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Chapter 5: List of foods and their health status[1] [Alphabetical order]
Alcohol:[2]
See also “Wine” below!
While consumption of wine and alcohol is permitted according to Halacha, it is forbidden to drink to an excess amount which can endanger one’s life in the long term or short term. Hence, alcohol consumption must be regulated according to medical recommendations [i.e. the habitual consumption of alcohol can have dire negative health repercussions, including a 40% increased chance in developing cancers]. This is aside for the grave prohibition of becoming drunk.
Age for drinking:[3] The youth should not drink alcohol being that they already have enough natural heat, and drinking alcohol as more heat to the heat. Thus, they should not drink until they reach the age of 21.
Although almonds are the best of fruits[4], some Poskim[5] rule that one should avoid eating almonds regularly, as doing so can cause memory loss of Torah learning, as the minister of forgetfulness resides on the person.
The almond branch:[6] There are damaging spiritual forces which reside on the almond tree branches.
Kelipa: According to the Zohar[7], the almond is associated with the evil forces of Kelipa.
Beans [i.e. Sheui’ite]:[8] [Achronim]
Some sources record that beans clog the heart and cause digestive problems.[9] Others, however, write on the contrary that beans gladden the heart and cleans one’s digestive track.[10] It is, however, unclear as to which type of beans the above refers to, with some writing that it refers to the Lubya bean.[11]
Bitter foods:[12] [Rambam/Achronim]
All foods which are very bitter are very unhealthy, and should never be eaten.
Brain:[13] [Achronim]
It is customary to beware against eating the brain of animals or fowl being that doing so leads to forgetfulness and can cause spiritual damage.[14] [Some Poskim[15], however, rule that there is no need to beware in this problem. Other Poskim[16] differentiate between animal brain which should not be eaten, versus fowl brain which may be eaten.]
Bran:[17] [Talmud/Shulchan Aruch]
[Possessing] bran in a house can lead to poverty. [This, however, only applies if the bran is scattered on the floor, in which case it is a belittlement to the food. However, if the bran is found inside of a vessel or bag, then there is no danger involved in owning it, and so is the custom.[18] Thus, there is no need to avoid owning bran flakes cereal due to the above restriction and hazard.]
A. Quality and ingredients of the bread: [Talmud/Rambam/Achronim]
Bread made of wheat:[19] Bread from wheat is considered a mediocre food, which can be eaten by both people with hot blooded and cold-blooded temperament.
Barley bread:[20] Barley bread is unhealthy, and should never be eaten in the summer, and even in the summer should only be eaten on rare occasion.
White versus whole wheat bread:[21] One should avoid eating white bread, which is bread made from finely sifted flour without any of the bran, as it is more difficult to digest. Rather, one should eat bread that is made with flour that contain some of the bran [i.e. whole-wheat bread].
Matzah:[22] Matzah is unhealthy, and should never be eaten in the summer, and even in the summer should only be eaten on rare occasion.
Bread with oil in ingredients:[23] Bread which was kneaded with oil is slightly unhealthy, and hence should not be eaten too often.
Bread that is not fully baked:[24] One should not eat bread that is not fully baked being that doing so is difficult for one’s learning. This means it’ll compromise one’s ability to understand and comprehend the material he learns. [However, one who eats bread that is fully baked, doing so helps with one’s memory.[25]]
Moldy bread:[26] One should not eat moldy bread being that doing so is difficult for one’s learning.
B. Belittling Bread: [Talmud/ Shulchan Aruch/Achronim]
Hanging bread and other foods in the air:[27] [Having] bread hang in the air [even in a bag] can lead to poverty.[28] [Thus, one should not hang a bag with bread on a doorway handle, or on hooks. Likewise, one should not hand bread in an oven to dry.[29] Likewise, one is not to hang the bread of Eiruv Chatzeiros in the air.[30] However, to hang it in one’s hand, such as after going shopping, is not an issue.[31]] Despite this, some are accustomed to make a hole inside of the Afikoman Matzah for the sake of hanging it.[32] However, there is no issue with hanging meat and fish being that it is common for these foods to be hung.[33]
Throwing bread:[34] A person who throws bread, or a person who throws crumbs of bread which contain a Kezayis, causes curse to befall him.
