lose one’s livelihood. This is known as “Kasha Leaniyus.” These hazards have been recorded throughout this Sefer.

9. List of natural hazards:

Amongst the list of matters brought in the Talmud and Poskim that pose potential danger and that one must therefore beware from, some are included in the biblical obligation to beware for matters of danger, while others are merely rabbinical. Seemingly, the determining factor regarding whether a certain safety hazard is under Biblical or Rabbinical obligation is its level of danger and risk that it opposes. If it does not pose danger of life but simply a danger of injury, or if it poses danger of life but is extremely rare to occur, then it is only under a Rabbinical restriction, and even then, only if explicitly listed by the sages. The obligation to beware of matters of natural and logical danger is not limited to the list of dangers mentioned in the Talmud and Sefarim, and also extends to any matter that is considered potentially dangerous by the populace and safety professionals. It is beyond the scope of our Sefer to list all of the recommended safety precautions and safety hazards that fall under this category, as our Sefer comes to list only the hazards explicitly written within the Poskim.

 

10. List of Talmudic dangers elaborated in the Sefer:

1. Making a fence on one’s roof Natural-Biblical [Chapter 3]
2. Making a fence or cover on one’s pit. Natural-Biblical [Chapter 3]
3. One who sees a food item and lusts after it, then if he does not eat it, it is a grave danger. Natural [Chapter 4]
4. One is to avoid eating or drinking any food or drink which is very hot. Natural [Chapter 4]
5. Not to stand while eating or afterwards. Natural [Chapter 4]
6. Upon eating, one is not to lean on his right side. Natural [Chapter 4]
7. Talking while eating and in the midst of a meal. Natural [Chapter 4]
8. Not to eat from a mixing or serving spoon. Memory loss [Chapter 4]
9. Not to eat food that fell on the floor. Bad breath [Chapter 4]
10. One may not cut meat [or other food] on one’s hand. Natural [Chapter 4]
11. [Possessing] bran in a house can lead to poverty. [Chapter 5]
12. [Having] bread hang in the air [even in a bag] can lead to poverty. [Chapter 5]
13. [Having] crumbs of bread in a house can lead to poverty. [Chapter 5]
14. One is not to eat wheat or barley bread that is very hot, as doing so is bad for one’s health. [Chapter 5]
15. One who eats the heart of a domestic animal causes his Torah learning to be forgotten. [Chapter 5]
16. Prior to eating the Maror it [was accustomed in previous times for it] to be entirely immersed into the Charoses. [Chapter 5]
17. One who is accustomed to eating olives, forgets his learning. [Chapter 5]
18. One who eats squash and porridge is not to swallow his saliva that comes afterwards due to danger. [Chapter 5]
19. One who removes a vegetable from a bundle is difficult for sorcery. [Chapter 5]
20. Food or liquids that are placed under the bed. Ruach Ra’ah [Chapter 6]
21. Peeled eggs, onions and garlic left overnight. Ruach Ra’ah [Chapter 6]
22. Zugos-Avoiding eating an even number of foods. Ruach Ra’ah [Chapter 6]
23. Mesukenes-Eating animals which are ill or injured or diseased. Natural [Chapter 6]
24. Natural [Chapter 6]
25. Eating earth. Natural [Chapter 6]
26. Liquids that were left uncovered. Natural [Chapter 7]
27. Drinking liquids that were stored in metal containers. Ruach Ra’ah [Chapter 7]
28. Drinking warm water in a metal container. [Chapter 7]
29. Spilling liquid from one’s cup prior to drinking. Ruach Ra’ah [Chapter 7]
30. Drinking water directly from a pipe or faucet. Natural [Chapter 7]
31. Drinking water directly from a pipe or faucet. Natural [Chapter 7]
32. Drinking water in the dark on Tuesday night and Friday night. Ruach Ra’ah [Chapter 7]
33. Drinking water that is dripping from a barrel. Ruach Ra’ah [Chapter 7]
34. Drinking water from a bowl or plate. Ruach Ra’ah [Chapter 7]
35. Not to consume the foam of a beverage. Ruach Ra’ah [Chapter 7]
36. Not to drink water you bathed in. [Chapter 7 and 10]
37. Not to stand while drinking or afterwards. [Chapter 7]
38. Not to drink water that passes through a cemetery. [Chapter 7]
39. Drinking from borrowed water from the field. [Chapter 7]
40. Not to stand under a gutter. Ruach Ra’ah [Chapter 7]
41. Walking through sewage [Chapter 7]
42. Not to turn a bowl which is over a pitcher. Poverty [Chapter 7]
43. Zugos-Avoiding drinking an even number of drinks. Ruach Ra’ah [Chapter 7]
44. Morning washing related hazards. Ruach Ra’ah [Chapter 8]
45. One who does not bathe often [Chapter 10]
46. Not to use a new bathhouse for 12 months [Chapter 10]
47. Washing the feet one on top of the other [Chapter 10]
48. Drinking during bathing [Chapter 10]
49. Entering a glass of oil to the bathhouse [Chapter 10]
50. Spitting in a bathhouse [Chapter 10]
51. Bathing one’s head [Chapter 10]
52. Hot water on skin [Chapter 10]
53. Drying one’s feet prior to wearing shoes [Chapter 10]
54. Drying the face [Chapter 10]
55. Not to delay one’s bathroom needs [Chapter 11]
56. One who urinates in front of his bed or other furniture Poverty [Chapter 11]
57. Defecating by a palm tree [Chapter 11]
58. What to use to clean [Chapter 11]
59. Looking at the face of the deceased [Chapter 13]
60. Shemira for an Avel-mourner [Chapter 13]
61. Not to tell the Avel to sit down [Chapter 13]
62. Not to say to the Avel what can you do, it was not in your control [Chapter 13]
63. Excessive crying and mourning [Chapter 13]
64. It is forbidden to sleep in a cemetery. [Chapter 14]
65. Reading the words on the Matzeiva [Chapter 14]
66. Leaving a grave open [Chapter 14]
67. Marrying a woman for her money [Chapter 15]
68. Katlanis-Remarrying after two or more deaths of previous spouses [Chapter 15]
69. Marrying a convert [Chapter 15]
70. Shemira after the wedding for a Chasan and Kallah [Chapter 15]
71. Acting like a cripple [Chapter 17]
72. Not to act out an act of slaughtering on one’s body [Chapter 17]
73. Not to act out leprosy on one’s body [Chapter 17]
74. Not to feed human blood to a cat [Chapter 17]
75. Cat in home [Chapter 17]
76. Ayin Hara [Chapter 17]
77. Walking barefoot through sewage [Chapter 17]
78. Walking barefoot in a home with a cat [Chapter 17]
79. Barefoot by grave [Chapter 17]
80. The air of Bavel [Chapter 17]
