Chapter 35: Beis Hakeneses-Laws relating to a Shul

Soon to be Published!


Chapter 35: Beis Hakeneses-Laws relating to a Shul[1]

  1. A Mikdash Me’at:[2]

All synagogues are referred to by Scripture as a small temple, and hence must be respected accordingly.

Does an Ezras Nashim contain holiness?[3] Yes.

A Beis Midrash:[4] A hall designated for Torah study is even holier than a synagogue, and hence the requirement to respect the space is even greater than that of a synagogue. Certainly, everything that is forbidden to be done in the synagogue due to lack of respect may not be done in a Beis Midrash.

A private room of study:[5] Only a public study hall contains holiness, however a private study room such as one’s personal study room in his home, does not contain so much holiness. However, it does have some level of holiness and hence one should not act too lightly in this area as the sages state that G-d only dwells within the four cubits of Jewish law.

Temporary areas used for a Minyan:[6] Homes and courtyards which house occasional Minyanim, do not contain any holiness.

  1. Matters of respect that must be shown in the synagogue:[7]

One must treat a synagogue with great respect, which include the following matters that are done in a synagogue:

  1. Sweeping the floor
  2. Mopping the floor
  3. Candles: As a sign of respect, we light candles in the synagogue, including a Ner Tamid, which is a light that is constantly left lit. It is forbidden to benefit from these candles which are lit out of respect for the synagogue, such as to light a non-mitzvah candle from it, unless it is a case of great need.[8]
  4. Cleaning the shoes: It is proper for one to clean the mud and dirt off his shoes prior to entering a synagogue to pray.
  5. Clean body and clothing: It is proper for one to make sure that both his body and clothing are clean and respectful upon entering a synagogue to pray.

  1. Matters which are forbidden to be done in the synagogue due to being lack of respect:

Speech:[9] It is forbidden for one to act in a lightheaded manner in a synagogue, such as to joke around and speak mundane speech.

Eating and drinking: It is forbidden to eat and drink in a synagogue, with exception to water. However, it is permitted for one to eat a celebratory Mitzvah meal in a synagogue. Likewise, the guard of the synagogue may eat and drink and sleep in the synagogue for the sake of guarding it.

Sleeping: It is forbidden for one to sleep in a synagogue even a temporary nap.

Jewelry and ornaments: It is forbidden for one to put on jewelry and ornaments in a synagogue.

Leisure and relaxation: It is forbidden for one to use a synagogue as a place of recreation for leisure and relaxation.

Smoking:[10] One is not to smoke in a synagogue.

Accounting:[11] One may not perform matters of accounting in a Shul. [Thus, one may not perform accountings of budget, salary, or payments in a Shul. Likewise, one may not sell items in a Shul.] It is permitted to perform matters of accounting in a Shul if the accounts are being done for the sake of a Mitzvah [such as a charity fund, or Pidyon Shvuyim[12]].[13] 

  • May one perform community related accountings in a Shul?[14] This applies even if the community does not have another area to gather.
  • May one sell items in a Shul?[15]
  • May one sell Sefarim and other Tashmishei Kedusha in a Shul?[16]
  • May one sell Chameitz in a Shul?[17]
  • May one exchange money in a Shul?[18]
  • May a Din Torah be performed in a Shul?[19] Seemingly it is permitted to do so being that it involves a Mitzvah.

Entering a synagogue with a cane, backpack and money pouch: It is permitted for one to enter a synagogue with a cane, backpack, and money pouch.

Spitting:[20] It is permitted to spit in a Shul, so long as one rubs the spit with his feet in order so the saliva does not remain visible in the Shul. If he spits on a surface in which the saliva gets absorbed within and is not visible, then this suffices and it is not necessary to rub it in. [Thus, when spitting in Shul during Aleinu, one is to rub the spit with his shoe in order so it does not remain visible. It is permitted to rub the spit on the tiled floor of a Shul even on Shabbos.] It is forbidden to spit opposite a Sefer Torah.[21] Seemingly, for this reason one is to avoid spitting opposite the Aron Kodesh, which holds the Sefer Torah.[22] [Regarding spitting during Shemoneh Esrei-see Chapter 5 Halacha 11.] Chewing licorice prior to entering the shul helps diminish one’s amount of saliva. 

