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Chapter 4: Eating Habits, Guidelines, & Directives in Halacha

1. Diet-Eating healthy:

A. The obligation to keep a healthy diet: [Rishonim/Achronim]

Being in a healthy and physically fit state is part of the ways of G-d, as it is not possible for one to understand the creator while he is sick. Therefore, one must distance himself from all matters which cause damage to the body, and accustom himself to those things which keep the body healthy.[1] Whoever is not careful to eat healthy foods is considered a person who is negligent in his body.[2] Certain foods are extremely unhealthy and very damaging to the body and should never be eaten. Other foods, although our unhealthy, may be eaten on occasion.[3]

Every person needs their own specific diet:[4] Every person has a different metabolism and physique, and hence should receive medical consultation regarding which foods they should eat. [Furthermore, there is a difference in diet between a sick person versus a healthy person, and versus one who has eaten healthy his whole life versus one who has not, as explained in medical literature.[5]]

In the words of the Rebbe:[6]

“The Torah obligates that in matters of health one must consult with a doctor and obey his instructions. Now, there are two approaches to medicine, one being healing through finding a cure for a current illness, and the second being preventive medicine. It is clearly understood that preventive medicine is the ideal and most desirable any way you look at it, including cost, not to mention the fact it prevents illness and suffer r”l. In addition, it prevents needing to resort to more complex medical intervention such as surgery, which is sometimes necessary when dealing with an existing condition. In order for preventive medicine to be most beneficial, it requires one to commence prevention at the earliest possible age, beginning with vaccinations, brushing the teeth to prevent cavities, and a balanced diet etc.”

B. The prohibition to eat unhealthy foods:[7] [Achronim]

It is forbidden for one to eat unhealthy foods[8], and one who does so and says a blessing over them transgresses three negative commands:

1. He has belittled himself.
2. He has belittled the food.
3. He has recited a blessing improperly.

One who is accustomed to eating unhealthy foods:[9] The doctors have said that foods which a person is accustomed to eating on a regular basis does not damage him, even if it is unhealthy, as one’s body becomes accustomed to it. This, however, is only so long as one does not overeat.

What foods are considered not healthy:[10] There are a number of foods which are considered not healthy for the body and should never be eaten, or eaten only of far occasion. For a list of foods and their status, see Chapter 5.

2. How much to eat and how often:

A. Not to eat unless hungry, and not to drink unless thirsty:[11] [Rambam/Achronim]

One should only eat and drink when he is hungry and thirsty. [One should only eat when he has a true desire and hunger for food. The difference between a true desire for food versus an external desire is that by a true desire for food one is actually hungry, while by an external desire he is not hungry but simply desires a specific food to eat. Accordingly, one who desires to guard his health should only eat when his stomach has been emptied from the previous food, which on average for a healthy person who exercises and eats healthy foods, takes about six hours. Thus, one should have six hours between meals.[12]]

B. Overeating:[13] [Rambam/Achronim]

The main cause of illness:[14] Overeating is comparable to eating poison and is the main reason for illnesses. One should always leave his abdomen one third empty and two thirds full upon eating a meal. The majority of illnesses come as a result of either eating unhealthy foods or as a result of overeating even healthy foods. Furthermore, overeating healthy foods is even more damaging to the body than eating a small amount of unhealthy foods.[15]

Transgresses three negative commands:[16] Whoever overeats transgresses three negative commands: 1) Hishamer Lecha; 2) Pen Tishcach; 3) Bal Tishaktzu.

Overeating interferes with your body’s ability to digest the food:[17] Included in the directive to eat easily digestible foods, is that one should not eat an abundance of food, as when one overheats and stuffs his stomach there isn’t enough room for the stomach to properly digest the food. This is similar to one who throws too much wood into a fire which prevents the fire from being able to properly take hold. Accordingly, whoever wishes to guard the health of his body is not to overeat but is rather to eat mediocrely, not too much and not too little, which means that he should not eat until the point of satiation.

C. How much to eat: [Achronim]

Old versus young:[18] A person in his youth contains a much faster and better metabolism than one who is old. Accordingly, the youth require more food to eat and to eat more often than do older people who must eat only light foods, of small quantity but of great quality.

Winter verses summer:[19] In the summer months one’s digestive system become weakened due to the heat and therefore it is proper for one to eat less in the summer months than in the winter months. Medical practitioners have recommended that in the summer one eat only two thirds of what one usually eats in the winter.[20]

D. How often should one eat, and how many meals should one have per day:[21] [Achronim]

How many meals: A strong and healthy person should eat twice a day, while a weak and old person should eat many times a day in small amounts, as eating too much at one time can overburden his abdominal track.

How many hours between meals: One who desires to guard his health should only eat when his stomach has been emptied of the previous food, which on average for a healthy person who exercises and eats healthy foods, takes about six hours. Thus, one should have six hours between meals.

Skipping one meal every week: It is proper for one to skip one meal every week in order to give one’s abdomen a break from digesting, and strengthen its digestive capabilities. It is best to arrange for this skipping of a meal to take place on Erev Shabbos.

E. Not to eat when angry, stressed, or in fear:[22] [Achronim]

One must beware not to eat when he is in a state of anger or fear or stress, and is only to eat when he’s in a state of balanced happiness.

3. General rules of foods to eat and foods to avoid:

*See Chapter 5 for a detailed list of particular foods to eat and avoid due to both health and safety reasons!

A. Eating easily digestible foods:[23] [Rambam/Achronim]

The most important aspect which affects the health of the body, and its strength is one’s ability to properly digest the food which he eats, and expel the toxins from the body. If he properly and easily digests the food then his body will be healthy, if however it is difficult for him to digest the food, then he can endanger himself.

B. One who has a lust for a certain food:[24] [Talmud/Achronim]

One who sees a food item and lusts after it, then if he does not eat it, it is a grave danger. A Segula/antidote to this is to immediately spit out all the saliva that gathers in one’s mouth at the time of the lust, and to avoid swallowing this saliva.

C. Hot foods and drinks:[25] [Talmud/Achronim]

One is to avoid eating or drinking any food or drink which is very hot, as it can cause damage to one.

Eating hot bread:[26] Specifically, the Talmud[27] states that one who eats wheat bread that is too hot causes damage to his teeth. Likewise, elsewhere the Talmud[28] states that one is not to eat barley bread that is too hot. See Chapter 5 under “Bread” for the full details of this subject!

Eating hot meat:[29] One should not eat hot meat while its steam is still dissipating from it, whether the meat has been roasted or cooked.

D. Cold foods:[30] [Talmud/Achronim]

During the winter, one is not to eat a wheat dish that is very cold.

E. Eating hot and spicy foods versus cold and sour or pickled foods:[31] [Rambam/Achronim]

Hot-blooded versus cold-blooded bodies: People do not share the same type of body and health needs. Some people are hot-blooded by nature while other people are cold-blooded. Likewise, not all foods are the same, and every food has a different effect on different bodies. One who has a well-balanced body, not too hot and not too cold, is to eat mediocre foods that are not on the extreme hot side or extreme cold side. However, one who is hot-blooded is to eat foods of the opposite extreme, and is hence to avoid eating spicy and hot foods and is rather to eat cold and sour foods. Likewise, one who was cold-blooded is to eat foods that are slightly hot.

Summer versus winter:[32] Just as people who are hot-blooded versus people who are cold-blooded should have different diets, so too one should have different diets in the summer versus the winter. In the summer, one should eat cold foods such as lamb, young goat meat, and baby chickens, as well as sour foods, but should avoid spicy foods. In the winter, one should eat hot and spicy foods and eat mustard.

Cold climates versus hot climates:[33] Just as one should have different diets in the winter versus the summer, so too people who live in hot climates should have a different diet then people who live in cold climates. In hot climates, one should eat cold foods such as lamb, young goat meat, and baby chickens, as well as sour foods, but should avoid spicy foods. In the winter, one should eat hot and spicy foods and eat mustard.

4. Breakfast:[34] [Talmud/Shulchan Aruch]

A. Its importance:

 It is proper for one to accustom himself to eating Pas Shacharis [i.e. breakfast, a small morning meal with bread].[35] This is in addition to his main meal [i.e. lunch, or early lunch] which is eaten later on.[36] One who does not eat breakfast, and only eats lunch past midday is like one who throws a stone into an [empty] flask of wine, [which is of no benefit[37]].[38] [Nevertheless, some were accustomed to not eat breakfast due to concerns that its Halachically required menu could not be properly fulfilled.[39] Practically, the Poskim[40] negate this worry.]

Breakfast prevents illnesses of the gallbladder:[41] The reason for why eating breakfast is so important is because there are 83 illnesses, which is the numerical value of the word “מחלה”, which are dependent on the gallbladder, and all of these illnesses can be avoided by eating bread with salt and drinking a jug of water in the morning.

B. The time-When to eat breakfast:

 Latest time-By 4th hour of day/midday:[42] The first meal of the day is to be eaten in the morning when the 4th hour of the day arrives, and at the very least prior to the end of the 6th hour of the day.[43] One is not to delay eating the meal past this time, as one who does so is like one who throws a stone into an [empty] flask of wine, [which is of no benefit[44]], if he did not yet eat anything that day. [Practically, however, the world is no longer careful in this matter, as we are no longer accustomed to eat a main meal before midday, in  addition to breakfast.[45] Nonetheless, this only refers to the first main meal of the day, which is lunch or an early lunch. However, one is to at least eat breakfast-Pas Shacharis[46]-by this time.[47] Hence, for all intents and purposes, in today’s time Pas Shacharis has the same status as the Seuda Rishona of previous times and must be eaten by at least midday, although initially may be eaten even prior to the 4th hour.[48]]

Earliest time-After Shacharis:[49] One who is accustomed to eating Pas Shacharis [i.e. breakfast], may eat it as soon as he leaves from Shul after Shacharis, even prior to going to the Beis Hamidrash to learn after Davening. [However, some write that it is not proper to eat breakfast prior to one’s set learning session after Shacharis.[50] Practically, this only refers to eating a set meal, however a small breakfast of a Kezayis or Kibeitza of Mezonos in order to not leave one’s stomach empty, is proper to be eaten before learning.[51]]

C. The Menu: [Talmud/Shulchan Aruch]

What to eat for breakfast:[52] One should eat bread with salt and drink water for breakfast. [Based on the Talmud, and Arizal, it is also recommended to eat fried eggs, without salt, with olive oil.[53] The following are the details of these menu foods, as recorded in the Achronim:]

Salt:[54] Salt is only necessary if it was not already added to the ingredients of the bread during the kneading. If the bread already contains salt, then there is no need for additional salt during breakfast.