81. Which direction should one face upon sleeping? [Chapter 17]
82. Bamboo reeds [Chapter 17]
83. Walking under a camel or saddle of a camel [Chapter 17]
84. Not following up with a pledge [Chapter 17]
85. One who takes from charity unjustifiably [Chapter 17]
86. Cherem [Chapter 17]
87. Choking [Chapter 17]
88. Wearing a shirt, or other clothing, inside out [Chapter 17]
89. Laundering one’s clothing [Chapter 17]
90. Not to wear a freshly laundered shirt [Chapter 17]
91. Placing coins in mouth [Chapter 17]
92. Counting Jews [Chapter 17]
93. Dangerous areas and activities [Chapter 17]
94. Looking at the face of a corpse [Chapter 17]
95. Actions that lead to immediate death [Chapter 17]
96. Actions that lead to death of a woman during childbirth or to die young r”l [Chapter 17]
97. Actions that can lead to the early death of man [Chapter 17]
98. Actions that can lead to death of one’s young children r”l [Chapter 17]
99. Demons [Chapter 17]
100. Restrictions in owning pet dogs and guard dogs [Chapter 17]
101. A solar or lunar eclipse [Chapter 17]
102. Stepping on eggshells [Chapter 17]
103. Actions that cause weakness and loss of energy [Chapter 17]
104. Epidemics [Chapter 17]
105. Lying on the floor/ground [Chapter 17]
106. Jewish women being alone with Gentiles [Chapter 17]
107. Combing dry hair [Chapter 17]
108. Married women covering their hair even when alone at home [Chapter 17]
109. Hemorrhoids [i.e. Tachtoniyos] [Chapter 17]
110. Treating stomach pains with a vessel of hot water [Chapter 17]
111. Hot water on skin [Chapter 17]
112. Building a house taller than a Shul [Chapter 17]
113. Not to block the sunlight entering a Shul [Chapter 17]
114. Selling land [Chapter 17]
115. When to begin Davening for a sick person-How sick must they be [Chapter 17]
116. Selling one’s illness [Chapter 17]
117. Shemira for a sick person [Chapter 17]
118. Not to tell the sick person to sit down [Chapter 17]
119. How to sit when visiting the ill [Chapter 17]
120. List of matters which can cause one’s illness to return [Chapter 17]
121. Corruption of justice [Chapter 17]
122. The punishment for bribery and corrupt judgment: [Chapter 17]
123. Performing miracles using practical Kabala [Chapter 17]
124. Refusing an Aliya after being called up [Chapter 17]
125. May a person who was asked to be the Baal Korei refuse to do so [Chapter 17]
126. Storing a knife in a food [Chapter 17]
127. Laundering one’s clothing [Chapter 17]
128. Not to wear a freshly laundered shirt [Chapter 17]
129. Miscellaneous things which cause leprosy [Chapter 17]
130. Talmudic Medicine and health directives [Chapter 17]
131. Using nonconventional medical treatment [Chapter 17]
132. Incantations [Chapter 17]
133. A cure of the sages for bloodletting [Chapter 17]
134. List of bodily injuries and illnesses which are considered dangerous according to Halacha regarding the desecration of Shabbos [Chapter 17]
135. Removing the Mezuzah upon moving out [Chapter 17]
136. Eating hot and freshly baked bread on Motzei Shabbos [Chapter 17]
137. Palm tree hazards [Chapter 17]
138. The following matters can cause a person to lose his livelihood [Chapter 17]
139. Pesach related hazards [Chapter 17]
140. Leaning on left side when eating [Chapter 17]
141. Dipping the Maror into the Charoses [Chapter 17]
142. Spilling the wine by the Makos [Chapter 17]
143. Praying to G-d to judge and punish his friend [Chapter 17]
144. The danger of stepping on nails [Chapter 17]
145. Not to start up with Reshaim during times of their success [Chapter 17]
146. Not to look at the face of a Rasha [Chapter 17]
147. Passing through rivers with strong currents [Chapter 17]
148. Walking on tightrope or plank of wood between roofs [Chapter 17]
149. Wearing a linen rope as a belt [Chapter 17]
150. Running-Jogging [Chapter 17]
151. Saliva [Chapter 17]
152. Sewage [Chapter 17]
153. Shalom-Greetings [Chapter 17]
154. Shabbos related hazards [Chapter 17]
155. Traveling by ship [Chapter 17]
156. Traveling on a ship or plane with a Rasha, heretic, or Gentile [Chapter 17]
157. Shemira [Chapter 17]
158. Building a house taller than a Shul [Chapter 17]
159. Dangerous sights [Chapter 17]
160. Not to sit for lengthy period [Chapter 17]
161. Not to sit on a beam of wood [Chapter 17]
162. Sitting on cold stones [Chapter 17]
163. Sleeping during daytime [Chapter 17]
164. Sleeping under a tree [Chapter 17]
165. Sleeping in the shade of the moon [Chapter 17]
166. Sleeping with shoes [Chapter 17]
167. Sleeping with shoes under your bed [Chapter 17]
168. Sleeping with clothing under or near one’s head, pillow [Chapter 17]
169. The restriction against sleeping alone in a room or home [Chapter 17]
170. Saying “Lo Aleinu” when mentioning tragedy and suffering [Chapter 17]
171. Restrictions against standing after certain actions-Eating, drinking, marital relations, bloodletting, sleep [Chapter 17]
172. Standing for a long period of time [Chapter 17]
173. Walking on a tightrope [Chapter 17]
174. Stinginess [Chapter 17]
175. Paying taxes [Chapter 17]
176. Standing for a Teacher and Torah scholar [Chapter 17]
177. Sorcery [Chapter 17]
178. Round Tefillin [Chapter 17]
179. Hanging the Tefillin on a hook [Chapter 17]
180. Toothpicks [Chapter 17]
181. Adding in Torah study from the 15th of Av and onwards [Chapter 17]
182. Importance of learning Torah at night [Chapter 17]
183. Traveling hazards and restrictions [Chapter 17]
184. Receiving permission and blessing prior to traveling [Chapter 17]
185. Eating while traveling [Chapter 17]
186. Learning Torah while traveling [Chapter 17]
187. Escorting a traveler [Chapter 17]
188. Farewell phrases [Chapter 17]
189. Traveling and hiking alone [Chapter 17]
190. Destroying a fruit bearing tree [Chapter 17]
191. Making vows [Chapter 17]
192. Koma Zekufa-One’s Posture while walking [Chapter 17]
193. Walking in large steps and strides [Chapter 17]
194. Walking on a road-Where to walk [Chapter 17]
195. Walking alone at night [Chapter 17]
196. Walking alone during the day [Chapter 17]
197. Walking between two people of the opposite gender [Chapter 17]
198. Walking or standing between two dogs, two palm trees, two pigs, and two snakes, or two people walking or standing with them in between [Chapter 17]
199. Unstable walls [Chapter 17]
200. Starting a new activity on Mondays and Wednesdays [Chapter 17]
201. Shemira for a Yoledes [Chapter 17]