Belittling or destroying crumbs of bread:[35] [Having] crumbs of bread in a house can lead to poverty (if they are placed in an area where people step[36]).[37] Thus, one may not throw crumbs onto the floor in an area that people walk. [Accordingly, bakers are to be careful to sweep the crumbs from the floor each day after that days sales. The same applies for homeowners, that they are to be careful to sweep the crumbs from the floor at the end of the day.[38] One must warn the workers at the home, as well as the children, of this issue.[39]] However, it is permitted for one to destroy crumbs that are less than a Kezayis using one’s hands, such as to discard them [in an area that people do not walk, or] into water, and the like.[40] [If, however, the crumbs are a Kezayis or more in size, then it may not be destroyed in any way.[41] Furthermore, some Poskim[42] rule that this applies even if the individual crumbs are less than a Kezayis but all together accumulate to a Kezayis in size. Furthermore, even crumbs that are less than a Kezayis in size, it is a Segula for good memory to eat them, and not destroy them or discard them.[43]] On Erev Pesach it is permitted to throw the crumbs on the floor in an area that people walk in order so they get destroyed in the process to fulfill the obligation to destroy Chametz.[44]
Weighing bread:[45] Some write that one is to avoid weighing bread, as doing so is a curse.
C. Ends of the bread/Challah:[46] [Tradition of some-No source]
Some people are accustomed to cut off the ends of a loaf of bread and not to eat it.[47] This adherence is not an established Chabad custom, and many amongst Anash are not particular in it.[48]
D. Bread that stayed overnight:[49] [Achronim]
Some women are accustomed to avoiding eating any freshly baked bread that was left in an oven overnight, due to danger, and hence such bread is discarded.[50] Some Poskim[51], however, claim that there is no source for this custom and it is baseless and contains no danger. Other Poskim[52], however, defend this custom.
E. Hot bread: [Talmud/Achronim]
Eating hot bread:[53] One is not to eat wheat or barley bread that is very hot, as doing so is bad for one’s health.[54] One may, however, eat bread that is warm or not so hot.[55] [Some Poskim[56] rule that this worry only applies to bread which comes freshly baked out of the oven. However, bread which was already previously baked and then cooled down, may be reheated, and eaten even when in a very hot state.]
Cutting hot bread:[57] Some are particular not to slice bread while it is still hot, after having been removed from the oven. This is potentially due to both Halachic[58] and health reasons[59], and hence this adherence does not transgress Darkei Emori and is not considered a superstitious practice.
Eating hot and freshly baked bread on Motzei Shabbos:[60] One is to eat hot bread on Motzei Shabbos, as hot bread on Motzei Shabbos is a cure [for depression[61]].[62] [Some Poskim[63] explain this to refer to prebaked bread which is warmed on Motzei Shabbos, as one may not eat freshly baked hot bread due to danger.[64] Other Poskim[65] rule that it does not refer to actual hot bread but rather to freshly baked bread after it has cooled down.]
F. Distributing bread:[66] [Shulchan Aruch]
In general, when distributing pieces of bread to those participating in the meal, the bread is to be placed in front of each person, and they then each take the bread from in front of them. If, however, one of the participants is a mourner, the bread is to be placed in the mourner’s hand.[67] This however only apply during the week, while on Shabbos [since] there is no mourning [the bread is placed in front of him].[68]
G. Bringing and leaving whole and sliced bread on/to the table:
See Chapter 4 Halacha 11b
Cabbage:[69] [Achronim]
Cabbage is unhealthy, and should never be eaten in the summer, and even in the summer should only be eaten on rare occasion.
Cheese:[70] [Rambam/Achronim]
Aged, salted cheese is very unhealthy, and should never be eaten. Regular cheese, as well as milk after 24 hours from milking, is also somewhat unhealthy and therefore should only be eaten on occasion.