Bread:[55] Regarding the bread, it is not necessary to eat Hamotzi bread, and the custom is to eat Pas Haba Bekisnin [i.e. baked Mezonos, such as crackers or cookies or cake]. The bread or Mezonos is to be from one of the five grains [i.e. wheat, barley, spelt, rye, oats]. However, it does not suffice to eat porridge or other cooked grains. One is to eat a Kibeitza of bread or Mezonos [i.e. 55 grams] for Pas Shacharis, [and is not required to eat more. At the very least one should eat a Kezayis of bread.[56]] It is proper to eat white bread or Mezonos made of wheat.[57] 

Water: Regarding the water, it can be any beverage, and not just water.[58] It is proper to drink a hot beverage, and so is the custom today to drink tea or coffee for breakfast.[59] In fact, drinking coffee is a Segula for memory.[60] If one does not have bread or Mezonos available to eat for breakfast, it suffices to drink coffee with sugar and milk, which also prevents the stomach from remaining empty.[61]

The order of the courses:[62] One is to first eat the bread and then have a beverage [of wine], if available, and if not, he is to drink plain water.

D. Other details:

Not to eat breakfast standing:[63] There are three things which weaken a person’s body, and one of them is a person who eats while standing. [This applies especially regarding breakfast, Pas Shacharis.]

Bathroom:[64] One is to go to the bathroom before eating his first meal.

5. Dinner: [Talmud/Achronim]

The main meal should be eaten by night, as the foods eaten during daytime should be lighter than those eaten at night.[65] Thus, meat should be eaten specifically by dinner, by the night meal.[66] However, it is not necessary to eat dinner specifically at night and on the contrary, dinner should be eaten early so it can fully digest and allow one to awaken the next morning early.[67]

6. Things to do before eating:

A. Exercising before eating:[68] [Rambam/Achronim]

One of the great medical directives is that one should not begin to eat a meal until he exerts his body with some kind of exercise or activity.[69]

B. Opening the belt prior to eating:[70] [Achronim]

One is to open his belt prior to eating a meal, as eating with a tight stomach can bring one to illness of the abdomen. [This, however, only applies if their belt is tight, however a loose belt does not need to be opened prior to eating.[71]]

C. Bathroom before eating:[72] [Rambam/Achronim]

One should check if he needs the bathroom prior to eating. One who has an urge to use the bathroom and nevertheless eats prior to doing so, this is the beginning of bad odor of the body.[73]

7. Netilas Yadayim-Washing hands for bread:

A. Being careful in the washing:[74] [Talmud/Shulchan Aruch]

Whoever is not careful and the laws of washing hands for bread, or stingy to wash with a mere Revius of water, is brought towards poverty.

B. Drying one’s hands on one’s clothing:[75] [Rishonim/Shulchan Aruch]

One should not dry his hands [after washing for Netilas Yadayim for a meal, and possibly from any water[76]] on his shirt [i.e. Chaluko, or on any other clothing[77]] as if one does so it causes him to forget his Torah learning.

8. Eating Etiquette-Directives & Guidelines:

A. Drinking habits: [Talmud/Achronim]

See Chapter 5 for the full details of this matter.

Drinking water by a meal:[78] One should not drink water prior to eating a meal as it cools off the metabolism and prevents proper digestion. Even during the meal, one should only drink a small amount of water together with wine.[79] After the food is digested, one should drink a normal amount, but not too much.

Drinking while eating:[80] One who eats but does not drink, this is the beginning of illness of the abdomen.

B. Chew your food:[81] [Kabbalah/Achronim]

The beginning of digestion occurs within the mouth, when one chews his food using his teeth and adds saliva to it. Accordingly, one should not swallow any food without first showing it, as if he does so it will be difficult to digest.

C. Having salt on the table:[82] [Rishonim/Kabbalah/Shulchan Aruch]

Whenever one eats a meal [with bread] it is a Mitzvah and it is customary to have salt on the table. This applies even if one does not desire to eat any of the salt during the meal.[83] This applies even if the bread already contains salt.[84] [The salt is not to be removed from the table until after Birchas Hamazon.[85] The women of the home are especially to be careful in this matter.[86]]

The reason for the customs: The custom is to place salt on the table being that a table is compared to a Mizbeiach, while the eating of the meal is similar to a Korban, and by a Korban the verse states that on every sacrifice salt is to be placed.[87] The reason for this is because salt protects the person from punishment. As when the Jewish people sit on the table and delay until everyone settles after washing, the Satan prosecutes against them. The salt thus serves as a protection against this prosecution.[88] [Salt contains this ability being that it is the root of all the Gevuros, as it is found in Chochmah, and it thus has ability to sweeten all severities, as the Gevuros can only be sweetened through their root.[89]]

D. Dipping bread in salt three times: [Talmud/Rambam/Kabbalah/Shulchan Aruch]

According to Halacha, one is to dip one’s bread in salt in order to eat tasty bread out of honor for the blessing. This, however, only applies if the bread does not contain any salt. If, however, the bread contains salt then according to Halacha there is no need to dip the bread in salt and hence today being that all bread already contains salt there is no need to dip the bread in the salt.[90] However, according to the teachings of Kabbalah, as recorded in the Poskim[91], one is to always dip the bread in salt[92], and is to dip it three times into the salt prior to eating it.[93] This applies on Shabbos and throughout the week and applies even if there is salt in the bread’s ingredients.

E. The order of which foods to eat first:[94] [Rambam/Achronim]

When planning to eat a number of different foods, one is to precede the eating of the food that is most loose on the stomach. Likewise, one is to precede an easier digestible food to a food which is more difficult to digest. Thus, for example, one is to proceed eating poultry to the eating of animal meat, and is to precede the eating of light animal meat to that of course animal meat, and is to precede the eating of eggs to poultry.[95] Foods that close the abdomen, such as pomegranates and apples should be eaten immediately after the meal and in a small amount.[96]

Beginning the meal with foods, such as certain fruits, that help with digestion:[97] One is to begin the meal with foods that help with quick and easy digestion, such as grapes, figs, strawberries, pears, melons, and different vegetables, such as cucumber and zucchini. One is to then wait some time for these foods to digest, and only afterwards begin the meal.

Ending the meal with certain fruits to help close the digestive track:[98] Pomegranates and apples should be eaten after the meal.

F. Standing when eating and drinking:[99] [Talmud/Shulchan Aruch/Shulchan Aruch Harav/Achronim]

Health: There are three things which weaken a person’s body, and one of them is a person who eats or drinks while standing.[100] [This applies especially regarding breakfast, Pas Shacharis.[101]] Accordingly, while one eats, one is to either sit in his place or lean on his left side.[102] [Also in the world of health and medicine there are acclaimed benefits for eating and drinking in a sitting position, versus the possible side effects associated with eating in a standing position.[103]]

Derech Eretz: Aside for the health-related reasons, it is not proper for Torah Scholars to eat or drink while standing, and hence one is to always sit upon drinking the Havdalah wine.[104] This applies also for those that are not Torah Scholars, and applies by all foods and drink, not just by Havdalah.[105]

The custom and practical ruling: Practically, the widespread custom of the world is not to be particular in this matter, especially when having a small snack or quick drink of water or coffee.[106] However, the Arizal was very careful in this to sit even upon drinking water, and certainly by other beverages. Thus, although the widespread custom is to be lenient, and one who is lenient has upon whom to rely, it is proper to be stringent especially when there is no trouble to simply sit down.[107] [Thus, if you are anyways going to sit down you should simply wait until you sit before drinking and eating from your food. Hence, if you’re grabbing yourself a coffee to drink while you work by your desk, rather than already drinking it as you’re walking wait to start drinking it until you’re sitting. It goes without saying that those who are drinking from the kiddush wine should try to grab a chair to sit while drinking it. Likewise, when eating at a buffet and should not eat from his plate in a standing position and should find a place to sit in order to eat. However, when on the run, or if there is no seat available, or when coming to the kitchen for a quick drink, one does not need to be particular to sit.]

Standing after eating:[108] [Talmud/ Shulchan Aruch Harav/Achronim]

One who ate [to satiation[109]], is not to stand up immediately after doing so, but is rather to wait a little prior to standing [and if he does so then he is closer to death than to life[110]].

G. Leaning:[111] [Talmud/Shulchan Aruch]

Upon eating, one is not to lean on his right side.[112] This applies even to one who is left-handed, and is thus accustomed to eating with his left hand, nevertheless, he is to lean towards his left side [and eat with his right hand[113]], just like everyone else.[114]

H. Talking while eating and in the midst of a meal:[115] [Talmud/Rambam/Shulchan Aruch]

It is forbidden to talk [even of Torah subjects[116]] while eating a meal due to danger of choking, as one may swallow the food into his trachea rather than his esophagus. Even if an individual sneezed during a meal, one is not to say “bless you.”[117] [This restriction, however, only applies while one is in the midst of eating. However, one may talk between courses.[118] Thus, after one has already swallowed the food, he may talk. Furthermore, and even if he did not yet swallow the food, if he places the food to the side of his cheek then he may talk.[119]]

The custom today: Practically, many today are lenient in this matter and are not careful to avoid talking while eating and some Poskim[120] defend this practice. However, other Poskim[121] write that one must be stringent even today.

I. Torah learning during a meal:[122] [Achronim]

One is to mention words of Torah during a meal.[123] It does not suffice for one to rely on the after blessing [i.e. Birchas Hamazon] to fulfill this requirement of Torah learn.[124] It is an actual danger for one to eat a meal and act in a lightheaded way.[125]

J. Choking: [Talmud/Achronim]

If a person has a bone stuck in his throat, then he should place part of that food from which the bone came from onto his head, and say the following incantation: “Chad Chad Nachis, Bala Bala, Nachis, Chad Chad.[126] Not only does this incantation not contain the prohibition of Darkei Emori[127], but furthermore, it is proven to work to the point that it may be followed even today, even though in general we no longer follow Talmudic medicinal cures, and it is actually forbidden to do so.[128]

K. Not to eat from a mixing or serving spoon:[129] [Talmud/Rishonim/Achronim]

Whoever eats meat from a vessel which is used to mix the pot [i.e. Listrin, which is a vessel Shebochashin Bo Es Hakedeira[130]], it can cause him to forget [his Torah learning]. [Some Poskim[131] rule that this worry applies not just to meat but against eating any food from a mixing spoon. Other Poskim[132], however, rule that it applies specifically against eating meat from a mixing spoon and does not apply to other foods. It is unclear if this worry is against eating the food that is stuck to the spoon or against using the spoon as an eating utensil to enter the food into one’s mouth.[133]]

L. Eating from a broken vessel:[134] [Achronim]

One should not eat from broken vessels, as a broken vessel nurtures from the side of evil, which can cause one to forget one’s Torah learning.

M. Not to step on an eating table: [Sefer Chassidim/Achronim]

Some Poskim[135] rule that there is danger to step on an eating table. 

9. Food etiquette:

A. Eating food that one spat out from his mouth:[136] [Achronim]

One is not to spit food out of his mouth and then re-eat it, being that doing so is repulsive.

B. Not to eat food that fell on the floor:[137] [Talmud/Achronim]

The Talmud[138] states that a person should not eat a vegetable that fell from the table onto the floor being that doing so causes one to have bad breath. Some explain that this statement is not limited to only vegetables but to any food that falls to the ground, that it should not be eaten due to it causing bad breath.[139] Others, however, record the above Talmudic statement to refer to specifically to a vegetable.[140] However, some explain that even regarding vegetables it is only an issue to eat food that fell on the floor if one does so on a constant basis, such as a couple of times a week. If, however, one only does so on occasion, such as once a week or once a month, then doing so does not cause bad breath, and so is the custom of the world.[141] Some Poskim[142] explain that the above issue is only with a food that falls directly onto the earth, if however it falls onto a tiled floor then it is not a problem.