11. List of dangers from Admur-Shulchan Aruch Harav:

1. [Possessing] bran in a house can lead to poverty. [see Chapter 5]
2. [Having] bread hang in the air [even in a bag] can lead to poverty. [see Chapter 5]
3. [Having] crumbs of bread in a house can lead to poverty. [see Chapter 5]
4. Food or liquids that are placed under the bed. Ruach Ra’ah [Chapter 6]
5. Peeled eggs, onions and garlic left overnight. Ruach Ra’ah [Chapter 6]
6. One must beware from [eating] human sweat. [Chapter 6]
7. One is to beware not to place coins in one’s mouth as perhaps they have on them some sweat. [Chapter 6]
8. Mayim Shenisgalu-Liquids that were left uncovered [Chapter 7]
9. Drinking liquids that were stored in metal containers. [Chapter 7]
10. Drinking drawn water, and other foods and beverages, by and after the Tekufa. [Chapter 7]
11. Spilling liquid from one’s cup prior to drinking. [Chapter 7]
12. Spilling out all drawn water in the vicinity when a person passes away. [Chapter 7]
13. Drinking water directly from a pipe or faucet. [Chapter 7]
14. Drinking water from a river/pond by day and by night. [Chapter 7]
15. Drinking water in the dark on Tuesday night and Friday night [Chapter 7]
16. Drinking water after sunset, before nightfall, on Erev Shabbos and Motzei Shabbos. [Chapter 7]
17. Drinking water that is dripping from a barrel [Chapter 7]
18. Drinking water from a bowl or plate [Chapter 7]
19. The foam of a beverage [Chapter 7]
20. Standing while drinking or afterwards [Chapter 7]
21. Not to make Kiddush during the seventh hour [Chapter 7]
22. Not to stand under a gutter [Chapter 7]
23. Walking through sewage [Chapter 7]
24. Not to turn a bowl which is over a pitcher. Poverty [Chapter 7]
25. Morning washing related hazards. [Chapter 8]
26. Actions that require hand washing due to Ruach Ra’ah [Chapter 9]
27. Hot water on skin [Chapter 10]
28. Drying one’s feet prior to wearing shoes [Chapter 10]
29. Drying the face [Chapter 10]
30. Not to delay one’s bathroom needs [Chapter 11]
31. Covering the body [Chapter 11]
32. Not to talk in a bathroom [Chapter 11]
33. Not to do it forcibly or quickly [Chapter 11]
34. Not to defecate standing [Chapter 11]
35. Not to defecate on knees [Chapter 11]
36. What to use to clean [Chapter 11]
37. Women by a Levaya/funeral [Chapter 13]
38. It is forbidden to sleep in a cemetery. [Chapter 14 and 17]
39. Anger [Chapter 17]
40. Scaring a child with a non-Kosher animal [Chapter 17]
41. Spiders in food [Chapter 17]
42. Removing cobwebs before Shabbos [Chapter 17]
43. Walking barefoot through sewage [Chapter 17]
44. Which direction should one face upon sleeping? [Chapter 17]
45. Wearing a linen rope as a belt [Chapter 17]
46. Not to look at the hands of Kohanim [Chapter 17]
47. Beware from mentioning Hashems name in vain [Chapter 17]
48. Bloodletting [Chapter 17]
49. Churva-Unstable building [Chapter 17]
50. An unstable bridge [Chapter 17]
51. Walking under a bridge [Chapter 17]
52. A Bris on a cloudy day [Chapter 17]
53. Not to stand naked before a candle [Chapter 17]
54. Looking at Shabbos and Havdalah candles [Chapter 17]
55. Drying one’s hands on one’s clothing [Chapter 17]
56. Not to place on two pieces of clothing together [Chapter 17]
57. Wearing a shirt, or other clothing, inside out [Chapter 17]
58. Being in a room with a corpse [Chapter 17]
59. Counting Jews [Chapter 17]
60. Restrictions in owning pet dogs and guard dogs [Chapter 17]
61. Dreams [Chapter 17]
62. Stepping on eggshells [Chapter 17]
63. Epidemics [Chapter 17]
64. Matters which benefit the eyesight [Chapter 17]
65. Netilas Yadayim after touching the feet [Chapter 17]
66. Combing dry hair [Chapter 17]
67. Hot water on skin [Chapter 17]
68. Treating stomach pains with a vessel of hot water [Chapter 17]
69. Hunting dogs [Chapter 17]
70. Eating a food while holding it with a knife [Chapter 17]
71. An unstable ladder [Chapter 17]
72. Not to wear a freshly laundered shirt [Chapter 17]
73. Miscellaneous things which cause leprosy [Chapter 17]
74. Talmudic Medicine and health directives [Chapter 17]
75. Using nonconventional medical treatment [Chapter 17]
76. Incantations [Chapter 17]
77. Measuring one’s belt to cure headaches [Chapter 17]
78. A cure of the sages for bloodletting [Chapter 17]
79. List of bodily injuries and illnesses which are considered dangerous according to Halacha regarding the desecration of Shabbos. [Chapter 17]
80. Consequences for one who is not modest in his dress [Chapter 17]
81. Drinking water after sunset, before nightfall, on Erev Shabbos and Motzei Shabbos [Chapter 17]
82. Cutting one’s nails [Chapter 17]
83. Leaning on left side when eating [Chapter 17]
84. Dipping the Maror into the Charoses [Chapter 17]
85. Spilling the wine by the Makos [Chapter 17]
86. The danger of stepping on nails [Chapter 17]
87. Not to stare excessively at a rainbow [Chapter 17]
88. Delaying Melacha until after Maariv [Chapter 17]
89. Importance of Shoes [Chapter 17]
90. Sleeping on front or back-The Halachic prohibition [Chapter 17]
91. Sleeping with socks [Chapter 17]
92. Not to stand immediately upon awakening [Chapter 17]
93. Not to curse any Jew [Chapter 17]
94. Swearing [Chapter 17]
95. Saying Ledavid Eilacha Hashem Nafshi Esa [Chapter 17]
96. Folding ones Tallis on Motzei Shabbos [Chapter 17]
97. Farewell phrases [Chapter 17]
98. Destroying a fruit bearing tree [Chapter 17]
99. Koma Zekufa-One’s Posture while walking [Chapter 17]
100. Walking in large steps and strides [Chapter 17]
101. Walking alone at night [Chapter 17]
102. Walking between two people of the opposite gender [Chapter 17]
103. Walking or standing between two dogs, two palm trees, two pigs, and two snakes, or two people walking or standing with them in between [Chapter 17]
104. Unstable walls [Chapter 17]

 