Cherries [i.e. Gudganiyos]:[71] [Talmud/Achronim]
Those who do not have children should not eat Gudganiyos.
Coffee: [Achronim]
It is proper to drink a hot beverage for breakfast, and so is the custom today to drink tea or coffee.[72] In fact, drinking coffee is a Segula for memory.[73] 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.[74]
Dates:[75] [Achronim]
Dates are slightly unhealthy, and hence should not be eaten too often.
Eggs: [Achronim]
Eggs with flattened top part of egg: Some[76] write that there is a tradition that a house in which an egg with a flattened top is found in, is a bad sign for the people of the home.
Soft boiled eggs:[77] One day-old soft-boiled eggs are good for the heart.
Figs:[78] [Achronim]
Figs are good for the eyes, and add wisdom, and whoever eats them often will have smooth skin without wrinkles.[79] However, some have dangerous worms in them which are lethal for the person, and likewise even non-lethal worms are forbidden to be eaten, and hence one should distance himself from eating figs.[80]
Fish:[81] [Talmud/Rambam/Achronim]
Large and aged fish: Large aged and salted fish are very unhealthy, and should never be eaten. Large fish is also somewhat unhealthy and therefore should only be eaten on occasion.
Days to avoid salted fish:[82] One is not to eat small salted fish on the 7th, 17th, 23rd, or 27th day of its salting due to danger, unless the fish is fully cooked, or one drinks wine or beer afterwards.
The spine of fish: One who eats from the spine of the fish[83], or sucks from the spine of the fish, can lead him to Tachtoniyos [i.e. hemorrhoids[84], or some other illness of the rectum[85]].[86] [For this reason, some individuals avoid eating anchovies and sardines, being that it is not possible to avoid eating their spine.[87]]
Drinking water after fish:[88] Water should not be drunk after eating fish due to danger.
Drinking milk before or after fish: Some Poskim[89] write that there is danger of illness and death to drink milk before or after eating fish.
Eating fish with meat: See Chapter 6 Halacha 3
Eating fish with milk: See Chapter 6 Halacha 4
Fruits:
A. Are fruits healthy?[90] [Rambam/Achronim]
Limit your consumption: A person should always push himself away from eating fruits and is not to consume too much fruit, especially fresh fruits and even dry fruits.
Unripe fruits: Unripe fruits are very unhealthy for the body and are like entering swords into it.
Sour fruits: Sour fruits are not good for the body, and one should only eat a small amount of them in the summer, and in hot climates.
Good fruits: Figs, grapes, [and pomegranates[91]] are very good for the body whether they are dry or fresh, and a person may eat from them as much as he wishes. Nonetheless, one should not eat them too often even though they are the best of all the fruits of the trees.
Carob: Carobs are very unhealthy for the body.
Fruits with smell and taste:[92] All fruits that have good scent and taste, such as apples and lemons and Esrogim, should be avoided from being eaten frequently as they can lead to Keri. One should especially avoid eating it at night.
Dates:[93] Dates are slightly unhealthy, and hence should not be eaten too often.
Figs:[94] Figs are good for the eyes, and add wisdom, and whoever eats them often will have smooth skin without wrinkles.[95] However, some have dangerous worms in them which are lethal for the person, and likewise even non-lethal worms are forbidden to be eaten, and hence one should distance himself from eating figs.[96]
Raisins:[97] Raisins are very healthy to remove worry from one’s heart. They should particularly be eaten before a meal.
Melons:[98] Some sources record that melons causes memory loss of Torah learning.[99] However, some Poskim[100] rule that there is no need to worry about this.
Almonds: See above under “Almonds”
Persimmon [i.e. Afarsamon]: See below under “Persimmon”
B. When to eat fruits during a meal:[101] [Rambam/Achronim]
eginning the meal with foods, such as certain fruits, that help with digestion:[102] 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:[103] Foods that close the abdomen, such as pomegranates and apples should be eaten immediately after the meal and in a small amount.[104]
Garlic:[105] [Rambam/Achronim]
Garlic is unhealthy, and should never be eaten in the summer, and even in the summer should only be eaten on rare occasion.