C. Entering food into a bathroom: [Achronim/Tradition]

One may not eat in a bathroom.[143] Furthermore, one should not even enter food into a bathroom, and so is the custom.[144]  However, in a time of need, one may do so if the bathroom is clean.[145] Likewise, Bedieved if one entered food into the bathroom, it remains permitted even if the food is not covered.[146] However some[147] are accustomed to avoid eating the food. Some[148] write one is to wash the food three times.

If the food is covered in a bag: Some[149] write that one may enter food into a bathroom if the food is covered by a bag, or the like, from all sides.

Medicine:[150] Medicines that have no taste may be entered into a bathroom.

D. Not to save food from one day to the next:[151] [Kabbalah/Achronim]

Just as the Mun was collected each day for that day, and one could not leave leftovers for the next day, so too, man should cook fresh food each day, and not cook on one day for the next day, with exception to Erev Shabbos for Shabbos.

10. Guests by a meal:

A. Not to give food to children of host:[152] [Talmud/Shulchan Aruch]

A guest may not take food from the table and give it to the hosts children [or other individuals[153], unless he asks permission from the host].[154] [However, if there is a lot of food on the table then one may give them without asking.[155] Likewise, the above only applies to giving a large portion to the child, however, a small amount of which the host would not mind may be given to the children.[156]]

B. Arriving late to a meal:[157] [Talmud/Achronim]

It is not proper for one to enter to a meal, Seudas Mitzvah, late towards the end of the meal.[158]

C. A Torah scholar who eats in all areas:[159] [Talmud]

A Torah scholar who is not particularly as to where he eats and with whom he eats with, brings much suffering to himself and to his household.

11 Cleaning the table before and after Birchas Hamazon?[160] [Talmud/Shulchan Aruch]

A. Slices and crumbs of bread:

Not to finish all the bread during the meal:[161] Whoever does not leave some bread on his table [throughout the meal[162]] will never see a sign of blessing [and doing so can cause poverty[163]].[164] [Accordingly one should not eat all the bread that is on the table during the meal but is to leave over some amount. It suffices to leave even a small amount of bread on the table[165], although mere tiny crumbs do not suffice and the crumbs should be slightly large, although they do not need to contain a Kezayis in size.[166]]

Not to remove the bread before Birchas Hamazon:[167] Furthermore, it is proper to not remove the tablecloth and the bread until after Birchas Hamazon.[168] [Accordingly one should not clean the bread off from the table until after Birchas Hamazon. This applies to each table that people are eating on, and it does not suffice to simply leave bread on the head table.[169] However, one may clean off some of the bread, and crumbs, making sure to leave some bread on the table.[170] Nevertheless, based on Kabbalah[171], one is not to remove any of the leftover bread or crumbs from the table until after Birchas Hamazon. However, one should gather all the leftovers into a single area of the table prior to Birchas Hamazon, as explained in C.[172] When eating on the run, without a table, one should leave some bread in a bag until after Birchas Hamazon.[173] In the event that one already finished all the bread that is on the table, then he should bring other bread to the table prior to Birchas Hamazon.[174] Nonetheless, initially, one should leave some of the original bread of the meal.[175] Regarding if one should remove a whole loaf of bread from the table before Birchas Hamazon, or remove the slices of bread from the table if the table contains a whole loaf, see next!]

Q&A Is one to be particular to leave Mezonos on the table prior to reciting Al Hamichya?[176] There is no need to do so.

B. A whole loaf of bread-Bringing and leaving whole and sliced bread on/to the table:

Not to bring a loaf of bread to the table for Birchas Hamazon:[177] [Although it is proper to have bread remain on the table while saying Birchas Hamazon, nevertheless even] if there is no bread remaining on the table[178] [at the time that Birchas Hamazon will be said[179]] one should not bring a whole[180] loaf of bread to the table.[181] [The above issue is only regarding bringing a whole loaf of bread to the table, however, slices of bread may be brought to the table.[182]]

If the loaf was already on the table:[183] If, however [before Birchas Hamazon] there was a whole loaf of bread [or slices of bread[184]] left on the table, such as on Shabbos [when one of the two loaves] of Lechem Mishneh [remained on the table], then on the contrary, it is proper not to remove it from the table until after Birchas Hamazon.

Not to remove the loaf of Lechem Mishna until after Birchas Hamazon:[185] Based on the above, the second loaf of Lechem Mishna on Shabbos is not to be removed from the table until after Birchas Hamazon.

Q&A If there is no more bread left on the table prior to Birchas Hamazon, what is one to do?[186] One should bring sliced bread to the table. Alternatively, one may bring a whole loaf and slice off a piece to eat and then leave the remainder on the table.   May one leave the whole loaf of bread on the table after finishing Birchas Hamazon?[187] A full loaf of bread which has remained from the meal and was thus not removed before Birchas Hamazon need not be removed after Birchas Hamazon. However, some Poskim[188] rule that one may not leave it there throughout the night, and so rules the Arizal.[189] Other Poskim[190], however, rule that this is allowed. This dispute applies likewise to whether or not one may leave Lechem Mishna on his table on Friday night, set for the Shabbos day meal.   May one set up Lechem Mishna on his table on Friday night for the Shabbos day meal? Some Poskim[191] rule that one may not leave it there throughout the night. Other Poskim[192] rule that this is allowed. According to the Arizal[193] it is forbidden to leave it there throughout the night.

C. Salt: [Achronim]

Whenever one eats a meal [with bread] it is a Mitzvah and custom to have salt on the table.[194] The salt is not to be removed from the table until after Birchas Hamazon.[195]

D. Leftovers: [Kabbalah/Achronim]

Peels and bones:[196] Some Kabbalists[197] write that one is not to remove any food from the table, including leftover bones and peels, until after concluding Birchas Hamazon.[198] Others, however, rule that the table is to be clean prior to Birchas Hamazon.[199] Practically, as a compromise one should gather all the leftover food into one area of the table and have the rest the table be clean of the leftovers.[200]

Repulsive foods:[201] Repulsive and spoiled foods should be removed from the table prior to Birchas Hamazon.

 

E. Empty dishes:[202] [Achronim]

Empty dishes should be removed from the table prior to Birchas Hamazon

 

F. Knives:[203] [Rishonim/Shulchan Aruch]

It is customary to cover the knife during the recital of Birchas Hamazon.[204] [It is not necessary to remove the knives from the table, so long as the knife is covered.[205] One may however choose to remove the knife rather than cover it.[206]]

Shabbos and Yom Tov:[207] On Shabbos and Yom Tov the custom of many communities is not to cover the knives.[208] The custom of the Jewish people is Torah [and one is thus to specifically leave the knives revealed[209]].

                                 

Q&A Must one cover knives that are not made of iron, but from other metals, such as gold or silver? Some Poskim[210] rule one is only required to cover a knife which is made of iron, and not of other material, such as gold, silver, copper or plastic. Others[211] however rule that all forms of metal knives are to be covered.[212] Practically, the custom is to cover all metal knives. Plastic knives: Plastic knives do not need to be covered.[213]   Must one cover a knife that is not sharp and is only meant for spreading food and not to cut with?[214] Some Poskim[215] write that such a knife does not need to be covered. Other Poskim[216], however, are stringent to cover even such a knife.   Must one cover the entire knife, or does it suffice to cover just the blade? Some[217] write the entire knife is to be covered, and not just the metal blade.   Must one cover all the knives on the table, and what is one to if there are still other people using their knives? Some[218] write one is not required to cover all the knives of the table, but simply the knives that are within his reach. Certainly, one is not required to cover the knives that other people are still using. Must one cover the knife when reciting Meiyn Shalosh or Borei Nefashos?[219] No.

Final Summary: Prior to reciting Birchas Hamazon one is to remove all the empty dishes from the table, and likewise remove all repulsive foods and repulsive leftovers from the table. The knives should either be removed or covered, with the exception to Shabbos and Yom Tov. However, non-repulsive leftovers, as well as bones and peels, should be gathered to a single area on the table while the rest of the table should be cleaned. The salt, and all the bread and crumbs are to remain on the table, and at the very least, at least one piece of bread should remain. However, one should never bring a whole loaf of bread to the table for this purpose, and according to some Poskim as well as the teachings of Kabbalah, it should be removed after Birchas Hamazon and not be left on the table overnight.

12. Birchas Hamazon related hazards:

A. Mayim Achronim:[220] [Talmud/Shulchan Aruch]

[It is an obligation to wash Mayim Achronim.[221]] The Sages instituted the washing of hands at the end of a meal of bread in order so one recites Birchas Hamazon in purity [i.e. Kedusha] and cleanses his hands from the leftover food. This obligation applies whether one is reciting the Birchas Hamazon himself, or is being Yotzei with the recital of another.[222] [One who does not do so is tantamount to committing murder.[223] Not being careful in this Mitzvah can shorten one’s life Ch”v.[224] It can also lead to poverty.[225]]

Pouring into a vessel versus pouring on the floor:[226] One may not pour the water of Mayim Achronim over the ground [i.e. earth] and rather it is to be poured into a vessel.[227] If one does not have a vessel available, one may perform Mayim Achronim onto twigs, and the like, that are on the ground.[228] Likewise, [if a vessel is not available[229]] one may perform Mayim Achronim over any item that is on the ground and separates between the water and the earth. Hence, one may pour the Mayim Achronim onto a tiled floor.[230] Furthermore, one may even pour the water onto earth if it is in an area where people will not pass until it dries up. Accordingly, it is permitted to pour Mayim Achronim under the table [even if the ground is made of earth].[231]

Up until what part of the hand must the water be poured?[232] One is required to wash the hands until the second joint [and by the thumb until the first joint[233]].[234] [However, according to Kabala, one is to wash the entire finger, up until the third joint and by the thumb up until the 2nd joint.[235] The Chabad custom is to wash only the tips of the fingers.[236] One is required to wash both hands. It does not suffice to pour the water on one hand and then rub it against the other hand.[237]]

Spoon:[238] Some write that one should not use an eating spoon for pouring the Mayim Achronim as doing so can cause poverty.

Using a gold or silver cup for Mayim Achronim:[239] ne is not to designate a fancy vessel for Mayim Achronim. One is thus to avoid doing Mayim Achronim using a Kiddush cup.

Approximating the washing to the Bentching:[240] One must approximate the washing of Mayim Achronim to Birchas Hamazon as much as possible.[241] [Doing so helps protect one’s meal from persecution of the Satan.[242] One who does not do so is endangered.[243]]

Washing hands after touching salt:[244] Some Poskim[245] rule that one should do Mayim Achronim after touching salt even outside of a meal.[246] Practically, the worldly custom is not to be particular in this matter.[247]

B. Refusing to lead the Zimun after being offered:[248] [Shulchan Aruch]

One who was given a Kos Shel Bracha to bless over, and refuses to say a blessing over it, his days and years are shortened.[249] This law refers specifically to one who refuses to lead the Zimun of Birchas Hamazon [and not to one who simply refuses to drink wine from a Kos Shel Bracha].[250] Likewise, this law refers specifically to a guest who refuses to lead the Zimun despite being offered.[251] [Seemingly, this law applies even if one is offered to lead the Zimun without a Kos Shel Bracha.[252] Nonetheless, some Poskim[253] rule that this law and danger in refusing to lead the Zimun is no longer applicable today being that in any event we all recite Birchas Hamazon to ourselves, and in any event mention a blessing for the host in our private Birchas Hamazon.]