12. List of Dangers from Rav Yehuda Hachassid elaborated in the Sefer:

1. Some Shochtim beware from slaughtering geese during the months of Teves-Shevat. [Chapter 5]
2. It is a danger of death for a person to eat the persimmon fruit. [Chapter 5]
3. A private Mikveh or bathhouse. [Chapter 10]
4. Covering feces with Ash [Chapter 11]
5. Learning the laws of Aveilus [Chapter 13 and 17]
6. Not to turn over the Taharah board. [Chapter 13]
7. One is to beware that the hands of the deceased remain open [Chapter 13]
8. After the Taharah, the body is to be positioned facing the opening of the room [Chapter 13]
9. Upon taking the body out of the Taharah room, or home housing the body prior to the funeral, the body is to be the first to leave the room [Chapter 13]
10. Not to place one coffin on top of another [Chapter 13]
11. One is to prevent a gentile from even seeing the body. [Chapter 13]
12. Two people who hated each other during their lifetime are not to buried together [Chapter 13]
13. Two people who hated each other during their lifetime are not to buried together [Chapter 13]
14. Murder victim burial [Chapter 13]
15. Kissing the deceased [Chapter 13]
16. Holding hands of the deceased [Chapter 13]
17. Seeing a dead man in one’s dream [Chapter 13]
18. Wearing shoes of the deceased [Chapter 13 and 17]
19. Visiting the graves in one’s city [Chapter 14]
20. Visiting a Kever twice in one day [Chapter 14]
21. Restrictions in marriages of relatives [Chapter 15]
22. Restrictions in marriages due to names [Chapter 15]
23. Making two weddings in one day [Chapter 15]
24. One is not to capture a deer on behalf of the Chuppah. [Chapter 15]
25. Dangers of involving oneself with Kemios/amulets [Chapter 17]
26. Dangers of involving oneself with angels [Chapter 17]
27. Dangers of using Hashem’s name for swearing angels [Chapter 17]
28. One is not to raise a calf that was born from one’s animal. [Chapter 17]
29. A cow which laid twin calves [Chapter 17]
30. Not to look at a male and female during mating [Chapter 17]
31. Ox related dangers [Chapter 17]
32. Turned over a vessel [Chapter 17]
33. Guarding the baby from lightning and thunder [Chapter 17]
34. Choosing a Mohel [Chapter 17]
35. Being a Sandek for two sons of a father [Chapter 17]
36. Settling a chicken on eggs [Chapter 17]
37. Chicken turned over a vessel [Chapter 17]
38. Chicken crowed like a rooster [Chapter 17]
39. A chicken which laid two eggs [Chapter 17]
40. Threatening a child [Chapter 17]
41. Abstaining from hitting children [Chapter 17]
42. Bringing up her sins [Chapter 17]
43. Preventing crib death, stillborn, and miscarriages [Chapter 17]
44. Yericho [Chapter 17]
45. Sealing off the window or door of a room/home [Chapter 17]
46. A set Chazan not skipping by Yomim Noraim [Chapter 17]
47. Seeing a dead man in one’s dream [Chapter 17]
48. An enemy who appears in your dream [Chapter 17]
49. Fighting [Chapter 17]
50. Dangers of using Hashem’s name for swearing demons and angels [Chapter 17]
51. The bed of a gentile woman [Chapter 17]
52. Ponytail [Chapter 17]
53. Cutting hair on Rosh Chodesh [Chapter 17]
54. Building a stone house [Chapter 17]
55. Building a wooden home [Chapter 17]
56. Building a house on new ground [Chapter 17]
57. Building a house taller than a Shul [Chapter 17]
58. Not to block the sunlight entering a Shul [Chapter 17]
59. Two or three people with the same name living in the same house [Chapter 17]
60. Living in a house in which people have died [Chapter 17]
61. Moving back to a home that one had once lived in [Chapter 17]
62. Honor [Chapter 17]
63. Not to look at the face of idolatry [Chapter 17]
64. Married siblings living in the same city [Chapter 17]
65. Stopping the fulfillment of a Mitzvah [Chapter 17]
66. Lending one’s wallet to another [Chapter 17]
67. Name hazards [Chapter 17]
68. Nidda Hazards [Chapter 17]
69. Which breast to begin nursing from [Chapter 17]
70. Moving and destroying an oven [Chapter 17]
71. Walking on a frozen river [Chapter 17]
72. Writing your name and ownership on a Sefer [Chapter 17]
73. Author writing his name on a Sefer [Chapter 17]
74. Not to step on a table that contains or is designated for Sefarim [Chapter 17]
75. Sitting on wagon, car, horse on ship [Chapter 17]
76. Sitting on board that extends from ship [Chapter 17]
77. Polishing one’s shoes on the day of travel [Chapter 17]
78. Not to block the sunlight entering a Shul [Chapter 17]
79. Identifying oneself as a Gentile [Chapter 17]
80. Bringing up a person’s sins [Chapter 17]
81. Writing a will [Chapter 17]
82. Telling one’s friend to become a heretic [Chapter 17]
83. Not to spit while studying the laws of leprosy [Chapter 17]
84. Giving food or charity to a poor person [Chapter 17]
85. Returning home after already leaving the house, if one forgot something [Chapter 17]
86. Traveling with a person in Cherem [Chapter 17]
87. Shaking one’s garments upon arriving home [Chapter 17]
88. Destroying a fruit bearing tree [Chapter 17]
89. A tree that produces fruit two times a year [Chapter 17]
90. Tzaar Baalei Chaim [Chapter 17]
91. Sealing off the window or door of a room/home [Chapter 17]
92. Dangers of involving oneself with witchcraft [Chapter 17]
93. Not to look at the face of women [Chapter 17]
94. Not to talk to a woman in the marketplace [Chapter 17]

 

13. List of memory loss hazards elaborated in the Sefer:

1. Eating from a mixing or serving spoon. [Chapter 4]
2. Drying one’s hands on one’s clothing. [Chapter 4 Halacha 7B]
3. Not to eat from a mixing or serving spoon [Chapter 4 Halacha 8K]
4. Eating from a broken vessel. [Chapter 4 Halacha 8L]
5. Eating almonds. [Chapter 5]
6. Eating the brain of animals or fowl. [Chapter 5]
7. Eating garlic. [Chapter 5]
8. Eating the heart of a domestic animal. [Chapter 5]
9. Eating liver [see Chapter 5]
10. Eating olives. [Chapter 5]
11. Eating melons [Chapter 5]
12. Eating onions [Chapter 5]
13. Eating squash [Chapter 5]
14. Drinking too much water [Chapter 5]
15. Smelling or seeing Niveila-Non Kosher meat [Chapter 5]
16. Eating a food that was eaten by an animal, rodent, or insect. [Chapter 5]
17. Drinking leftover water from bathing. [Chapter 7]
18. Drinking water that was used to bathe a corpse. [Chapter 7]
19. Drinking water that passes through a cemetery. [Chapter 7 and 14]
20. Washing hands after the list of actions that require washing of the hands. [Chapter 9]
21. One who washes his feet one on top of the other. [Chapter 9]
22. Standing in a steam room [Chapter 9]
23. Reading the words on the Matzeiva [Chapter 14]
24. Not to look at a male and female during intimacy [Chapter 16]
25. The air of Bavel [Chapter 17]
26. Smelling Niveila-Non Kosher meat while walking can cause loss of memory of one’s Torah learning. [Chapter 17]
27. Sleeping with socks [Chapter 17]
28. Some opinions say that also one who places clothing under his pillow causes him forgetfulness.