Towels in a Shul:[23] Mikvah towels should not be placed in a Shul, by the main sanctuary where people pray and doing so is disrespectful to the shul and to the people who pray there.

  1. Running to Shul:[24]

It is a Mitzvah for one to run to shul, even on Shabbos, just as there is a Mitzvah to run to perform all Mitzvos. Once however one has arrived by the Shuls entrance, he is to no longer run and is rather to walk with awe and fear.

  1. Running back from Shul:[25]

It is forbidden to run, or walk with very wide strides upon returning from Shul, unless one plans on returning to the Shul, or go to a Beis Hamidrash, in which case it is even a Mitzvah to run so he reach there in shorter time. The same applies if one is heading towards any Mitzvah matter.

  1. Entering into a Shul for personal needs:

A Shul is designated for only spiritual usages, such as prayer, Torah learning and general service of G-d. There are regulations emplaced in regards to using a Shul for personal use, even if one desires to only enter the Shul momentarily. The following are the laws relating to entering a Shul for personal motives. In certain cases the Sages allowed one to enter a Shul for personal motives if he learns some Torah while there. In other cases, however, it is forbidden to do so even if he learns Torah while there.   

Shade and protectionSun and rain:[26] It is forbidden for one to enter a synagogue in order to protect oneself from the sun or rain. [This prohibition applies even if one will stop to learn Torah while in the Shul.]

To call an individual who is there:[27] If one needs to enter a synagogue in order to call an individual who is in the synagogue, then he should read some Torah, or orally recite a Torah thought, upon entering, and only afterwards should he call him. If the person is not learned and does not know how to read then he is to ask a child [or other person] to read him a Pasuk from the child’s text of study. Alternatively, he may remain sitting in the synagogue for a slight amount of time, and may then leave the synagogue, as even sitting in a synagogue is a Mitzvah.

As a shortcut:[28] A Shul that contains two entrances may not be used as a shortcut to enter through one entrance and exit through the other entrance in order to shorten the walk towards his destination. [Some Poskim[29] rule that this prohibition applies even if one will stop to learn some Torah in the Shul. Other Poskim[30], however, rule it is permitted in such a case.] However, if one already entered the synagogue through one entrance not in order to use as a shortcut, such as in order to pray or study Torah, then he may use the other entrance to leave even if it is a shortcut. Furthermore, one who enters from one entrance into a shul in order to Daven, it is a Mitzvah for him to use the second entrance to leave the shul.

  1. The roof of a synagogue:[31]

One is to beware against making a set use of the roof of a synagogue for a belittling purpose, such as for sleeping. Other belittling activities, such as using the bathroom are forbidden to be done on top of the roof of the synagogue even on occasion. Other non-belittling activities may be performed on the roof of the synagogue, with exception to the area of the roof that covers the Aron by which it is forbidden to make any use, even non-belittling. [Thus, if housing units were built on top of the synagogue, then one must beware of the above, as the floor of the housing unit is the ceiling and roof of the synagogue.] It is likewise forbidden to spread fruits to dry on top of the roof of a synagogue.

If was originally built as a housing unit: The above law only applies by a synagogue that was originally built for the purpose of being a synagogue. However, if it was originally built for other purposes, such as to serve as a housing unit, and was later designated as a synagogue, then it is permitted even to sleep on its roof as one can assume that it’s roof was never sanctified to be used for the synagogue and only its interior was sanctified for the use. Nonetheless, even in such a case, one who worries for his soul should distance himself from sleeping on top of such a roof especially in the area that is directly over the Aron.