C. Covering the knife during Bentching:

See Halacha 11F!

D. Reciting Birchas Hamazon in the area in which one ate:[254] [Achronim]

One who does not recite a does not merit to be buried.

13. Things to do after eating:

A. Resting after eating:[255] [Talmud/Achronim]

After eating, one should not move too much as this causes the food to descend through one’s abdominal tract prior to being properly digested, which can cause damage to the body. Rather, after eating one should walk a little bit and rest and not walk too much or exert himself. [See Encyclopedia “Exercise” for the dangers of doing exercise after eating.]

Walking after eating:[256] One who eats and drinks but does not walk four Amos after the eating and drinking, this is the beginning of bad breath.

 

B. Sleeping after eating:[257] [Achronim]

One should not sleep after eating for at least two hours in order to prevent any toxins of the food from entering his mind and causing damage.

C. Bathing after eating:[258] [Achronim]

One should not take a bath [i.e. Jacuzzi or long hot shower] directly after eating a meal. Likewise, one should not have marital relations directly after eating a meal.

14. Fasting: [Talmud/Rambam/Shulchan Aruch]

It is forbidden for one to pain his body even through abstaining from eating or drinking something [that he needs].[259] Thus, one should not increase in fasting as the Sages prohibited one from mortifying his body through fasting.[260] This is with exception to one who does so for the sake of repentance, in which case this pain is in truth good for him as it saves him from purgatory. Therefore it is permitted to fast for reasons of penitence, even if one’s body is not healthy enough to handle it.[261] However, one who is healthy and able to handle the fasts, may fast even not out of repentance, but simply to refine his soul for G-d, as there is no better good than this.[262] Certainly, one may abstain from a certain food for the sake of serving G-d, such as if one is addicted to eating and drinking or other lusts, then he may force himself to abstain completely from these lusts until he returns to a balanced eating habit.[263]

Yom Kippur-If dangerous to fast:[264] One who refuses to eat on Yom Kippur even if it will cause him to die, is liable for his very life, and is considered like he is committing suicide.

Fasting for more than six days:[265] Whoever fasts for more than six straight days and nights, will die.

Fasting on Sunday:[266] It is dangerous to fast on Sunday.

15. Eating Non-Kosher food in time of danger:

One who refuses to eat a non-kosher food even if it will cause him to die, is liable for his very life, and is considered like he is committing suicide.[267]

 

16. Cutting meat and other foods on one’s hand:[268] [Talmud/Shulchan Aruch]

One may not cut meat [or other food] on one’s hand so he not come to cut his hand.

 

____________________________________________

[1] Kitzur SHU”A 32:1

[2] Raavad Shaar Hakedusha 44

[3] Kitzur SHU”A 32:14

[4] Kitzur SHU”A 32:14

[5] Rambam Deios 4:21

[6] Letter of Rebbe 15^th Tamuz 5746 [1986], printed in Healthy in Body, Mind and Spirit Vol. 1

[7] Avos Derebbe Nasan 26; Biur Hagr”a 116:19; Kaf Hachaim 116:66

[8] Rambam Deios 4:1

[9] Kitzur SHU”A 32:8

[10] Rambam Deios 4:8

[11] Rambam Deios 4:1; Shemiras Hanefesh 5; Kaf Hachaim 116:67; Kitzur SHU”A 32:10 and 19

[12] Kitzur SHU”A 32:10

[13] See Sefer Shemiras Haguf Vihanefesh [Lerner] 26.

[14] Rambam Deios 4:15; Rambam Deios 4:2 that one is to eat ¾ of his satiation and leave ¼ of his satiation unfulfilled [see Sefer Shemiras Haguf Vihanefesh [Lerner] 25 footnote 1]; Or Tzadikim 23:6; Shemiras Hanefesh 7; Kaf Hachaim O.C. 157:33; Y.D. 116:69; Kitzur SHU”A 32:3-5; M”B 170:45 in name of Shelah; See Gittin 70a

[15] Rambam Deios 4:15; Kitzur SHU”A 32:3

[16] Elya Raba 170:23 in name of Shelah; P”M 170 M”Z 10; Kaf Hachaim 170:72; Sefer Shemiras Haguf Vihanefesh [Lerner] 25:2

[17] Kitzur SHU”A 32:3

[18] Kitzur SHU”A 32:4

[19] Kitzur SHU”A 32:5

[20] Rambam Deios 4:12; Kitzur ibid

[21] Kitzur SHU”A 32:10

[22] Kitzur SHU”A 32:22

[23] Kitzur SHU”A 32:2; Rambam Deios 4:13

[24] Kesubos 61a; Kitzur SHU”A 33:4 “Every person must beware that any time that he smells a food, to spit out the saliva that is in his mouth and not swallow it, as if he swallows it he will be in danger Chas Veshalom”; Ben Ish Chaiy Pinchas 2:16; M”B 169:3; 617:8; Darkei Teshuvah 116:50; Shemiras Hanefesh 25; Kaf Hachaim Y.D. 116:151; Sefer Shemiras Haguf Vihanefesh [Lerner] 34:1, 3-4; See regarding giving to Shamash/waiter: Michaber 169:1; M”B 169:1; Biur Halacha “Lishamesh”

[25] Shemira Meialya 12 based on Tevuos Shur 39:40; Kaf Hachaim 116:142, 144; Sefer Shemiras Haguf Vihanefesh [Lerner] 6:2.

[26] Kaf Hachaim 116:144; Likkutei Maharich; Mishmeres Shalom; Atzei Olah; Sefer Shemiras Haguf Vihanefesh [Lerner] 6:4

[27] Yuma 84a

[28] Avoda Zara 28a

[29] Tzavas Rebbe Eliezer Hagadol-Orchos Chaim- 64; Darkei Teshuvah 116; Shemiras Hanefesh 27 in name of Or Chadash; Shulchan Chaiy; Yifei Laleiv 3:11; Kaf Hachaim 116:142; Sefer Shemiras Haguf Vihanefesh [Lerner] 6:1; See Gittin 67b

[30] Avoda Zara 28a; Kaf Hachaim 116:144

[31] Kitzur SHU”A 32:6

[32] Rambam Deios 4:8; Kitzur SHU”A 32:6

[33] Rambam Deios 4:8; Kitzur SHU”A 32:6

[34] See Admur 155:1; Kaf Hachaim 155:22-24; Piskeiy Teshuvos 155:8; 157:1.

[35] Admur ibid “Vetov Sheyargil Bo”; Michaber 155:2; Bava Metzia 107b; Bava Kama 92b; Pesachim 112a; Taz 155:1; M”A 155:3; Chacham Tzevi1 5; Soles Belula 155:4; Mateh Yehuda 155:2; Kitzur SHU”A 32:11; Kaf Hachaim 155:22

[36] See Michaber 157:1 regarding when to eat the Seuda Rishona, which implies that it is different than Pas Shacharis. Seemingly, Pas Shacharis refers to the smaller breakfast meal, and Seuda Rishona refers to an early lunch; See Piskeiy Teshuvos 155:8 and 157:1.

[37] See M”A 157:3

[38] Michaber 157:1; Pesachim 12b; Shabbos 10a

[39] Bach 155 in name of Mordechai Hearuch, brought in Taz 155:1, “Know that we are not accustomed in it, and our Rabboseinu do not eat it.”

The reason: As the benefit of Pas Shacharis is specifically when one eats grains which derive from a distance from the city which has not heard the sound of a rooster, or of a ship. Likewise, the benefit is only by one who eats Pas Shacharis consistently. Accordingly, the Sages avoided eating breakfast being that eating the above grain is not always possible. [Poskim ibid]

[40] Taz 155:1 “One who does so does not lose out”; M”A 155:3 “The above is words of prophecy which is not implied from the Talmud”; Chacham Tzevi15; Soles Belula 155:4; Mateh Yehuda 155:2 that from the Talmud it is implied that it refers to regular bread; Kaf Hachaim 155:22

[41] Admur ibid; Tur 155; Levush 155:2; Bava Kama 92b; Bava Metzia 107b; M”B 155:11; Kaf Hachaim 155:22

[42] Michaber 157:1; Pesachim 12b; Shabbos 10a

[43] Michaber 157:1 that one is to eat the first meal by the 4^th hour of the day, and that a Torah scholar should eat prior to the 6^th hour of the day; See M”A 157:2

How to calculate the four hours: There are various opinions regarding how these hours are calculated [i.e. from time of awakening versus Alos, and Shaos Zemaniyos versus Shavos Shavos of 60 minutes]. [See M”A 1257:1; Mur Uketzia 157; Shulchan Hatahor 157:1; M”B 157:2-3; Kaf Hachaim 157:2; Piskeiy Teshuvos 157:1]

[44] See M”A 157:3

[45] See Piskeiy Teshuvos 157:1 that seemingly the reason for this is due to the many opinions listed regarding how to calculate the hours. Vetzaruch Iyun

[46] See P”M 157 A”A 3 who questions whether one must eat a Kibeitza of bread for this purpose or even mere drinking suffices. However, see Shulchan Hatahor 157:2 that even a mere drink of even water suffices to negate this issue.

[47] See Michaber ibid that if he ate at least something that day, then delaying the main meal until the 6^th hour is not considered like throwing a rock into a furnace; See Piskeiy Teshuvos 155:8 and 157:1

[48] Piskeiy Teshuvos 155:8 and 157:1

[49] Admur 155:1; Michaber 155:2; Sukkah 26a and Rashi ibid; Shulchan Aruch Hazohar Pirush Even Yikara 157 that so did the Arizal

[50] Reishis Chochmah Shaar Hakedusha chapter 15; Seder Hayom writes to learn Torah right away after Davening and only to eat in between if he is weak and plans to learn for many hours and cannot concentrate if he doesn’t eat; Zohar Kadosh Beshalach 62b; Piskeiy Teshuvos 155:1 and 8 footnote 3

[51] Kaf Hachaim 155:23

[52] Admur ibid; Tur 155; Levush 155:2; Bava Kama 92b; Bava Metzia 107b; M”B 155:11; Kaf Hachaim 155:22

[53] Or Tzadikim 23:2; Machazik Bracha Kuntrus Achron 3; Kaf Hachaim 157:29 in name of Or Tzadikim 23:2 in name of Arizal based on Horiyos 13b as these foods are good for the memory

[54] Kaf Hachaim 155:24

[55] P”M 155 M.Z 1 [Kibeitza]; Kaf Hachaim 155:24; See Tosafus Brachos 37b; See Michaber 157:1 that they would eat another large main meal later on in the morning, and at the very latest by noon. Hence, breakfast was  small meal just to get through the morning.