14. List of poverty hazards elaborated in the Sefer:

1. Being careful in the washing for bread. [Chapter 4]
2. One who does not leave some bread on his table. [Chapter 4]
3. Not doing Mayim Achronim. [Chapter 4]
4. Not to use an eating spoon for pouring the Mayim Achronim as doing so can cause poverty. [Chapter 4]
5. Possessing bran in a house can lead to poverty. [see Chapter 5]
6. Having bread hang in the air [even in a bag] can lead to poverty. [see Chapter 5]
7. Having crumbs of bread in a house can lead to poverty. [see Chapter 5]
8. One who eats salt with his pinky. [Chapter 5]
9. Pushing away the foam of a beverage. [Chapter 6]
10. Not to turn a bowl which is over a pitcher. [Chapter 7]
11. One who urinates in front of his bed or other furniture [Chapter 11]
12. Wearing a handkerchief rope as a belt [Chapter 17]
13. Mentioning Hashems name in vain [Chapter 17]
14. Playing with cutlery [Chapter 17]
15. Saying the morning blessings without wearing Tallis and Tefillin [Chapter 17]
16. Having a set area for Davening [Chapter 17]
17. Treating documents with Hashem’s name with holiness [Chapter 17]
18. Married women covering their hair even when alone at home [Chapter 17]
19. Machlokes [Chapter 17]
20. Hanging the Tallis and Tefillin [Chapter 17]
21. Not to stand naked before a candle [Chapter 17]

15. List of source-less Sichas Nashim & Minhag Yisrael dangers:

1. Some people are accustomed to cutting off the ends of a loaf of bread and not to eat it. [Chapter 5]
2. Some women are accustomed to avoiding eating any freshly baked bread that was left in an oven overnight, due to danger. [Chapter 5]
3. Avoiding the performance of certain actions and professions
4. Pouring backwards. [Chapter 8 and 17]
5. Entering food into a bathroom [Chapter 11]
6. Avoiding baking certain breads on Rosh Chodesh [Chapter 12]
7. Pregnant women visiting cemeteries [Chapter 14 and 17]
8. Children visiting a cemetery [Chapter 14]
9. Candles on floor of room [Chapter 17]
10. Passing a child over a table [Chapter 17]
11. Walking over a child [Chapter 17]
12. Child looking at mirror before growing teeth [Chapter 17]
13. Avoiding having two people dress a child simultaneously [Chapter 17]
14. Shemira for a Yoledes [Chapter 17]
15. Actions that lead to death of a woman during childbirth r”l [Chapter 17]
16. Avoiding hanging laundry at night [Chapter 17]
17. Numerical letters that spell out an evil occurrence [Chapter 17]
18. May one buy items for a child before he is born [Chapter 17]
19. May one sleep with his feet or head towards the door of the room? [Chapter 17]
20. Pulling ear after sneezing [Chapter 17]
21. Avoiding walking with only socks [Chapter 17]
22. Sitting at the corner of a table [Chapter 17]
23. Whistling [Chapter 17]

16. List of Superstitious practices that have no source in Jewish tradition:

1. Opening an umbrella in a house [Chapter 17]

2. Sleeping by Bein Hashmashos [Chapter 17]

17. List of some of the food and health related hazards elaborated in the Sefer:

1. Eating healthy. [see Chapter 4 Halacha 1]
2. Not to overeat. [see Chapter 4 Halacha 2B]
3. Not to eat unless hungry, and not to drink unless thirsty. [see Chapter 4 Halacha 2A]
4. Not to eat when angry, stressed, or in fear. [see Chapter 4 Halacha 2E]
5. Eating easily digestible foods. [see Chapter 4 Halacha 3A]
6. Avoid eating or drinking any food or drink which is very hot. [see Chapter 4 Halacha 3C]
7. Eating hot and spicy foods versus cold and sour or pickled foods. [see Chapter 4 Halacha 3E]
8. Eating breakfast. [see Chapter 4 Halacha 4]
9. Exercising before eating. [see Chapter 4 Halacha 6A]
10. Opening the belt prior to eating. [see Chapter 4 Halacha 6B]
11. Bathroom before eating. [see Chapter 4 Halacha 6C]
12. Having salt on the table [see Chapter 4 Halacha 8C]
13. Dipping bread in salt three times [see Chapter 4 Halacha 8D]
14. The order of which foods to eat first [see Chapter 4 Halacha 8E]
15. Not to stand while or after eating [see Chapter 4 Halacha 8F]
16. Leaning on the left side. [see Chapter 4 Halacha 8G]
17. Not to talk while eating. [see Chapter 4 Halacha 8H]
18. Learning Torah during a meal [see Chapter 4 Halacha 8I]
19. Not to eat from a mixing or serving spoon [see Chapter 4 Halacha 8K]
20. Eating from a broken vessel. [see Chapter 4 Halacha 8L]
21. Not to eat food that one spat out from his mouth [see Chapter 4 Halacha 9A]
22. Not to eat food that fell on the floor [see Chapter 4 Halacha 9B]
23. Not to enter food into a bathroom [see Chapter 4 Halacha 9C]
24. Not to save food from one day to the next [see Chapter 4 Halacha 9D]
25. Not to give food to children of host [see Chapter 4 Halacha 10]
26. Not to bring a loaf of bread to the table for Birchas Hamazon [see Chapter 4 Halacha 11]
27. Refusing to lead the Zimun after being offered. [see Chapter 4 Halacha 12]
28. Reciting Birchas Hamazon in the area in which one ate. [see Chapter 4 Halacha 12]
29. Washing Mayim Achronim [see Chapter 4 Halacha 12]
30. Resting after eating [see Chapter 4 Halacha 13]
31. One should not sleep after eating. [see Chapter 4 Halacha 13]
32. One should not bathe after eating. [see Chapter 4 Halacha 13]
33. One may not cut meat [or other food] on one’s hand. [see Chapter 4 Halacha 6]
34. Avoiding almonds. [see Chapter 5 Halacha 6]
35. It is forbidden for one to fast to pain his body. [Chapter 1]
36. One may not cut meat [or other food] on one’s hand. [Chapter 6]

 

__________________________________________________

[1] See Shemiras Hanefesh Kehilchasa 8:2; Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo Chapter 5

[2] See regarding Segula wonders, and dangers found in creation which science cannot understand: Shut Rashba 286; 413; 167; 825; Ramban Toras Ha’adam Shaar Hagemul; Chavos Yair 233; Aruch Hashulchan 240:18; Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo Chapter 5

[3] Peri Chadash Y.D. 116:9; Ben Ish Chaiy Pinchas 2; Yabia Omer 1:8

[4] Nachalas Avos 28b; Soles Belula, brought in Kaf Hachaim 4:19, explains that all the above-mentioned consequences of touching the body with impure hands refers to spiritual matters. Meaning if one touches his eyes or ears then on that day he will be blind or deaf to matters of Torah that he reads or hears.

[5] The Tzemach Tzedek once witnessed his helper going to eat food that was left under the bed. The helper said to the Tzemach Tzedek “Rebbe, I do not fear the evil spirit.” The Tzemach Tzedek replied “Fool, fool, Do you know what an evil spirit is? It causes you for three days to not want to learn or Daven.” [heard from Rav Eliyahu Landau Shlita]

[6] See Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 7

[7] Taanis 22b; 20b; Chulin 105b; 107b regarding Shibsa; Rosh Hashanah 28a.