Living on top of a Shul: A person is to beware not to live on top of a Shul due to danger. This especially applies if there is a bathroom on top of the shul. [The Taz lost a number of children as a punishment for doing so.[32] Accordingly, one is to be very careful not to designate an apartment in a building as a Shul, if there are other apartment complexes on top of it. Nonetheless, a number of leniencies exist in a case of need that being stringent in this matter will cause a community to not have a synagogue. These leniencies include:[33] 1) If the Shul was built under condition that it should not have the Kedusha of a Shul. 2) If the first floor which is directly on top of the Shul  does not have a use, and only the second floor above it has a use. 3) Shomer Pesaim Hashem. There is no issue to live on top of the Ezras Nashim.[34]]

  1. Laws relating to a Beis Midrash:[35]

A hall designated for Torah study is even holier than a synagogue, and hence the requirement to respect the space is even greater than that of a synagogue. Certainly, everything that is forbidden to be done in the synagogue due to lack of respect may not be done in a Beis Midrash.

Saying Gezunthite to a sneeze in a Beis Midrash:[36] In a Beis Midrash, one is not to say Gezunthite after someone sneezes, in order not to nullify the learning of Torah.[37] This applies even not during times of Torah learning and certainly during times of Torah learning by which his punishment is great [if he stops and nullifies from his Torah learning] as the sages state that he is fed hot coals.[38] [However, some Poskim[39] rule that this only applied in previous times when people who were learning were careful not to nullify any time from their learning and not look out of their book, however, today it is permitted to say it after somebody sneezes being that we anyways speak of other matters. Other Poskim[40], however, rule that this applies even today, and so is clearly evident from Admur who does not differentiate in this matter.]

Eating and drinking and sleeping in a house of study:[41] It is permitted for Torah scholars and students of Torah study to eat drink and sleep in a study hall, in a time of need. For example, one who learns Torah day and night in the study hall and if he will be required to go home in order to eat and drink and sleep this will cause him to nullify from his Torah study, then the sages permitted him to eat, drink, and sleep in the study hall.

Smoking cigarettes in a house of study:[42] It is permitted for one to smoke a cigarette in a house of study. [The above however only applies with the consent of the people in the Beis Midrash. If the people in the Beis Midrash do not consent, it is forbidden to smoke there.[43]] It is even permitted to light it from a Yartzite candle which was lit in the house of study, although not from a candle that was lit for the sake of the prayer. However, the custom is to be stringent and not benefit from a Yartzite candle.[44]

  1. Bringing small children to Shul:[45]

Children who are above the age of Chinuch are to be brought to Shul and educated to answer Amen and participate in the prayer. However, children who are below the age of Chinuch and run around or disturb the congregation, are not to be brought to Shul at all, and doing so is detrimental to their education. Bringing such children to Shul, asides for it disturbing the prayers and it being a desecration of the holy place, also educates them to treat a Shul improperly, and makes them continue their ways even when they become older. 

  1. Kissing in a Shul:[46]

It is forbidden to kiss one’s small children in Shul. It is debated amongst Poskim if this prohibition applies also to kissing older children, relatives and friends. It is however permitted according to all to kiss a person who one is obligated to respect and honor, such as to kiss the hand of a Rav, Torah scholar, one’s father, and the like, or to give a kiss to another as a sign of admiration or gratitude. Practically, it is customary amongst many Chassidim to give a “Chassidic kiss” upon greeting a fellow Chassid or friend in Shul.

  1. Building a shul:[47]

A synagogue should only be built based on the directive of a Torah scholar as there are many detailed laws involved in the way a synagogue is to be built.

Building a house taller than a Shul:[48] The house of a person should not be built higher than a community synagogue as if one does so there is danger of annihilation to the entire community. [Some Poskim[49] rule that this applies even if there are other Gentile homes in the city which are already taller than the synagogue. Many are accustomed to being lenient in this today based on various arguments of leniency.[50]]

Not to block the sunlight entering a Shul:[51] A person is to be very careful not to prevent or block sunlight from entering a Shul, as doing so is a danger for one’s family.