[56] See Kaf Hachaim 155:23

[57] Kaf Hachaim 157:29 in name of Or Tzadikim in name of Arizal

[58] Kaf Hachaim 155:23; Shaar Hatziyon 155:3

[59] Kaf Hachaim 155:23; See Yifei Laleiv 155:5; Iyun Yaakov 72b.

[60] Segulas Yisrael

[61] Kaf Hachaim 155:23; Ashel Avraham Butchach 155

[62] P”M 155 M.Z 1; Kaf Hachaim 155:24

[63] Gittin 70a; Chupas Eliyahu Raba 3, in end of Reishis Chochmah; Kaf Hachaim O.C. 155:25; Y.D. 116:90

[64] M”A 157:3; Zohar Terumah 2:154; Brachos 23b; See Sefer Chassidim 818 brought in Kaf Hachaim 3:51; Kitzur SHU”A 32:19

[65] Or Tzadikim 23:6; Soles Belula 157:2; Kaf Hachaim 157:33

[66] Yuma 75b; Reishis Chochmah Shaar Kedusha 15; Kaf Hachaim 157:37

[67] Or Tzadikim 23:4; Kaf Hachaim 157:35

[68] Rambam Deios 4:2; Shemiras Hanefesh 6; Kitzur SHU”A 32:6; Kaf Hachaim Y.D. 116:68

[69] On this the verse states “Bezeias Apecha Tochal Lechem/And with the sweat of your brow you shall eat bread.” And “Lechem Atzlus Lo Sochel/Bread of the lazy you shall not eat.” [Kitzur ibid]

[70] Perisha O.C. 157; Kitzur SHU”A 32:5; Kaf Hachaim O.C. 157:4; Sefer Shemiras Haguf Vihanefesh [Lerner] 22; See Shabbos 9b.

[71] Kaf Hachaim ibid; Shulchan Chaiy 10

[72] Rambam Deios 4:2; Sefer Chassidim 818, brought in Kaf Hachaim 3:51; Kitzur SHU”A 32:19; See also Admur 7:4; See regarding Pas Shacharis: M”A 157:3; Zohar Terumah 2:154; Brachos 23b

[73] Shabbos 41a; Kol Bo 118; Aruch Hashulchan Y.D. 116:20; Kaf Hachaim 170:80; Sefer Shemiras Haguf Vihanefesh [Lerner] 25:1

[74] See Admur Seder Netilas Yadayim Halacha 1; 158:15; Michaber 158:9; Tur 158; Shabbos 62b; Sotah 4b; Sefer Shemiras Haguf Vihanefesh [Lerner] 55 and footnotes 1-2 in length.

[75] Admur 158:18; M”A 158:17; Tashbeitz Katan 287; Orchos Chaim Talmud Torah 25; See Sefer Shemiras Haguf Vihanefesh [Lerner] 57.

[76] See Nefesh Chayah 2; Miaseif Lekol Hamachanos 2:12; Sefer Shemiras Haguf Vihanefesh [Lerner] 57 footnote 3

[77] Aruch Hashulchan 158:17; Kaf Hachaim Falagi 22:4; Kaf Hachaim 158:87 in name of Yifei Laleiv; See P”M 158 A”A 17, brought in M”B 157:45, who leaves this matter in question.

[78] Kitzur SHU”A 32:17

[79] Rambam Deios 4:2

[80] Shabbos 41a; Kol Bo 118; Aruch Hashulchan Y.D. 116:20; Kaf Hachaim 170:80; Sefer Shemiras Haguf Vihanefesh [Lerner] 25:1

[81] Kitzur SHU”A 32:13; Zohar Parshas Pinchas p. 246; Yifei Lalevi 157:3; Kaf Hachaim 157:39

[82] Admur 167:8; Likkutei Torah Vayikra “Lo Sashbis” 4a; Rama 167:5; Tosafus Brachos 40a; Shibulei Haleket 141 in name of Geonim; Arizal in Shaar Hamitzvos Eikev; Sefer Shemiras Haguf Vihanefesh [Lerner] 23; See letter of Admur Hazakein who brings this in the name of the Arizal, printed in Meiah Shearim 30, Mamarei Admur Hazakein Ketzarim 500, Shut Harav 18

[83] Admur ibid; M”A 167:15

[84] Implication of Admur ibid; M”A 167:15

Other opinions: Elsewhere Admur writes that the above custom of having salt on the table only applies if there is no salt in one’s bread. If, however, the bread itself already contains salt in its ingredients, as is common today, then there is no need to have salt on the table even according to Kabbalah. [Mamarei Admur Hazakein Ketzarim 500; Meiah Shearim 30, Shut Harav 18] 

[85] Kitzur Shlah, brought in Kaf Hachaim 180:3; Shemiras Hanefesh 207 in name of Arizal; Piskeiy Teshuvos 180:1

[86] Kaf Hachaim 167:40

[87] Admur ibid; Rama ibid; See Brachos 55a.

[88] Admur ibid; Rama ibid; Tosafus Brachos ibid; M”A 167:14; M”B 167:32

[89] Likkutei Torah ibid

[90] Admur 167:8; Michaber 167:5; Rambam Brachos 7:3; Brachos 40a

[91] Kaf Hachaim 167:37

[92] Admur 167:8; M”A 167:15; Shaar Hamitzvos Parshas Eikev 40b; Siddur Rashash; Teshuvas Beis Yaakov 165; Sefer Haminhagim p. 21

[93] Admur ibid; Or Tzadikim Maharam Paparish 23:17; Siddur Arizal; Siddur Rashash; Soles Belula 167:5; Kaf Hachaim 167:37; Sefer Haminhagim ibid

[94] Kitzur SHU”A 32:12; Yifei Lalevi 157:2; Kaf Hachaim 157:38; See Rambam Deios 4:6-7

[95] Rambam Deios 4:7; Kitzur SHU”A 32:12

[96] Rambam Deios 4:6; Kitzur SHU”A 32:12

[97] Rambam Deios 4:6; Kaf Hachaim 157:40

[98] Rambam Deios 4:6; Kaf Hachaim 157:40

[99] See Sefer Shemiras Haguf Vihanefesh [Lerner] 25:1; Ein Lamo Michshol 1 p. 376

[100] Gittin 70a; Chupas Eliyahu Raba 3, in end of Reishis Chochma; Yifei Laleiv 155:6; Aruch Hashulchan O.C. 179:9; Y.D. 116:15; Kaf Hachaim O.C. 155:25; Y.D. 116:90; Likkutei Maharich 1; See Sefer Shemiras Haguf Vihanefesh [Lerner] 25:1; Ein Lamo Michshol 1 p. 376

[101] Yifei Laleiv 155:6; Kaf Hachaim O.C. 155:25

[102] Rambam Deios 4:3; Kitzur SHU”A 32:5

[103] See here: https://www.healthline.com/nutrition/eating-while-standing-up; And “While standing and drinking water, the fluid tends to pass through without any filtration to one’s lower stomach under high pressure. This causes the water impurities to settle in the bladder, and damage the functioning of the kidneys, says Dr Rustgi. It can even cause urinary tract disorders.”

[104] Admur 296:15; M”A 296:4; Mateh Moshe 509; Maharil 8; Miseches Derech Eretz Zuta; Kneses Hagedola 296:3; Elya Raba 296:14; M”B 296:6; Kaf Hachaim 296:42

[105] Elya Raba 296:14; Beir Heiytiv 170:16; Kaf Hachaim ibid; Kitzur Halachos 296 footnote 14

[106] Ben Ish Chaiy Bereishis 2:29; Rav Poalim 2:45 that a) The world is not careful in this b) The Rambam omitted this Talmudic warning, c) Perhaps this is due to Nishtaneh Hativim; Orchos Rabbeinu 3:222 that so was witnessed by Steipler to drink water and coffee while standing, and that perhaps the restriction and danger only applies by a set meal and drink, and not by a mere snack, or water to quench one’s thirst; Shilhi Dekayta 49 in name of Rav Chaim Kanievsky that the custom is to be lenient when traveling; Aderes Tiferes 5:61; Even Yisrael 9:199; Ein Lamo Michshol ibid; See Admur ibid who omits the health reason of Gittin ibid, and implies that it only applies to a Torah scholar

[107] Ben Ish Chaiy ibid; Rav Poalim ibid; See Darkei Chaim Veshalom 278 that he would eat even a snack while sitting

^[108] Admur Hilchos Shemiras Haguf V’Nefesh 5; Gittin 70a; Shabbos 129b “There are five things that if a person does them, he is closer to death than to life and they are the following…”; Peri Chadash Y.D. 116:9; Aruch Hashulchan O.C. 179:9; Y.D. 116:15; Darkei Teshuvah 116:178; Kaf Hachaim O.C. 170:2; Y.D. 116:89; Sefer Shemiras Haguf Vihanefesh [Lerner] 25:2

[109] Rashi Shabbos ibid; Kaf Hachaim 116:89

[110] Shabbos 129b; Kaf Hachaim 116:89

[111] Admur 472:9; See Sefer Shemiras Haguf Vihanefesh [Lerner] 134; Shemiras Hanefesh Kehilchasa 7:32-33

[112] Admur ibid; Michaber 472:2; Mishneh Pesachim 99b

The reason: As a) It is not considered the proper form of leaning, to lean on the right side, as one needs to eat with his right [hand]. [1^st reason in Admur ibid; Rashbam ibid] and b) Furthermore, if one were to lean on his right side it could lead him into danger, as the esophagus [i.e. food pipe] is by the right while the trachea [i.e. windpipe] is by the left, and if he leans towards his right, the esophagus will be on bottom and the trachea on top. Now. This will consequently cause the epiglottis flap which covers the trachea [and protects it from swallowing foods while chewing] to slide open, and allow food to enter into the trachea, causing a potential danger of choking. [2^nd reason in Admur ibid; Taz 472:2; M”A 472:4; Pesachim ibid as explains Rashbam; Beis Yosef 472; Bach 472; Kaf Hachaim 472:18]

[113] Rashbatz Yavin Shemua; M”B 472:11; Kaf Hachaim 472:20; See Chapter 4 Halacha 5 for a dispute regarding how a lefty should hold the Karpas, or any food when saying a blessing. Thus, the novelty here is that when one is required to lean, the lefty must hold it in his right hand according to all.