Memory loss:[106] Some sources record that garlic causes memory loss of Torah learning.[107] However, some Poskim[108] rule that there is no need to worry about this.
Garlic on Rosh Hashanah: Some are accustomed not to eat garlic on Rosh Hashanah.[109] Others[110] however are not particular in this matter. Each person and community is to follow their custom.
Geese:[111] [Tzavah of Rav Yehuda Hachassid/Shulchan Aruch/Achronim]
Slaughtering in the months of Teves and Shevat:[112] Some Shochtim beware from slaughtering geese during the months of Teves-Shevat [starting from the first day of Rosh Chodesh Teves[113] until the first day of Rosh Chodesh Adar[114]] unless they also eat from its heart, as they have a tradition that if the slaughterer [or a member of his household[115]] does not eat from the heart during these months, then they will die. [Some are accustomed not to eat from the heart but rather from the liver or legs[116], or fat[117], or head[118], or other limbs.[119] Some slaughterer’s are lenient to not require the eating of any limb from the goose but rather simply to sell its legs.[120]] Some Poskim[121] rule that there is no need to be careful in this matter anymore today, and it is actually forbidden to do so. Other Poskim[122], however, rule that it applies even today. Practically, the custom is to be lenient.[123]
Taaruvos:[124] This worry does not apply to a food that was salted with the goose.
Treifa:[125] If the goose ended up being a Treifa then there is no danger involved.
Eating in Teves-Shevat: Some Poskim[126] record that there is a danger to each geese on the eighth of Shevat. Based on this, some avoid eating geese throughout the entire month of Shevat[127] and Teves.[128]
Heart:[129] [Talmud/Achronim]
One who eats the heart of a domestic animal [or wild animal or bird[130]] causes his Torah learning to be forgotten. [In addition, eating a heart attaches one’s soul to the animal’s soul and penetrates the person with bad character traits.[131] Thus causing an evil spirit to reside on the person.[132]] Thus, one is to be very careful not to eat the hearts of animals or fowl[133], and so is the custom.[134] [The heart is part of the acronym of “Melach,” which are the three foods called Moach, Leiv, Kavod, that are to be avoided.[135] It is unclear if this avoidance applies even against eating the taste of the heart which enters into a food, or only against eating the heart itself.[136]]
Who should avoid eating hearts:[137] Torah scholars are to beware very much from eating hearts, and unlike by olives, there is no intent that can override the memory loss.[138] Some Poskim[139] rule that non-Torah Scholars, however, are not careful in this matter. Other Poskim[140], however, rule that this warning against eating the heart of an animal or bird applies to all men but not to women. Other Poskim[141] rule that it applies also to pregnant women, although all other women may eat it. Others write it applies also to nursing women and to women at the time that they can become pregnant.[142] Other Poskim[143], however, rule that based on the Arizal, applies to all people man or woman.
How often: Some Poskim[144] rule that the above avoidance of eating hearts, only applies if one eats hearts on a constant basis. If, however, one only eats it on occasion, then there is no worry of forgetfulness, or evil spirit. This, however, is not the implied ruling of the Talmud.[145]
Honey:[146] [Rambam]
Honey is healthy for the old especially in the winter, but unhealthy for the young.
Lentils:[147] [Rambam]
Lentils are unhealthy and therefore should only be eaten on occasion.
Liver:[148] [Achronim]
Some Poskim[149] rule that one is to beware not to eat the liver of animals or fowl being that doing so leads to forgetfulness and is damaging to the body.[150] This especially applies to men, and pregnant and nursing women.[151] Other Poskim[152], however, rule that it is permitted to be eaten, and on Shabbos eating liver is a commended custom of the students of the Baal Shem Tov.
Matzah:[153] [Rishonim/Kabbalah/Achronim]
Matzah is unhealthy, and should never be eaten in the summer, and even in the summer should only be eaten on rare occasion.