[8] All Poskim throughout this Sefer who mention the concept of Ruach Ra’ah, including: See Admur 4; 328:41; 405:5; Michaber 405:5

[9] Rashi Taanis ibid; See Hisorerus Teshuvah 1:120; See Meiri Sanhedrin 96 that the entire concept of demons is fiction. However, see Shut Radbaz 3:407; Nishmas Chaim Mamar Shelishis 12-13; Taamei Haminhagim  Likkutim 74; Otzer Yad Hachaim 868-899; Pardes Yosef Vayikra 17:7

[10] Admur 405:5; Michaber 405:5; Mishneh Eruvim 41b; See also Michaber 288:9

[11] Michaber 288:9; Beis Yosef Y.D. 228 in name of Rashba; See however Keren Ledavid O.C. 1; Omitted from Admur ibid

[12] See Admur 328:41 “However, it is forbidden to spray milk on one who is blown with a Ruach Ra’ah as it is not a danger, and also not a great pain to permit even a Rabbinical prohibition.”; Rama 328:35; Minchas Pitim 328; Piskeiy Teshuvah 251

[13] Makor Chaim of Chavos Yair 4:3

[14] Magen Avraham Orach Chaim 173:1 regarding meat and fish that “it is possible that today there is no longer much danger involved in the above as we see that are a number of matters mentioned in the Talmud which were forbidden due to danger of the “evil spirit” and other matters and today they cause no damage.”; Hagahos Mordechai Miseches Shabbos Perek Hamotzi that the Talmudic danger of eating peeled garlic, onions, and eggs, no longer applies today; Rashal in Yam Shel Shlomo Chulin 88 that the Ruchos which the Talmudic sages warned about are no longer around today [however, concludes that all dangers due to sorcery must be followed]; Elya Raba 1:4 in name of Rashal; Machatzis Hashekel 4:1 in name of Rashal; Mahram Chaviv Yuma 44ba; Lechem Mishnah in his explanation of Rambam Hilchos Shevisas Asor 3:2; Tevuos Shur 6:14 that for this reason the Rambam omitted all of the Talmudic dangers of Ruach Ra’ah; Malbim in Artzos Hachaim 4:4 in great length that Rambam holds there is no Ruach Ra’ah today; Makor Chaim 4:3 that today people don’t get damaged by the Ruach Ra’ah being that together with the Yeridas Hadoros of Kedusha is also Yeridas Hadoros of Kelipa; See Admur 328:41 and Rama 328:35 that Ruach Ra’ah is not a danger or great pain; See Tosafus Chulin 107b; Yuma 77b that Shibsa is no longer around today; Abayey in Pesachim 112b that he banished all the Mazikin; Rav Poalim 2 Kuntrus Yesharim 9

[15] The reason: Some Poskim rule that today there is no more Ruach Raah and hence one is not required to wash his hands three times in the morning. [Poskim ibid]

[16] Setimas Kol Haposkim and Shulchan Aruch Michaber and Admur who bring many laws of Ruach Ra’ah dangers; Shvus Yaakov 3:70; Chasam Sofer Y.D. 101; Maharam Shick Y.D. 244; See Admur Shemiras Guf Vinefesh Kuntrus Achron 1 that possibly Abayey’s banishing was counterproductive and now we need to be even more careful.

[17] See Kaf Hachaim Y.D. 116:44

[18] The verse states, “Velo Yizbechu Od El Haseirim” and Yizbechu Lasheidim”

[19] See Miseches Gittin in length regarding the Maaseh with Ashmadaiy and Beniyahu Ben Yehoyada

[20] See Michaber Y.D. 179:16; Admur 307:32; Sefer Nishmas Chaim Mamar Shelishis 12-13; Taamei Haminhagim  Likkutim 74; Otzer Yad Hachaim 868-899; Pardes Yosef Vayikra 17:7

[21] See Rashi Taanis ibid; See Hisorerus Teshuvah 1:120

[22] See Meiri Sanhedrin 96 that the entire concept of demons is Divrei Havaiy

[23] Shut Radbaz 3:407

[24] Radbaz 3/405

[25] Magen Avraham Orach Chaim 173:1 regarding meat and fish that “it is possible that today there is no longer much danger involved in the above as we see that are a number of matters mentioned in the Talmud which were forbidden due to danger of the “evil spirit” and other matters and today they cause no damage.”; Hagahos Mordechai Miseches Shabbos Perek Hamotzi that the Talmudic danger of eating peeled garlic, onions, and eggs, no longer applies today; Rashal in Yam Shel Shlomo Chulin 88 that the Ruchos which the Talmudic sages warned about are no longer around today; Elya Raba 1:4 in name of Rashal; Machatzis Hashekel 4:1 in name of Rashal; Mahram Chaviv Yuma 44ba; Lechem Mishnah in his explanation of Rambam Hilchos Shevisas Asor 3:2; Tevuos Shur 6:14 that for this reason the Rambam omitted all of the Talmudic dangers of Ruach Ra’ah; Malbim in Artzos Hachaim 4:4 in great length that Rambam holds there is no Ruach Ra’ah today; Makor Chaim 4:3 that today people don’t get damaged by the Ruach Ra’ah being that together with the Yeridas Hadoros of Kedusha is also Yeridas Hadoros of Kelipa; See Admur 328:41 and Rama 328:35 that Ruach Ra’ah is not a danger or great pain; See Tosafus Chulin 107b; Yuma 77b that Shibsa is no longer around today; Abayey in Pesachim 112b that he banished all the Mazikin; Rav Poalim 2 Kuntrus Yesharim 9

[26] The reason: Some Poskim rule that today there is no more Ruach Raah and hence one is not required to wash his hands three times in the morning. [Poskim ibid]

[27] Setimas Kol Haposkim and Shulchan Aruch Michaber and Admur who bring many laws of Ruach Ra’ah dangers; Shvus Yaakov 3:70; Chasam Sofer Y.D. 101; Maharam Shick Y.D. 244; See Admur Shemiras Guf Vinefesh Kuntrus Achron 1 that possibly Abayey’s banishing was counterproductive and now we need to be even more careful.

[28] See Kaf Hachaim Y.D. 116:44

[29] See Taz Y.D. 116:4 and Darkei Moshe 116:9 in name of Geonim regarding the Tekufa

[30] Sefer Shemiras Haguf Vihanefesh [Lerner] 241

[31] Bava Metziah 30a regarding the object of another; Bava Metziah 42a that blessing is only found on matters concealed from the eyes;  Rav Yehuda Bava Metziah 107a not to purchase fields near the city; Rav Bava Metziah 107b that 99% of people die from the evil eye; Bava Basra 118a people should be careful to avoid the evil eye; Bava Basra 118b one who is from Yosef is not effected by Ayin Hara; Brachos 20a “I come from Yosef who is not effected by Ayin Hara”;

[32] Yalkut Shimoni Mikeitz Remez 148 regarding Yaakov and his sons; Rashi Ki Sisa 30:12; Bamidbar 12:1; Tanchuma Sisa 31 regarding Luchos Rishonos

[33] Admur 303:17; Michaber O.C. 141:6 regarding Aliya of two relatives; See Taz Y.D. 265:11 regarding Mila of two sons simultaneously; Rama E.H. 62:3 regarding not to perform a Chupah for two Chasanim simultaneously; Admur Nizkei Mamon 11; Michaber 378:5 regarding staring at another’s field.