[114] Admur ibid; Rama 472:3; Tur 473; Terumas Hadeshen 136; Rosh Pesachim 10:20; Levush 472:3; Beis Yosef 472 in name of Ittur; Bach 472; Rashbatz Yavin Shemua; M”B 472:11; Kaf Hachaim 472:19-20

The reason: Being that one of the reasons behind leaning towards the left is to prevent a choking hazard, as explained above, therefore, even a lefty is to lean towards his left side, which is the left of the entire world. [Admur ibid] This overrides the first reason of “so one can eat with his natural eating hand” which for a lefty is his left hand, as danger is more severe than even a prohibition. [Terumas Hadeshen ibid; Kaf Hachaim 472:19]

Other Opinions: Some Poskim rule that a lefty is to lean towards his right side. [Siddur Yaavetz] However, even they agree that one who is ambidextrous, and uses both hands equally, is to lean on his left side, due to the danger. [Terumas Hadeshen ibid; Besi Yosef 472; Olas Shabbos 472:2; Kaf Hachaim 472:20]

[115] Michaber 170:1; Rambam Brachos 7:6; Taanis 5b; Birkeiy Yosef 170:1; Aruch Hashulchan 170:1-2; Ketzos Hashulchan 39:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 24; Shemiras Hanefesh Kehilchasa 7:27; Piskeiy Teshuvos 170:1; Likkutei Sichos Vol. 35 Vayechi 3

[116] M”A 170:1; M”B 170:1

Leafrushei Meissura: It is permitted to speak even in the midst of eating for the sake of stopping someone from doing a prohibition. [P”M 170 A”A 1]

[117] Michaber ibid; Tur 170; Yerushalmi Brachos Keitzad Mevarchim

[118] M”B 170:1 in name of Elya Raba; Ketzos Hashulchan 39:2

Other opinions: Some Poskim rule that one may not talk even between courses. [Perisha 170]

[119] Ketzos Hashulchan 39 footnote 3; See Michaber 172

[120] Perisha 170:1; Elya Raba 170; Shaareiy Teshuvah 170:1

The reason: As the main danger only applies in previous times when people would lean during eating. As well, Shomer Pesaim Hashem. [Poskim ibid]

[121] P”M 170 A”A 1; See Shiyurei Bracha 170

[122] See Piskeiy Teshuvos 170:2

[123] M”A 170:1; Ketzos Hashulchan 39:2

[124] M”A ibid in name of Shelah

[125] Kaf Hachaim 179:3; Sefer Zechira

[126] Shabbos 67a

[127] Shabbos 67a

[128] Likkutei Maharil; Chidushei Rebbe Akiva Eiger Y.D. 336:1; Beis Lechem Yehuda 336:1

[129] Horiyos 13b; Orchos Chaim Hilchos Talmud Torah 25; Reishis Chochmah Derech Eretz 3; Aruch Hashulchan 2:6; Sefer Zikaron 2:23; Likkutei Maharich Seder Tefilla; See Sefer Shemiras Haguf Vihanefesh [Lerner] 7

[130] See Sefer Shemiras Haguf Vihanefesh [Lerner] 7 footnote 1.

[131] Likkutei Maharich ibid

[132] Sefer Zikaron ibid

[133] Sefer Zikaron ibid; See Shemiras Haguf Vihanefesh [Lerner] 7:3 footnote 3

[134] Kaf Hachaim 2:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 29

[135] Yosef Ometz 64 in understanding of Sefer Chassidim 920; Sefer Shemiras Haguf Vihanefesh [Lerner] 87:3 footnote 3.

[136] Peri Toar 116:6; Kaf Hachaim 116:76

[137] Kaf Hachaim 116:103; Sefer Shemiras Haguf Vihanefesh [Lerner] 15

[138] Chulin 105b

[139] Menoras Hamaor 1:1-6; Shelah Shaar Haosiyos; Midrash Talpiyos; Kaf Hachaim 116:103

[140] Siddur Yaavetz; Hagahos Rashash

[141] Kaf Hachaim 116:103

[142] Shulchan Chaiy 28:2

[143] Beir Heiytiv 3:2: “If it is forbidden to talk in a bathroom [due to modesty], certainly one may not eat in it.” However see coming footnotes that the M”A 166:3; Beir Heiytiv 84:2; M”B 84:7, allow drinking water in a bathhouse. Seemingly one must say there is a difference between a bathhouse and bathroom in order to avoid a contradiction within the Beir Heiytiv.

[144] See Minchas Yitzchak 3:63; Piskeiy Teshuvos 171:9 footnote 47; Mahram Brisk 1:10; Yabia Omer 3:1

Background: There is no Halachic prohibition mentioned in the Talmud or Codifiers against entering food or liquid into a bathroom. On the contrary the Poskim [M”A 166:3; Beir Heiytiv 84:2; M”B 84:7 based on Aguda] discuss how one is to say a Bracha over water that is in a bathhouse, thus proving there is no problem with drinking this water. [Minchas Yitzchak 3:63; Vetzaruch Iyun, as explained in previous footnotes, one must differentiate between a bathhouse and bathroom, otherwise there is a contradiction in the Beir Heiytiv] Nevertheless, the custom is to avoid doing so. [Likkutei Maharich p. 163] This custom is based on a teaching of Rav Sar Shalom of Belz not to eat a food that was in the bathroom. [brought in Divrei Yitzchak, Likkutei Maharich ibid; Minchas Yitzchak ibid]

The reason for the above custom: Some Poskim write that a spirit of impurity resides on food that was entered into a bathroom. [Chesed Lealafim 4; See Kaf Hachaim 4:20] Others rule the impure spirit never resides on food entered into a bathroom. [Shalmei Tzibur; Torah Lishma 23 of Ben Ish Chaiy; Beir Moshe 8:41] Nevertheless, even in their opinion it is nevertheless avoided due to sanitary reasons. [Salmas Chaim 3:9; Beir Moshe ibid] It is customary even amongst gentiles to avoid eating food in a bathroom due to this reason.

[145] Minchas Yitzchak 3:63

[146] Minchas Yitzchak 3:63

[147] Rav Sar Shalom of Belz [brought in Likkutei Maharich; Minchas Yitzchak ibid]

[148] Yaskil Avdi 7:45

[149] Beir Moshe 8:41; Piskeiy Teshuvos 171:9; In footnote 49 he writes that it does not require a double covering.

^[150] Beir Moshe 8:41

[151] M”A 157:3; Zohar Parshas Beshalach p. 62; Elya Raba 157:12; Kaf Hachaim 157:30

[152] Michaber 170:19; Beis Yosef Y.D. 248; Chulin 94a; Miseches Derech Eretz Raba 9; M”B 170:41; Shaar Hatziyon 170:31-32; Kaf Hachaim 170:66; Ketzos Hashulchan 39:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 33

[153] Rashal Gid Hanashe 20; Kaf Hachaim ibid; See Bach ibid that the guests may give food to each other; See M”B ibid for a dispute regarding if one may give food to the waiter.

[154] The reason: This is due to an incident that once occurred in which guests gave the food to the children of the host and caused the death of the father, mother, and child. [See Chulin ibid]

[155] M”B 170:40 in name of M”A and Elya Raba; Ketzos Hashulchan ibid

Other opinions: Some Poskim rule that one is to be stringent even in such a case. [M”B 170:40 in name of Shemen Rokeiach]

[156] Kaf Hachaim 170:69 in name of Chesed Lealafim

[157] Biur Halacha 170 “Orchim”; Yerushalmi Brachos 6:6; Sefer Shemiras Haguf Vihanefesh [Lerner] 33:5

[158] The reason: As this may cause the host to be embarrassed due to not having any food left to give him at the end of the meal. [Yerushalmi ibid]

[159] See Pesachim 49a; Sefer Shemiras Haguf Vihanefesh [Lerner] 39

[160] See Admur 180:1-4; Michaber 180:3; Kaf Hachaim 180:1-9; Piskeiy Teshuvos 180:1-3; Sefer Shemiras Haguf Vihanefesh [Lerner] 37

[161] Admur 180:1; Michaber 180:2; Sanhedrin 92a; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:2

[162] Meaning one who eats all the bread on the table and does not leave any leftover bread.

[163] Sefer Zechira, brought in Shemiras Hanefesh ibid.

[164] The reason: As the verse [Iyov 20:21] states [regarding a time of curse] “Ein Sarid Leachlo Al Kein Lo Yachil Tuvo,” however regarding blessing the verse [Melachim 2 4:43] states “Achol Vehoser/Eat and there will be leftovers.” [Admur ibid; Rashi Sanhedrin ibid] Alternatively, the reason is for a pauper has what to eat in case of need. [M”B 180:2] Accordingly,  one is to leave a large amount of bread that is fit to be given to a pauper to eat, and not just a few crumbs. [Shaar Hatziyon 180:3] However, today that we are no longer accustomed to have paupers enter our home to eat, there is no need to be stringent in this. [See Az Nidbaru 11:46; Rivivos Efraim 4:46]

[165] Az Nidbaru 11:46; Rivivos Efraim 4:46; See previous footnote.

[166] Eitz Hasadeh 19:10; Piskeiy Teshuvos 180 footnote 4

[167] Admur 180:2; Michaber 180:1; Tosafus Sanhedrin 42a; Rosh Brachos 31; Mordechai Brachos Remez 138

[168] The reason: The reason for this is so it be evident that one is blessing Hashem for His great kindness and goodness of granting food for all of his creations. [Admur ibid; Levush 180:1; Kaf Hachaim 180:1] Alternatively, as a blessing cannot take effect on an empty vessel as was seen in Melachim 2 4:2 from Elisha. [M”A 180:1; Chesed Lealafim 180:2; M”B 180:1; Aruch Hashulchan 180:2 based on Zohar Lech Lecha 88 and Yisro p. 86; Kaf Hachaim 180:1 and 4]

[169] See Kaf Hachaim 180:2; Aruch Hashulchan 180:1

[170] See Levush 180 that one should specifically remove the crumbs in order to have a clean table; Kaf Hachaim 180:11; Shulchan Hatahor 180:1 in name of Pesikta.

[171] Ben Ish Chaiy Shelach 1:2; Chesed Leavraham 180:1; Kaf Hachaim 180:3 and 11 [regarding crumbs]; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:6 footnote 7

[172] Kaf Hachaim 180:11; Piskeiy Teshuvos 180:2

[173] Vezos Haberacha Chapter 15

[174] Aruch Hashulchan 180:2; Kaf Hachaim 180:7

[175] Shulchan Hatahor 180 Zer Zahav 2; Piskeiy Teshuvos ibid

[176] Ashel Avraham Butchach Tinyana 180; Salmas Chaim 5:51 [180]; Piskeiy Teshuvos 180:2; See Sefer Shemiras Haguf Vihanefesh [Lerner] 37:5 who leaves this matter in question.

[177] Admur 180:3; Michaber O.C. 180:2, Y.D. 178:3; Sanhedrin 92a; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:2

[178] Admur ibid; Kaf Hachaim 180:7

Other opinions regarding bringing whole loaf if there is no bread remaining: Some Poskim rule that if there is no bread at all on the table then one may bring even a whole loaf to the table, and that it is even proper to do so. [Mishneh Berurah 180:4 based on Gr”a 180 and Zohar 2 87b that so should be done even initially; Piskeiy Teshuvos 180:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:3; See Radbaz 1:201; Kneses Hagedola 180] Seemingly, this ruling of the Poskim ibid applies anytime during the meal, whether before or at the time of Birchas Hamazon. It is clearly evident that Admur does not learn this way, and so rules Kaf Hachaim ibid.

[179] Before Birchas Hamazon: Before Birchas Hamazon, while one is still eating, there is no reason to refrain from bringing a whole loaf of bread to the table, even if this is with intent so it remains on the table for Birchas Hamazon. [Kaf Hachaim 180:6 in name of Zohar Parshas Yisro and Mikdash Melech on Zohar ibid and Beir Sheva p. 69 and 103] However, other Poskim learn this Halacha to be referring to that one is not to bring a whole loaf to the table any time during the meal if one still has slices of bread on the table. [See Mishneh Berurah 180:4] It is clearly evident that Admur does not learn this way, and so rules Kaf Hachaim ibid.