Giving a piece of his Matzah to a gentile guest:[154] One may not distribute from his Matzas Mitzvah, which is the three Matzas of his Seder plate, to a gentile. It is a danger for one to do so.[155] [Other Matzah, however, may be given to a gentile.]
Maror: [Talmud/Shulchan Aruch]
Dipping the Maror into the Charoses:[156] Prior to eating the Maror it [was accustomed in previous times for it] to be entirely immersed into the Charoses due to a dangerous worm that is found inside.[157] However, practically, the custom today is not to dip it entirely, but rather to only partially dip the Maror into the Charoses.[158]
Meat: [Achronim]
Frequency:[159] One should eat meat only once or twice a week.
Quality: The best type of meat is lamb within its first year, and nursing goats. Eating goat meat and meat from an old cow, is extremely unhealthy for the body.[160] Aged, salted meat is very unhealthy, and should never be eaten. Ox and goat meat, is also somewhat unhealthy and therefore should only be eaten on occasion.[161]
Organ meat and sweetbreads: It is not healthy for one to eat organ meat or the head
Fowl: Chicken is more easily digestible than animal meat. The best of fowl meat is chicken.
The Yakaris bird:[162] Some write that one is not to eat or slaughter those birds which are called Yakaris, as one who eats it or slaughters it will die or have his son die within that year.
Brain: See “brains”
Heart: See “Heart”
Eating hot meat:[163] One should not eat hot meat while it’s steam is still dissipating from it, whether the meat has been roasted or cooked.
Goat meat on Rosh Hashanah:[164] One should however avoid eating the meat of a goat as goats are rooted in Gevura.
Melons:[165] [Achronim]
Some sources record that melons causes memory loss of Torah learning.[166] However, some Poskim[167] rule that there is no need to worry about this.
Milk:[168] [Achronim]
It is good to drink milk during the day. One should mix it with a little bit of sugar. It’s good to drink it together with coffee. Goat milk is better than sheep milk, while sheep milk is better than cow milk. One should not eat any food after drinking the milk for some time to allow it to digest.
Drinking milk before or after fish: Some Poskim[169] write that there is danger of illness and death to drink milk before or after eating fish.
Mushrooms:[170] [Achronim]
Mushrooms are very unhealthy, and should never be eaten.[171] Furthermore, some Poskim[172] rule that it is forbidden to eat mushrooms that they are commonly bitten into by venomous reptiles. Nonetheless, the custom is to be lenient in this matter.[173]
Mustard:[174] [Achronim]
Mustard is unhealthy, and should never be eaten in the summer, and even in the summer should only be eaten on rare occasions.
Niveila-Non-Kosher meat:[175] [Achronim]
Smelling:[176] Smelling Niveila-Non Kosher meat while walking can cause loss of memory of one’s Torah learning. [It is questionable whether this worry of memory loss applies even if one smells it while standing.[177]]
Seeing: Some Poskim[178] rule that even mere looking at Niveila-Non Kosher meat can cause one memory loss of one’s Torah learning.
Nuts: [Shulchan Aruch]
Nuts on Rosh Hashanah:[179] Some are particular to avoid eating Egozim and Luzim[180] [and all forms of nuts[181] and peanuts[182]] on Rosh Hashanah.[183]
Olives:[184] [Talmud/Achronim]
One who is accustomed[185] to eating olives, forgets his learning.[186] It can cause one to forget his learning of the past 70 years.[187]
Pickled versus raw olives: Some Poskim[188] rule that this worry applies only to raw olives over which one sets a meal over, however, pickled or canned olives which are eaten as a mere desert do not cause one to forget his learning. Other Poskim[189], however, rule that it applies to all olives, whether pickled or raw. Practically, one is to be stringent in this matter to eat even pickled olives with the intent brought below. According to all it applies to raw olives which are soaked simply in water without salt.[190]
Eating with special intent:[191] One who eats olives with the special meditation [i.e. Kavanah] does not get memory damage from it, as it is only the ignoramus who eats it without Kavana who gets damaged. [This intent is as follows: Keil-Elokim-Matzpatz which is the numerical value of Zayis/olive.[192] One is to have this intent when eating the olives in order to prevent memory loss.]