[34] Zohar Acharei Mos; Shemiras Hanefesh 246

[35] Chosen Yeshuos 33:7; See Bava Metziah 107b “99 died as a result of Ayin Hara”

[36] Bava Metziah 107b

[37] Halichos Olam Nesiv Ayin Tov 1

[38] Igros Moshe 3:26 “Ayin Hara is certainly a matter to suspect for, however on these matters the rule is not to contemplate it, as one is not particular on it, Hashem is not particular on him.”; Igros Kodesh 8:154 “One who is not particular, it is not particular with him”; 13:94 “The complete removal of one’s mind from it nullifies it”;

[39] Igros Kodesh ibid; See Heichal Menachem 2 p. 91; Hiskashrus 903

[40] See Birkeiy Yosef 141:6 and Yad Ahron 141 that even if one is not Makpid, Ayin Hara still exists; We also Daven every day to save us from Ayin Hara

[41] The Rebbe discussed the concept of Ayin Hara and its power on various occasions: See Toras Menachem 2:187 that it does not have power on concealed miracles; Igros Kodesh 10:280; 18:38; Toras Menachem Reshimos Hayoman p. 316 that the tzemach tzedek wore glasses on his forehead to protect him from Ayin Hara; On various occasions the Rebbe said “Bli Ayin Hara”

[42] See Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 15

[43] See Tosafus Bava Metziah 5b.

[44] Shivim Temarim 44

[45] See Admur 260:1 regarding cutting hair on Rosh Chodesh; Michaber 362:6 regarding not burying two corpses together; Michaber 363:2; Rama Y.D. 11:4 regarding Shechita in Teves; Rama 179:3 regarding a chicken who crowed like a rooster; Rama 265:11 regarding not being Sandek twice

[46] Rebbe Moshe Proventzal 9; Chasam Sofer Y.D. 138; See also Terumas Hadeshen 211

[47] Maharam Mintz 79

[48] Chasam Sofer E.H. 116; Devar Moshe Kama 58; Avnei Tzedek E.H. 10; Igros Moshe E.H. 1:4; Igros Kodesh 14:399

[49] See Shev Yaakov 23; Noda Beyehuda Tinyana E.H. 79, brought in Igros Kodesh Rebbe Maharash p. 45; Shut Ramatz Y.D. 87; Yad Yitzchak 3:109; Shemiras Hanefesh 85; Shemira Meialya 53; Kaf Hachaim 116:130; Chasam Sofer in Igeres Sofrim 2:25

[50] Shem Aryeh Y.D. 27 that the Maharsha was a descendent of his and nonetheless his name was Shmuel and his father’s name was Judah, contrary to the warning of Rav Yehuda Hachassid

[51] Shem Aryeh Y.D. 27; Beis Shearim Y.D. 196

[52] Damesek Eliezer on Tzavah 5

[53] See Divrei Chaim 1 E.H. 8 who vehemently negates the ruling of the Noda Beyehuda and says that “Shaareiy Leih Mareiy” to the Noda Beyehuda; Shivim Temarim Kuntrus Shiva Eiynayim Ayin 2; Shem Aryeh Y.D. 27; Chaim Veshalom 2:13; Rabbeinu Yerucham in Nesiv 28; Rokeiach 316; Tashbeitz 555; Orchos Chaim 2 Hilchos Avel 31; Maharil 111; Terumas Hadeshen 131; Beis Yosef 179; Kneses Hagedola E.H. 62:4; Yosef Ometz 37; Zohar Chaiy Mishpatim p. 133; Shulchan Hatahor 260:4; Yifei Laleiv 3 Y.D. 240; Nishmas Kol Chaiy Y.D. 42; Chaim Bayad 24; Keser Torah Eitz Chaim 9; Mili Dechassidusa Tzavah 50; Igros Kodesh 11:296

[54] Divrei Chaim ibid

[55] See Igros Kodesh Rebbe Maharash p. 47; Imrei Eish Y.D. 60; Avnei Tzedek E.H. 11; Betzel Hachochmah 3:42

[56] Avnei Tzedek Y.D. 46 and 142; E.H. 10-11; Levushei Mordechai 4:25; Yad Yitzchak 3:109; Maharsham 6:145; Hagahos Maharsham on Tzavah 19; Kinyan Torah 1:39

[57] Noda Beyehuda Tinyana E.H. 79; So rule regarding destroying an oven for the sake of a Yeshiva: Beis Dovid Y.D. 56; Shem Aryeh; Ben Porat 2:11; Maharam Brisk 1:29; Shivim Temarim on Tzavah Ayin Hei, mentioned in Igros Kodesh 4:55; Sefer Shemiras Haguf Vihanefesh [Lerner] 220:10; See Toras Shalom of Rashab 36 who mentions the stringent opinion and brings argument to be lenient

[58] Yosef Ometz 37:1 in name of Tzeror Hakesef 6; Ikarei Hadat Y.D. 14:2; Zechor Leavraham 3:189; Shulchan Gavoa 116:119; Zechor Leavraham; Nishmas Kol Chaiy 42; Hagahos Maharsham on Tzavah; Kaf Hachaim 116:121

[59] Tzemach Tzedek E.H. 143 and Piskeiy Dinim Y.D. 116 that the Alter Rebbe was very stringent with this Tzavah

[60] Piskeiy Dinim Y.D. 116

[61] Shivim Temarim ibid writes that the Tzemach Tzedek was punished for being lenient in this

[62] Igros Kodesh Rebbe Maharash p. 45 regarding building a private Mikveh at home

[63] Toras Shalom of Rashab 36-38 regarding destroying an oven; Igros Kodesh Rebbe Rashab 1:159 and 174 [printed in Shut Toras Shalom Halacha 36-37] regarding closing up windows

[64] Igros Kodesh 12:444 regarding being Sandek twice; Igros Kodesh 18:136; Igros Kodesh 13:296; 15:346 [printed in Shulchan Menachem 4:27-29]; See Shulchan Menachem 4:14 in length for many letters of the Rebbe on the subject

[65] Igros Kodesh Rashab 2:923 and Igros Kodesh 3:182; 195; 6:190 regarding brother marrying two sisters; See Shulchan Menachem 4:14 for other cases of leniency

[66] See Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 16; Darkei Teshuvah 179:23 in name of Shaar Shlomo 47

[67] See Taz Y.D. 116:4 and Darkei Moshe 116:9 regarding the Tekufa “Sichos Hazekeinos”

[68] See Michaber Y.D. 178-179; Rambam Avoda Zara 11; Sanhedrin 65a; Encyclopedia Talmudit Erech Darkei Haemori Vol. 7

[69] See Admur 180:6 [not covering knife on Shabbos]; 432:11 [scattering 10 pieces of bread]; 452:4 [Hagalah]; 494:16 [Dairy on Shavuos]; M”A 494:6; Tosafus Menachos 20b; See Chasam Sofer 51; Maharam Padvah 78; Ginas Veradim O.C. 2:28; Sdei Chemed Chasan Vekallah 21 and Mareches Mem 37-38

[70] Shiltei Hagiborim Avoda Zara 9a, brought in Pischeiy Teshuvah 179:3; See Yerushalmi Terumos 8:3, brought in Beis Yosef Y.D. 116 and Rosh 13 and Hagahos Maimanis Retzicha 12:2, that one needs to suspect for that which people worry of danger; Sefer Chassidim 261 that there is danger involved in matters that people believe to be dangerous; Divrei Torah Mahadurah Daled 112; Minchas Yitzchak 9:8; Shemiras Hanefesh ibid in name of Rav Chaim Kanievsky that one should follow all the Hazards accepted by the populace

[71] Such as not buying items for a child before he is born, or for a child not to look at a mirror until his teeth have grown, or not to step over a child lest he not grow anymore, or not eating the ends of the bread. [See Teshuvos Beir Moshe; Minchas Yitzchak 9:8]

[72] Darkei Teshuvah Y.D. 116:143 “certainly there’s no need to beware of hazards that are based on rumors that women spread and are not found in the words of the sages or writings of the Arizal”; Rav Eliyahu Landau wrote to me regarding purchasing baby items prior to birth, and that on this it states, “One who is not Makpid -Lo Kapdinan”, and that so is the custom that he witnessed.