Laws involved in building a bathroom by a Shul:[52] One is to avoid positioning the toilet in a way that one’s back faces the Shul. One must avoid attaching the toilet to the wall of the actual sanctuary.[53] There is no prohibition in having the bathroom share the same wall as the sanctuary.[54] However some[55] write that one should initially build the walls for the bathroom in a way that it does not share any of its walls with the walls of the inner sanctuary.

Building windows in a Shul: A shul is required to have windows facing Jerusalem [east] in order so when praying Shemoneh Esrei one faces the window. This window is necessary in order so one be able to re-arouse his concentration during Shemoneh Esrei by looking at the heavens in case he loses his train of proper thought. It is proper to have a total of 12 windows in a Shul, building a portion of them amongst each of the four directions.

Towards which direction should the Aron Hakodesh be facing?[56] The Aron is to be set up facing Eretz Yisrael, in the same direction that one is required to pray towards. Hence in those countries which are West of Eretz Yisrael the Aron is set up facing east. Nevertheless those countries which are Northwest of Eretz Yisrael, then if they are very North above Eretz Yisrael, then the Aron, as well as the eastern wall which the congregation Davens towards, is to be set up facing Southeast as opposed to directly facing East.

Building a room in front of the Shuls main sanctuary: One is required to Daven within a room that is enclosed within two entrances. Therefore the custom has become to build a hallway in front of the main sanctuary of a Shul so that the actual Shul is enclosed within its own entrance as well as the main entrance of the building which enters into the hallway.

  1. Placing pictures and mirrors in a Shul:

Pictures: Although pictures and portraits may be placed on the wall of a Shul and are not considered an interval between oneself and the wall, nevertheless, one is to avoid Davening [Shemoneh Esrei] opposite them so that they not distract his concentration. For the above mentioned reason, it is proper that all pictures and portraits in a Shul be situated above the average height of a person.

Mirrors: One may not Daven opposite a mirror.

  1. The holiness of the items of a synagogue:[57]

There is a general rule that one must always elevate matters of holiness and may not degrade them. Accordingly, all of the items that are in a synagogue such as the ark and Bima and Paroches, and covers of the Torah scroll and the like, may only be used for a different purpose after consultation with a Torah scholar.

The status of a donated item to a Shul:[58] When a person donates an item to a Shul, it becomes the property of the community, and the community maintains certain rights of usage over it, and it is in their discretion to use it or not and to decide on its frequency of use. Thus, for example, they can choose to sell it to another Shul, or sell it and use the money for a higher purpose even if Lo Nishtakah Hashem Mimenu [that the name of the donor is still apparent upon the donated item]. Thus, it is clear that the donor is not considered to have acquired the rights for his item to be the one used in the Shul, if the congregation desires otherwise. Nonetheless, just as we find regarding a Sefer Torah that the Poskim rule that when a second Torah scroll is donated that one should take turns reading from the two donated scrolls, so too, this applies likewise with other items that are donated to a Shul by two different people, that they should take turns using them.

Making use of the Bima:[59] The Bima onto which the Sefer Torah is placed is considered Tashmishei Kedusha and is therefore forbidden to be used for mundane purposes. However, in those areas that it is accustomed to make use of the Bima for matters other than holding the Sefer Torah, then it is permitted to use it for mundane activity which is not belittling, such as leaning on it, or stacking Sefarim on it.

  1. Davening in a Shul:[60]

See Chapter 12 for the full details of this subject!

Davening in a Shul even when a Minyan is available at home: One is to strive to always pray with a Minyan in a Shul even if he has a Minyan available in his house, as one’s prayers is more acceptable in a synagogue, as explained next, as well as due to that Berov Am Hadras Melech. 

Davening in a Shul even when there is no Minyan available:[61] Even when there is no Minyan available in Shul, it is better that one Daven privately in a Shul than to Daven privately in one’s home.