Adding olive oil:[193] Some Poskim[194] rule that if one adds olive oil to the olives then eating the olives no longer causes forgetfulness. Other Poskim[195], however, rule that the olives can cause forgetfulness even in such a case. [The custom is like this opinion.[196] The oil does not need to be added to each individual olive.[197]]
Olive oil:[198] [Talmud]
Olive oil helps improve one’s memory. It can cause one to remember his learning of the past 70 years.[199]
Onions:[200] [Rambam/Achronim]
Onions are unhealthy, and should never be eaten in the summer, and even in the summer should only be eaten on rare occasion.[201] Some say in the name of the Baal Shem Tov that one should never eat raw onions, even in a salad, as eating them causes many illnesses.[202] The Talmud[203] states a person is not to eat onions due to the “snake” that is found within it. Some[204] explain this to refer to the sharpness of the onion which is considered similar to a poison which burns [and hence according to this approach one should never eat onions]. Others[205] explain this to refer to the middle part of the onion where the seeds are found in similar to a stalk. This part of the onion is referred to as the snake of the onion and should not be eaten. Others[206] explain that this refers to the stalk of the onion. Others[207] explain that this refers to the leaves of an unripe onion which has yet to grow one Zeres [i.e. three Tefachim]. Nonetheless, if one ate it and then drank beer, then the danger dissipates.[208]
Memory loss:[209] Some sources record that onions cause memory loss of Torah learning.[210] However, some Poskim[211] rule that there is no need to worry about this.
Persimmon [i.e. Afarsamon]:[212] [Sefer Chassidim]
It is a danger of death for a person to eat the persimmon fruit. There was once a person who ate it and immediately died from it causing a puncture in his intestines. It likewise causes a person’s body to not decompose after death, which is of great suffering to the soul.
Porridge and squash:[213] [Talmud/Achronim]
One who eats squash and porridge is not to swallow his saliva that comes afterwards due to danger.
Poultry:[214] [Rambam/Achronim]
Certain poultry, such as duck, goose, and dove, is slightly unhealthy, and hence should not be eaten too often.
Radish:[215] [Rambam/Achronim]
Radishes are unhealthy, and should never be eaten in the summer, and even in the summer should only be eaten on rare occasion.
Raisins:[216] [Achronim]
Raisins are very healthy to remove worry from one’s heart. They should particularly be eaten before a meal.
Salt:[217] [Talmud/Shulchan Aruch]
Sodomite salt can blind a person if it touches his eyes. It is for this reason that the Sages obligated that one wash his hands after a meal.
Having salt on the table: See Chapter 4 Halacha 8C-D!
Eating salt after a meal:[218] After eating a meal, one should eat salt. One should not eat the salt with his thumb, as this can cause one’s children to die in one’s lifetime. Likewise, one should not eat the salt with his pinky, as doing so can cause poverty. Likewise, one should not eat it with his index finger, as it can lead to murder.[219] This eating of salt, however, only is necessary if the bread is without salt. If, however, there is salt in the bread, then there is no need to eat salt after eating the meal.[220] Furthermore, some Poskim[221] rule that this matter is no longer applicable today at all anymore, as the natures have changed.
Squash is to be eaten only in the summer.
Memory loss:[222] Some sources record that squash causes memory loss of Torah learning.[223] However, some Poskim[224] rule that there is no need to worry about this.
Vegetables-One who removes a vegetable from a bundle:[225] [Talmud/Achronim]
One who removes a vegetable from a bundle is difficult for sorcery. [Some Poskim[226] rule that this worry only applies if the owner of the vegetable garden personally bundled up the vegetables.]
Alei Selek:
See Shemiras Hanefesh 7: 28
Alei Batzel:
See Shemiras Hanefesh 7:29
Water:[227] [Rambam/Achronim]
Water is the greatest natural and healthy liquid available to mankind. If the water is clear and clean, then it benefits the body by keeping it hydrated and removing the toxins from the body.