[73] See Hiskashrus 857 that the Rebbe vehemently opposed the custom of the red string against Ayin Hara as transgressing Darkei Emori

[74] This follows the famous ruling of the Rashba that the Minhag of women is holy and is to be abided. [See Rashba 1:9 and 413; Chavos Yair 134; Heishiv Moshe 13; Aryeh Dbei Ilai Y.D. 19; Darkei Teshuvah 179:23 in name of Shaar Shlomo 47; Beis Avi 2:78; Minchas Yitzchak 9:8; Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 16:2; Heard from Rav Leibel Groner; See Beir Moshe 8:36 [regarding a) baby in front of mirror; b) stepping over a child c) wearing a red string]; Minchas Yitzchak 9:8]

[75] See Michaber Y.D. 178-179; Rambam Avoda Zara 11; Sanhedrin 65a; Darkei Teshuvah 179:23 in name of Shaar Shlomo 47; Encyclopedia Talmudit Erech Darkei Haemori Vol. 7 Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 16

[76] See Michaber Y.D. 179:3; Rambam Avoda Zara 11:4; Sanhedrin 65a

[77] Shiltei Hagiborim Avoda Zara 9a, brought in Pischeiy Teshuvah 179:3; Possible understanding of Rama 179:3, as initially explained in Taz 179:2

[78] Poskim ibid; Mishmeres Shalom Y.D. 116:21; Yerushalmi Terumos 8:3 that one needs to suspect for that which people worry of danger; Sefer Chassidim 261 that there is danger involved in matters that people believe to be dangerous; Minchas Yitzchak 9:8

[79] Conclusion of Taz 179:2; Implication of Tosafos Bava Metziah 27b

[80] See Rama Y.D. 177:1; Admur 301:33; Mishneh Shabbos 67a

[81] See Rashi on Mishneh Shabbos 67a.

[82] See Rama 177:1 “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.”; 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.

[83] See Minchas Yitzchak 6:80 that Darkei Emori was prohibited due to that the Emorites innovated the practices based on Kishuf.

[84] 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

[85] 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

[86] Admur 301:33; Michaber 301:27; Mishneh Shabbos 67a

[87] See Gittin 67b and onwards; Niddah 17a; Pesachim 112 Chofetz Chaim in Likkutei Halachos Niddah ibid; Divrei Yatziv 2:16; See Hakashrus 18:11-14

[88] The Tzavah of Rav Yehuda Hachassid, as well as many of his rulings in Sefer Chassidim, are filled with restrictions that can be defined as superstitious beliefs, such as for example the restriction against closing up a window.

[89] See Michaber and Rama Y.D. 116:5

[90] See Admur Hilchos Shemiras Haguf Vihanefesh

[91] See Kaf Hachaim Y.D. Chapter 116 and Sefer Shemiras Hanefesh for a compilation of hundreds of restrictions that are followed due to worry of danger and the like without any scientific basis.

[92] In other words, the same way there exists a field of science in the physical world which affects the value we attribute to actions and their expected effects, so too there is a field of science in the spiritual worlds which regular scientists are completely ignorant in, and is a field which only the greatest of our sages of the previous generations had expertise.

[93] See Taz Y.D. 116:4 and Darkei Moshe 116:9 in name of Geonim regarding the Tekufa

[94] Shiltei Hagiborim Avoda Zara 9a, brought in Pischeiy Teshuvah 179:3; See Yerushalmi Terumos 8:3, brought in Beis Yosef Y.D. 116 and Rosh 13 and Hagahos Maimanis Retzicha 12:2, that one needs to suspect for that which people worry of danger; Sefer Chassidim 261 that there is danger involved in matters that people believe to be dangerous; Divrei Torah Mahadurah Daled 112; Minchas Yitzchak 9:8; Shemiras Hanefesh ibid in name of Rav Chaim Kanievsky that one should follow all the Hazards accepted by the populace

[95] Such as not buying items for a child before he is born, or for a child not to look at a mirror until his teeth have grown, or not to step over a child lest he not grow anymore, or not eating the ends of the bread. [See Teshuvos Beir Moshe; Minchas Yitzchak 9:8]

[96] See Admur 180:6 [not covering knife on Shabbos]; 432:11 [scattering 10 pieces of bread]; 452:4 [Hagalah]; 494:16 [Dairy on Shavuos]; M”A 494:6; Tosafus Menachos 20b; See Chasam Sofer 51; Maharam Padvah 78; Ginas Veradim O.C. 2:28; Sdei Chemed Chasan Vekallah 21 and Mareches Mem 37-38

[97] See Rashba 1:9 and 413; Chavos Yair 134; Heishiv Moshe 13; Aryeh Dbei Ilai Y.D. 19; Darkei Teshuvah 179:23 in name of Shaar Shlomo 47; Beis Avi 2:78; Minchas Yitzchak 9:8; Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 16:2; See Beir Moshe 8:36 [regarding a) baby in front of mirror; b) stepping over a child c) wearing a red string]; Minchas Yitzchak 9:8]

[98] See Beir Moshe 8:36 [regarding a) baby in front of mirror; b) stepping over a child c) wearing a red string]; Minchas Yitzchak 9:8

[99] Admur O.C. 155:1; Tur 155; Rambam Deios 4:1; Kaf Hachaim 155:26; See Igros Kodesh 11:319

[100] 2nd opinion in Admur 288:7 “today the interpretation of dreams have changed from the times of the Talmud just as the medical treatment of back then has changed”; Malbushei Yom Tov; Elya Raba 288:12; All the Talmudic cures are omitted from the Rambam Hilchos Deios; Kesef Mishneh 4 Deios 18; Pilpula Charifta Avoda Zara 1:10; Bris Olam on Sefer Chassidim 477; Shearim Hametzuyanim Behalacha 32:2; Nishmas Avraham 14:4

[101] Tosafus Moed Katan 11a; Likkutei Maharil; Chidushei Rebbe Akiva Eiger Y.D. 336:1; Beis Lechem Yehuda 336:1; Chavos Yair 234; See Encyclopedia Hilchatit Refuit Erech Berius Vol. 2 p. 365

[102] Likkutei Maharil; Yam Shel Shlomo Kol Habasar 12; Chidushei Rebbe Akiva Eiger Y.D. 336:1

[103] See Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 17-19

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