Prayers are more acceptable on high when done in a Shul: The prayer of a person is most acceptable within a synagogue, which is a house designated by the community for praising G-d, as the verse states El Harina Viel Hatefila [that G-d listens to the praise and to the prayers in the area designated for praise and prayer].

Cannot concentrate in Shul:[62] If one cannot concentrate in Shul due to disturbances that exist there as a result of the crowd, then it is better that he Daven at home with a Minyan, then Daven in the Shuls Minyan.

Where to Daven if there are two Shuls in one’s city:[63] If there are two Shuls within one’s city, it is better for one to Daven at the more distanced Shul, as he receives reward for his walking to Shul and the more he walks the greater the reward.

Davening in a Beis Midrash versus a Shul:[64] It is a greater Mitzvah for one to Daven with a Minyan in a Beis Hamidrash where people study Torah than in a Shul that is only used for prayer. This applies even if there are more people who Daven in the Shul than in the Beis Hamidrash. [Nevertheless, today this law is no longer applicable as all Shuls have the status of a Beis Hamidrash, being that they contain Sefarim which people learn from.]

Walking to Shul with a Minyan:[65] It is proper for the Minyan to gather prior to entering the Shul and then enter the Shul together.

Walking to Shul with Tallis and Tefillin: According to the Zohar one is to put on the Tallis and Tefillin at home prior to walking to Shul, or in an adjacent room of the main sanctuary and only then to enter the Shul. Many are accustomed to do like this latter approach.

Davening within four cubits of door of Shul:[66] One is not to sit in a Shul within four Tefachim [i.e. 32 cm] from the Shul’s entrance unless that is his set seat and the Shul’s entrance is not open to a public area but rather to a courtyard and the like.

Delaying upon entry, prior to beginning Shemoneh Esrei:[67] Upon entering a Shul one is to delay beginning Davening [Shemoneh Esrei] until 32 cm. worth of walking elapse.

Not to be the second to last person to leave Shul after Davening:[68] In areas where people are fearful to walk alone, such as at night after Maariv in certain places, then if besides for oneself there is another person still in middle of Davening while everyone else has already left, then it is an obligation for one to do a kindness to the remaining Davener and remain in the Shul until he finishes Davening, in order to escort him. This, however, only applies if the person began Davening on time and is merely reciting in length the set prayers that everyone else recites. If, however, he arrived late without enough time to finish Davening with the Minyan, or if he is adding additional prayers and supplications of his own, then there is no obligation for one to remain to escort him. Nevertheless it is an act of piety to do so even in such circumstances. Likewise it is an act of piety for the second to last person to wait to escort the last person, even after Shachris and Mincha.

  1. Davening outside a Shul:[69]

One who Davens outside a Shul with his back facing it is considered a Rasha. There is dispute as to whether this means that one’s back is facing the wall of the Shul, or whether one’s back is facing the direction of which everyone else is praying towards [meaning that he is praying in the opposite direction of the congregation]. Practically we are stringent like both opinions. Therefore, one may never Daven in front of a Shul, whether his back is in front of the wall, or he is facing the wall. Likewise one may never Daven in back or side of the shul with his back facing the wall. It is, however, permitted to Daven in back of a Shul facing the wall, or on the side of a Shul facing East, or facing the wall. In all cases, it is a Mitzvah Min Hamuvchar for one to enter the Shul and not Daven outside.

Davening in a house or courtyard which is in front of Shul: The above prohibition of Davening with one’s back facing the front of the Shul only applies by an open Shul that does not have an external courtyard. It is permitted, however, to Daven facing east within a Shul courtyard, or a house which is in front of the Shul, despite the fact that one’s back faces the front of the Shul.

  1. Having a set place for Davening:[70]

A set Shul: One is to establish for himself a set Shul in which he prays in.