[180] See other opinions above regarding whole bread, and below regarding sliced bread.

[181] The reason: As doing so [was the practice of idol worshipers] and hence if one does so it appears that one is preparing the table for idolatry, as it states in the verse [Yeshaya 65:11] “Haorchim Lagad Shulchan..” . [Admur ibid]

[182] Implication of Admur ibid; Aruch Hashulchan 180:2; Piskeiy Teshuvos 180:2; See Sefer Shemiras Haguf Vihanefesh [Lerner] 37:4

 Other opinions regarding slices of bread: Some Poskim rule that even slices of bread should not be brought to the table [prior to Birchas Hamazon] if there’s a whole loaf on the table. [M”A 180:2; P”M 180 A”A 2; M”B 180:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:4]

[183] Admur ibid; Implication of Michaber ibid; M”A 180:2 in name of Zohar 87b and 157b; Taz 180:1; Shach Y.D. 178:5; Derisha 180:1; Beir Sheva p. 69 and 103; Kneses Hagedola 180:4; Birkeiy Yosef 180:1; Ben Ish Chaiy Shelach 3; M”B 180; Kaf Hachaim 180:6 based on Zohar Parshas Shelach and Mikdash Melech on Zohar ibid and in name of many Poskim ibid that so is final ruling

Other opinions regarding leaving whole loaf: Some Poskim rule that one should remove any whole loaf from the table, even when brought for the meal. [Maryu 40; Darkei Moshe 180:1; Elya Raba 180:2; Mateh Moshe 305, brought in M”A ibid and Derisha ibid; See Kaf Hachaim 180:6 and 8 in name of Arizal]

[184] Implication of Admur ibid; Taz 180:1; Aruch Hashulchan 180:2; Yeish Makilin in M”B 180:5; See Kaf Hachaim 180:6

Other opinions regarding slices of bread: Some Poskim ruled that if there is already a whole loaf of bread on the table then one should remove all slices of bread from the table. [P”M 180 A”A 2; M”B 180:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:4]

[185] Admur 180:3

[186] Kaf Hachaim 180:7 based on Michaber and Admur ibid, in negation of Gr”a

Other opinions: Some Poskim rule that one may even bring a whole loaf of bread to the table in such a case. [Mishneh Berurah 180:4 based on Gr”a 180 and Zohar 2 87b that so should be done even initially; Piskeiy Teshuvos 180:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:3; See Radbaz 1:201; Kneses Hagedola 180]

[187] See Kaf Hachaim 180:8

[188] Levush Y.D. 178:3, brought in Taz Yoreh Deah 178:7; Conclusion of Kaf Hachaim 180:8

[189] Shaar Hakavanos p. 72; Peri Eitz Chaim Shaar Hashabbos 18, brought in Kaf Hachaim 180:8, he concludes that “We remain only with the words of the Arizal which spoke the words of G-d”.

[190] Taz Y.D. 178:7; O.C. 180:1

[191] Levush brought in Taz Yoreh Deah 178:7

[192] Taz ibid

[193] Brought in Kaf Hachayim 180:8, he concludes that “We remain only with the words of the Arizal which spoke the words of G-d”.

[194] Admur 167:8; Likkutei Torah Vayikra “Lo Sashbis” 4a; Rama 167:5; Tosafus Brachos 40a; Shibulei Haleket 141 in name of Geonim; Arizal in Shaar Hamitzvos Eikev; Sefer Shemiras Haguf Vihanefesh [Lerner] 23; See letter of Admur Hazakein who brings this in the name of the Arizal, printed in Meiah Shearim 30, Mamarei Admur Hazakein Ketzarim 500, Shut Harav 18

The reason: The custom is to place salt on the table being that a table is compared to a Mizbeiach, while the eating of the meal is similar to a Korban, and by a Korban the verse states that on every sacrifice salt is to be placed. [Admur ibid; Rama ibid; See Brachos 55a] The reason for this is because salt protects the person from punishment. As when the Jewish people sit on the table and delay until everyone settles after washing, the Satan prosecutes against them. The salt thus serves as a protection against this prosecution. [Admur ibid; Rama ibid; Tosafus Brachos ibid; M”A 167:14; M”B 167:32]

Other opinions of Admur: Elsewhere, Admur writes that the above custom of having salt on the table, and dipping in the salt, only applies if there is no salt in one’s bread. If, however, the bread itself already contains salt in its ingredients, as is common today, then there is no need to have salt on the table, and there is no need to dip the bread into salt, even according to Kabbalah. [Meiah Shearim 30, Mamarei Admur Hazakein Ketzarim 500, Shut Harav 18]

[195] Kitzur Shlah, brought in Kaf Hachaim 180:3 and 167:40; Shemiras Hanefesh 207 in name of Arizal; Piskeiy Teshuvos 180:1

[196] Piskeiy Teshuvos 180:1

[197] Ben Ish Chaiy Shelach 1:2; Chesed Leavraham 180:1, brought in Kaf Hachaim 180:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:6 footnote 7.

[198] The reason: As there are sparks of holiness which are attached to the leftovers that become elevated with Birchas Hamazon. [Poskim ibid]

[199] Levush 180, brought in Kaf Hachaim 180:11; Shulchan Hatahor 180:1 in name of Pesikta.

[200] Kaf Hachaim 180:11; Piskeiy Teshuvos 180:2

[201] Kaf Hachaim 180:5

[202] Tiferes Shmuel on Rosh 30; Kav Hayashar 64; Birkeiy Yosef 183:1; Zechor Leavraham 20; Chesed Lealafim 180:2; Shaareiy Teshuvah 183:1; Ben Ish Chaiy Shelach 4; Kaf Hachaim 18054; Darkei Chaim Veshalom 302; Sefer Shemiras Haguf Vihanefesh [Lerner] 37:6

[203] Admur 180:6; Michaber 180:5; Beis Yosef 180; Shibulei Haleket 155; Rokeiach 332; Abudarham; Ketzos Hashulchan 44:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 36:2

Other customs: Some are no longer accustomed to cover or remove the knives during Birchas Hamazon. [Aruch Hashulchan 1870:6; Darkei Chaim Veshalom 302]

[204] The reason: The reason for this is because a table is similar to a Mizbeiach, and regarding the Mizbeiach the verse states “Don’t wave iron over them”, as iron shortens the days of man, while the Mizbeiach lengthens the days of man, and it is improper that one wave the “shortening of life” over the “prolonging of life”. The same applies to one’s table which also lengthens the days of man and atones for his sins upon him hosting guests, as how great is the power of dining [together with others] that it causes the Shechinah to rest [upon one’s home]. [Admur ibid; M”A 180:4; 1^st reason in Beis Yosef and Taz 180:3 and M”B 180:11 in name of Rokeiach ibid]

Other reasons mentioned in Poskim: 1) Rabbeinu Simcha states that the reason we remove the knives during Birchas Hamazon is due to a certain tragedy that occurred after the destruction: A certain man was reciting Birchas Hamazon and upon reaching the blessing of Boneh Yerushalayim and remembering the destruction he took a knife from the table and stabbed himself. [2^nd reason in Beis Yosef and Taz 180:3 and M”B 180:11] 2) Alternatively, the reason is because the blessing of Esav is to live by the sword, and in Birchas Hamazon we mention the blessing of Yaakov of Tal Hashamayim and Shamneiy Haartez. We therefore cover the knife of Esav while reciting the blessings of Yaakov. [Mateh Moshe 304, brought in Kaf Hachaim 180:15] 3) Alternatively, the reason is because the letter end Pei is the only letter in the Alphabet that is omitted from Birchas Hamazon. This is because it stands for “Charon Af”, wrath and anger, and whoever recites Birchas Hamazon with Kavana does not receive any wrath, and his food is found before him in plenty and with honor for his entire life. We therefore cover the knife which represents wrath. [Mateh Moshe ibid; Rokeiach 336; Tashbatz 315 or 366; See Beir Heiytiv 185:1] 4) Alternatively, the reason is because in Birchas Hamazon we request that Moshiach arrive, and in the future the sword will no longer be used, and we hence cover the knife to hint to this prediction. [Kaf Hachaim ibid] 5) The Arizal writes that one who is from the root of Kayin must remove the knife from the table. [Ruach Hakodesh p. 10, brought in Kaf Hachaim 180:15] See Sefer Shemiras Haguf Vihanefesh [Lerner] 36:2 footnote 2.

Ramifications between reasons: The practical ramifications between the reasons mentioned is regarding a) Must one remove the knife or does covering it suffice. B) Does it apply to all knives or only iron; c) Does it apply on Shabbos and Yom Tov or only during the week.

[205] Admur ibid; Michaber ibid; Chesed Lealafim 180:5 “One is to cover the knife or remove it.”

Other opinions: According to the reason of Rabbeinu Simcha, it does not suffice to cover the knives, but the knives must be actually removed from the table. [So writes Rabbeinu Simcha brought in sources ibid “to remove the knives” and so concludes Shulchan Hatahor 180:4; Piskeiy Teshuvos 180:5] The Arizal writes that one who is from the root of Kayin must remove the knife from the table, and it does not suffice to simply cover it. [Ruach Hakodesh p. 10, brought in Kaf Hachaim 180:15] Based on this everyone today is to remove the knife from the table and not suffice with covering it, as the sparks have become mixed, and we no longer know if we are from Kayin or Hevel. [Kaf Hachaim ibid] See Sefer Shemiras Haguf Vihanefesh [Lerner] 36:2 footnote 3.

[206] Chesed Lealafim ibid

[207] Admur ibid; Michaber ibid; Birkeiy Yosef in name of Ramak and Rav Avraham Azulaiy, brought in Shaareiy Teshuvah 180:4; Sefer Shemiras Haguf Vihanefesh [Lerner] 36:3.