A set area in Shul: One is to establish for himself a set area in the Shul in which he Davens. One should not Daven out of this set area unless it is a case of great need.

A set area at home: Likewise, at the times that one is unable to go to Shul and thereby prays at home, he should establish a set place in which he Davens, in an area which is distanced from the disturbances of his household. One should not Daven out of this set area unless it is a case of great need.

Within four cubits of one’s set space: The four cubits which surround one’s set place are defined as an extension of that place and one may thus initially Daven anywhere within that 4-cubit circumference.

Within four cubits of door of Shul: One is not to sit in a Shul within four Tefachim [i.e. 32 cm] from the Shul’s entrance unless that is his set seat and the Shul’s entrance is not open to a public area but rather to a courtyard and the like.


  1. Tzoa in shul:[71]

The law by the Chazan: If there is Tzoa in shul, then  if it is within the four cubits of the chazzan, or if he can smell it, then he must stop Davening until the Tzoa is covered or removed. If it is not within his four cubits and he cannot smell it, then by Pesukei Dezimra he may continue to pray, while by Birchas Shema or Chazaras Hashatz he must stop the prayer until the feces is removed or covered being that he fulfills the obligation for the public.

Scent of feces in Shul: If the Tzoa is covered [or cannot be found] then one is to spray air freshener or deodorant in the area and if  the smell goes away then one may continue to Daven.

Urine: If there is urine in the synagogue and it does not give off a bad smell, then the congregation may continue their prayer so long as they distance themselves four cubits from it.


[1] See Michaber 154; Ketzos Hashulchan 29; Shulchan Menachem 104-114

[2] Ketzos Hashulchan 29:1

[3] Peri Megadim 151 A”A 1

[4] Admur Hilchos Talmud Torah 4:10; Ketzos Hashulchan 29:4

[5] Ketzos Hashulchan 29:5

[6] See Michaber 151:2; Hachaim 151:26 that so applies according to all Poskim; Ketzos Hashulchan 29:5

[7] Ketzos Hashulchan 29:2

[8] Michaber 154:14; Shaareiy Teshuvah 154:20

[9] Admur Hilchos Talmud Torah 4:11;

[10] See Shaareiy Teshuvah 154:20; Ben Ish Chaiy Vayikra 5; Kaf Hachaim 151:10; Yechaveh Daas 2:17; Yaskil Avdi 8:24-7

[11] Michaber 151:1; Megillah 29b

[12] Chesed Lealafim 151:3; Ben Ish Chaiy Vayikra 4

[13] Michaber ibid

[14] Biur Halacha 151 “Vein Michashvin” in name of Ramban

[15] Piskeiy Teshuvos 151:10

[16] Rav Poalim 24; Ketzos Hashulchan 29 footnote 2

[17] Ketzos Hashulchan 29 footnote 2

[18] Piskeiy Teshuvos 151:10 in name of Mishnas Yosef

[19] See Rama 54:1; Ketzos Hashulchan 29 footnote 2

[20] Admur 90:14; Michaber 90:13 and 151:7; Brachos 62b

[21] Michaber Yoreh Deah 282:1; Tur in name of Rambam

[22] Ketzos Hashulchan 29:2 footnote 20

[23] See Mishneh Megillah 28a; Yerushalmi Megillah 3:3 3:3; Hiskashrus 29 Nitzutzei Rebbe p. 15; Toras Menachem 5728 28th Elul Vol. 53 p. 466; Mishnas Yosef [Leiberman] Beis Hakenses 26:6

[24] See Admur 90:13; Ketzos Hashulchan 13:4

[25] See Admur 90:13; Ketzos Hashulchan 13:4

[26] Michaber 151:1; Megillah 28b

[27] Michaber 151:1; Megillah ibid

[28] Michaber 151:5; Megillah 29a; Ketzos Hashulchan 29:3

[29] Or Sameiach Tefila 11:10; Poskim in Piskeiy Teshuvos 151:14 footnote 70

[30] Biur Halacha 151:5 “Laasos Derech”

[31] See Michaber 151:12; Taz 151:4; M”A 151; Kneses Hagedola 151; M”B 151:42; Ketzos Hashulchan 29:6; Piskeiy Teshuvos 151:22; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:4

[32] Taz ibid

[33] See Birkeiy Yosef 151:10; Chaim Shoel 1:56; Yabia Omer 6:26Minchas Yitzchak 2:48; 4:43; Shevet Halevi 1:27; 5:18; Piskeiy Teshuvos 151 footnote 154

[34] Sefer Shemiras Haguf Vihanefesh [Lerner] 209:5

[35] Admur Hilchos Talmud Torah 4:10; Ketzos Hashulchan 29:4

[36] Admur Hilchos Talmud Torah 4:11; Ketzos Hashulchan 29:4

[37] Admur ibid; Michaber Y.D. 246:17; Tur 246; Rambam Talmud Torah 4:9; Brachos 53a; Rashi ibid; Pirkei Derebbe Eliezer 52; Tosefta Shabbos 8:2

[38] Admur ibid; Ketzos Hashulchan 29:4; See Elya Raba 151:2; Brachos ibid; Chagiga 13b; Avoda Zara 3b; Mamarei Admur Hazakein Haketzarim  p. 345

[39] Shach 246:16; Perisha 246:36

[40] Taz 246:6; Implication of Admur ibid who does not differentiate in this matter and records the ruling even regarding today; Ketzos Hashulchan 29:4

[41] Ketzos Hashulchan 29:4

[42] Shaareiy Teshuvah 154:20

[43] Rav Moshe Feinstein in Asia 37 p. 32-32

[44] Kesav Sofer O.C. 65; Nitei Gavriel 75:9

[45] Admur 124:10; Ketzos Hashulchan 22:3

[46] See Admur 98:1; Rama 98:1; Binyamin Zev 163 in name of Aguda; Sefer Chassidim 255; Ketzos Hashulchan 22:3; See Piskeiy Teshuvos 98:7; Pamei Yaakov 68 p. 83-87

[47] Ketzos Hashulchan 29:6

[48] Michaber 150:2; Piskeiy Teshuvos 150:7

[49] Shivim Temarim on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:2

[50] See M”B 150:4; Kaf Hachaim 150:21; Piskeiy Teshuvos 150:7

[51] Michaber 150:4; Sefer Chassidim 813; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:3

[52] See Kaneh Bosem 2:2; M”B 3:14; Piskeiy Teshuvos 3:6

[53] Shieilas Yaavetz 2:54; Piskeiy Teshuvos 151:32

[54] Kaneh Bosem ibid

[55] Piskeiy Teshuvos ibid and 151:32

[56] Admur 94:2

[57] Ketzos Hashulchan 29:7

[58] See Michaber O.C. 153:14; Y.D. 259:3; Piskeiy Teshuvos 153:23 and 31

[59] See Michaber 154:3 and 6; Rama 154:8; Admur 42:6 in parentheses; Piskeiy Teshuvos 154:27

[60] See Admur 90:10; Ketzos Hashulchan 13:3

[61] Admur 90:10; Ketzos Hashulchan 13:3

[62] Shaareiy Teshuvah 90:2; Ketzos Hashulchan 13 footnote 5

[63] See Admur 90:12; Ketzos Hashulchan 13:4

[64] See Admur 90:17; Ketzos Hashulchan 13:4

[65] See Admur 90:15; M”A 90:28; Zohar 3:126

[66] See Admur 90:19

[67] See Admur 90:19

[68] See Admur 90:16; Ketzos Hashulchan 27:7

[69] See Admur 90:6-8

[70] See Admur 90:18; Ketzos Hashulchan 13:4

[71] See Admur 79:3; Ketzos Hashulchan 10:14

Was this article helpful?

Related Articles

Leave A Comment?

You must be logged in to post a comment.