Other opinions: Some are accustomed to cover the knife even on Shabbos and Yom Tov. [Levush, brought in M”A 180:4] According to the reason of Rabbeinu Simcha, there is no difference between Shabbos and the weekday, and the knife is to be removed by all times. [Beis Yosef ibid brought in Taz ibid] Others however rule that even according to the reason of Rabbeinu Simcha, there is no need to remove the knife on Shabbos, as on Shabbos a person is not so distressed. [Taz ibid] According to the reason brought in the Arizal ibid one is to remove the knives from the table even on Shabbos and Yom Tov, as the souls root in Kayin does not change on Shabbos. [Kaf Hachaim 180:15]

[208] The reason: As only during the week is a knife required to be covered due to being the weapon of Eisav. However on Shabbos and Yom Tov there is no Satan and damaging forces. [Admur ibid; Toldas Yaakov brought in Elya Raba 180:7] As Shabbos hints to the world to come, in which all the severities are sweetened, and death will be abolished. [Birkeiy Yosef in name of Rav Avraham Azulaiy, brought in Shaareiy Teshuvah 180:4]

Other reasons mentioned in Poskim: As on Shabbos we do not build the Mizbeiach, and the table thus does not have any hint to the Mizbeiach. [M”A 180:4] The prohibition of waving iron on the Mizbeiach is only while it is being built, and hence since it cannot be built on Shabbos, it is therefore not relevant to require it to be covered. [Machatzis Hashekel ibid] Others however rule that even according to this reason, the knife is to be removed on Shabbos, as even on Shabbos the concept of the Mizbeiach which was built during the week is in existence. [Taz 180:3; Machatzis Hashekel 180:4]

[209] Shulchan Hatahor 180:4; Darkei Chaim Veshalom 302

[210] M”A 180:4 in name of Shulchan Araba [omitted in Admur ibid]; Daas Torah 180; Tehila Ledavid180

[211] P”M 180 A”A 4; Beis Avi 3:1145; Shevet Halevi 1:205; Az Nidbaru 7:2; Piskeiy Teshuvos 180:5

[212] The reason: As it is not possible to hew the stones of the Mizbeiach using metal knives, as the stones must be smooth. [ibid]

[213] Pashut, as they are not made of iron or metal, and cannot kill and therefore are not included in any of the reasons mentioned above for why we cover or remove the knife. [See Az Nidbaru 7:2; Piskeiy Teshuvos 180:5]

Other opinions: Some Poskim leave this matter in question. [Beis Avi  3:142-4; See Sefer Shemiras Haguf Vihanefesh [Lerner] 36:6]

[214] Sefer Shemiras Haguf Vihanefesh [Lerner] 36:5

[215] Rivivos Efraim 1:136 in name of Rav Moshe Feinstein

[216] Az Nidbaru 7:2

[217] Piskeiy Teshuvos 180:5

[218] Vayaan David 1:28; Piskeiy Teshuvos 180:5

[219] Ashel Avraham Butchach 180; See Salmas Chaim 187; Sefer Shemiras Haguf Vihanefesh [Lerner] 36:4.

[220] Admur 181:1; Michaber 181:1; Brachos 53b; Chulin 105a; Ketzos Hashulchan 43:1; See Kaf Hachaim 181:1; 5; Piskeiy Teshuvos 181:1; See Sefer Shemiras Haguf Vihanefesh [Lerner] 56.

Background: The Mitzvah of Mayim Achronim is a Mitzvah of holiness, to sanctify oneself to bless Hashem over the food he ate. The reason this sanctity is needed is because prior to the washing the hands are dirty with the filth of the foods that were eaten, and they are hence invalid for saying the blessing. [Admur 181:1; Rabbeinu Yona 40a; Maadanei Yom Tov on Rosh ibid Taf; Brachos 53b] An additional reason behind the obligation of washing hands is due to the Sodomite salt that rests on the hands after a meal, and the sodomite salt can blind a person if it touches his eyes. The Sages thus obligated that one wash his hands after a meal. [Admur ibid; Rabbeinu Yona ibid; Chulin 105a]

[221] Michaber 181:1

[222] Admur ibid; Michaber ibid

The reason: This is due to the 2^nd reason behind Mayim Achronim, as perhaps they touched salt and will get it into their eyes. [Admur ibid]

[223] Tanchuma Balak 15; See Yuma 83a.

[224] Shut Rebbe Yaakov Mimaryush 25; Kav Hayashar 41; Birkeiy Yosef 181:7; Kaf Hachaim 181:27; See Rebbe in Sichas Shavuos 5745 that a certain well known orthodox leader that year made fun of the Mitzvah of Mayim Achronim and those who still do it, and Hashem caused destruction in his family, similar to the destruction described in Yuma ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 56:1

[225] Aruch Hashulchan 181:5

[226] Admur 181:2; Ketzos Hashulchan 43:3; See Kaf Hachaim 181:13-14; Piskeiy Teshuvos 181:6; Sefer Shemiras Haguf Vihanefesh [Lerner] 56:2.

[227] Admur ibid; Michaber 181:2; Chulin 105a

The reason: This is due to the evil spirit that resides on the water upon it touching the ground. [Admur ibid; Michaber ibid; Chulin ibid] It is dangerous for one to step on these waters. [Levush 181; Soles Belula 181:2; Kaf Hachaim 181:11]

[228] Admur ibid; Michaber ibid; Chulin ibid

[229] P”M 181 A”A in end; Kaf Hachaim 181:13

[230] The reason: As the evil spirit only resides on an earth floor, and not on an intervening item that rests on the floor. [Admur ibid; M”A 181:2; Chinuch Mitzvah 430; Kaf Hachaim 181:11]

[231] Admur ibid; M”A 181:2

The reason: Although people occasionally move their tables and hence it can end up that a person will walk over this area, nonetheless by the time this occurs the floor will be dry. [Admur ibid; M”A 181:2]

[232] Admur 181:4; Michaber 181:4; Rashba Toras Habayis Aruch 6:1 in name of Raavad Tamim Deim 66; See Kaf Hachaim 181:17 Piskeiy Teshuvos 181:8; Sefer Shemiras Haguf Vihanefesh [Lerner] 56:3 

[233] M”B 181:10; Ketzos Hashulchan 43 footnote 8

[234] The reason: As the food does not reach above the second joint. [Admur ibid; M”A 181:4]

[235] Shulchan Arba, brought in Beis Yosef 181; Arizal; Siddur Rashash; Kaf Hachaim 181:17; See Piskeiy Teshuvos 181:8 

[236] Hayom Yom 4^th Kisleiv; Sefer Haminhagim p. 22; See Darkei Chaim Veshalom 303; See M”B 181:10 who records such a custom and negates it! Likewise, the Ketzos Hashulchan 43 footnote 8 and Piskeiy Teshuvos 181 negates it.

The reason: Seemingly this custom is an extension of the general Ashkenazi custom recorded in Admur 181:9 to no longer require Mayim Achronim, as the reasons no longer apply. The only reason, however, that remains today is that based on Kabala, and according to the Kabalistic reason, the less water one uses to wash the better, as the water goes to the side of the Kelipos. [See article of Rav Y.S. Ginsberg on this subject, printed in Hiskashrus]

[237] Ben Ish Chaiy Shelach 9; Piskeiy Teshuvos 181:9

[238] Divrei Yitzchak 111; Sefer Shemiras Haguf Vihanefesh [Lerner] 56:4

[239] Taamei Haminhagim; Piskeiy Teshuvos 181:13 footnote 18 and 51; Sefer Shemiras Haguf Vihanefesh [Lerner] 56:4

[240] Admur 181:6; 179:5; Ketzos Hashulchan 43:1

[241] Admur ibid; Brachos 42a; Mishneh 51b and Gemara 52b

[242] Birkeiy Yosef 181:3 in name of Chesed Leavraham and Yerushalmi Brachos 1:1

[243] Shaar Hamitzvos Parshas Eikev ; Shulchan Aruch Harizal , brought in Taamei Haminhagim 189; See Sefer Shemiras Haguf Vihanefesh [Lerner] 56:5 footnote 6.

[244] See Piskeiy Teshuvos 181:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 56:6.

[245] Chulin 105b; Ben Ish Chaiy Shelach 13; Kaf Hachaim 181:2; Shemiras Hanefesh 194 in name of Zechor Leavraham 1

[246] The reason: As we suspect that perhaps one has touched the Sodomite salt and will place his fingers by his eyes, causing him to become blind. [ibid]

[247] Setimas Haposkim, Tur and Michaber who all omit the Talmudic statement; Yalkut Yosef 181:21 in name of Poskim; Piskeiy Teshuvos 181:3; See Shemira Meialya 117

The reason: As there is no more Sodomite salt found [Tosafus ibid; Admur ibid], and the main reason we wash is for the sake of the blessing and due to Kabala. [Piskeiy Teshuvos ibid]

[248] See Admur 201:5; Michaber 201:3; Chupas Eliyahu Raba 3; M”A 201:5; Shaar Hatziyon 201:14-15; Daas Torah  201; Kaf Hachaim 201:26; Orchos Chaim Spinka 201:3; Ketzos Hashulchan 46 footnote 23; Piskeiy Teshuvos 201:6; Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnotes 3

[249] Brachos 55a

[250] Admur ibid; Michaber ibid

[251] Admur ibid; M”A ibid

The reason: As one is refusing to bless the host which is from the descendants of Avraham of whom its says that one who blesses is blessed, and from here we can learn the opposite [that one who doesn’t bless is cursed r”l]. [Admur ibid; M”A ibid; Brachos ibid; See Likkutei Sichos 5:426]

[252] Implication of Admur ibid

[253] See Shaar Hatziyon 201:14; Ashel Avraham Butchach 201; Daas Torah 201; Kaf Hachaim 201:26; Orchos Chaim Spinka 201:3;Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnote 3; Piskeiy Teshuvos ibid.

[254] Shemiras Hanefesh 209; Sefer Zechira in the name of Mekubalim; Sefer Shemiras Haguf Vihanefesh [Lerner] 38; See Brachos 53b.

[255] Kitzur SHU”A 32:5; See Rambam Deios 4:3

[256] Shabbos 41a; Kol Bo 118; Aruch Hashulchan Y.D. 116:20; Kaf Hachaim 170:80; Sefer Shemiras Haguf Vihanefesh [Lerner] 25:1

[257] Kitzur SHU”A 32:5

[258] Kitzur SHU”A 32:5

[259] Admur Hilchos Guf Vinefesh 4 and 155:1; Rambam Deios 3:1; Rivash 186; Rebbe Elazar Hakapar Bava Kama 91b; See Michaber 571:1 and M”A 571:1

[260] Rambam Deios 3:1

[261] Admur ibid; M”A 571:1; Taz 571:1; Reishis Chochmah Shaar Ahava 11:77

[262] Admur ibid; Michaber 571:1; Taanis 11b; M”A 571:1; Tanya Igeres Hakodesh 3; See Likkutei Sichos 21:130 and 132; Vol. 2 p. 531

[263] Admur 155:1; Rambam Deios 2:2; Nedarim 13:23; Shemoneh Perakim 4

[264] Divrei Malkiel 5:35; See Admur 204:15

[265] Sefer Zechira Inyanei Sakana; Sefer Shemiras Haguf Vihanefesh [Lerner] 268:6

[266] Sefer Zechira Inyanei Sakana; Sefer Shemiras Haguf Vihanefesh [Lerner] 268:6; See Taanis 26a; Pirush Harav Ovadia Mibartenura

[267] Divrei Malkiel 5:35; See Admur 204:15

^[268] Admur Shemiras Guf Vinefesh Halacha 11; M”A 170:2; Peri Chadash Y.D. 116:9; Brachos 8b; Rashi Brachos ibid; Kaf Hachaim O.C. 170:55; Y.D. 116:95; Darkei Teshuvah 116:83; M”B 170:34  [Rava taught his children that when they cut meat, they should not cut the meat over the back of the hand. Some explain that this is due to worry of danger, that one may come to cut his hand in the process, and others explain that this is because one may come to ruin the meat if he were to cut himself and dirty the meat with blood.]

^[268] Tosafus Niddah 17a; Kaf Hachaim 116:154

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