The temperature of the water: It is more beneficial to drink cold water then warm or room temperature water, as cold water is of more benefit to the metabolism, and to quench one’s thirst. Nonetheless, the water should not be too cold, in order so it does not remove the natural heat of the body. It goes without saying, that one should not drink very cold water after exercising or performing other bodily exertions, as the fat of the heart is heated at this time and the cold-water damages it to the point of actual danger.
Not to drink too much:[228] Although water is healthy for the body, one should not drink too much of it [as doing so ignites one evil inclination[229], and can cause one loss of memory[230]].
Wine:[231] [Talmud/Shulchan Aruch/Achronim]
Wine is very beneficial for the body. Mainly, it is beneficial for the elderly, especially in the winter, but damaging to the young.[232] Wine helps to retain the natural heat of the body, assists one in digesting the food that he ate, and helps to expel toxins from the body. This applies when one drinks an average amount of wine. However, one who is mentally weak is to beware not to drink wine being that it increases the weakness and causes toxins to go up to the brain. Likewise, the youth should not drink wine being that they already have enough natural heat, and drinking wine as more heat to the heat. Thus, they should not drink until they reach the age of 21.[233] One should not drink a large amount of wine prior to eating a meal, although is to drink a small amount in order to open his abdomen. Likewise, one should not drink wine while he is hungry, and not after bathing, and not after exercising. During the meal itself, one should only drink a small amount.
Yayin Megito-Unfermented wine:[234] Yayin Megito [which refers to wine within three days of fermentation[235]] is very unhealthy, and should never be consumed.
Drinking after wine:[236] After drinking wine, one should drink water.[237] This, however, only is necessary if the wine is pure wine without water. If, however, there is water in the wine, then there is no need to drink wine afterwards.[238] Furthermore, some Poskim[239] rule that this matter is no longer applicable today at all anymore, as the natures have changed.
Adding water to the wine of a Kos Shel Bracha:[240] It is proper both based on Halacha and Kabbalah to add water to the wine of a Kos Shel Bracha.
Gout:[241] Some say that gout is triggered when a person drinks excessive amounts of wine.
Yayin Nesech: [242] Drinking Yayin Nesech is a grave danger for oneself.
Segula for eyesight with wine: If a person walked in large steps [during the week] he can fix the danger of losing part of his eyesight through “Kiddush of Bein Hashmashos.”[243] This means that one drinks ]and is careful in[244]] the kiddush wine on the night of Shabbos [and the wine of Havdalah[245]].[246] Alternatively, this means that one rubs the Kiddush wine of Friday night [or Motzei Shabbos by Havdalah[247]] on one’s eyes.[248] This is hinted to in the numerical value of “יין” which is the same as the letter “ע” which represent the eye.[249]
Spilling the wine by the Makos:[250] *See our corresponding Sefer “The Pesach Seder” for the full details of this matter! It is customary to spill some of the wine from the cup upon arriving to the words Dam, Esh, ViTimros Ashan. Likewise, the wine is spilled when one says each of the ten Makos, and likewise when one mentions the abbreviations of the Makos as Datzach, Adash, BeAchav.[251] Thus, the wine is spilled from the cup for a total 16 times. The wine is spilled for a total of 16 times as it corresponds to the sword of Hashem which is called Yo-hach and is the angel which is appointed over retribution [i.e. Nekama].[252] The wine is to be spilled into a broken vessel [such as a chipped plate or bowl], representing the Kelipos which is called cursed.[253] Upon spilling the wine, one is to intend that the cup represents Malchus, and that through the power of Binah he is spilling the wrath from the wine, into a broken vessel which is Kelipa and cursed.[254] [One is to thus intend that only the spilled wine is wine of wrath while the remaining wine that is in the cup, is wine of joy.[255] One is to also intend that G-d save him from these Makos.[256]] After all the above spills are performed, one is to refill the cup with wine. One is not to first discard the remaining wine in the cup, as on the contrary its remains are wine of joy, and hence should simply have more wine added to it.[257] [The spilled wine is to be discarded in a way that no one can benefit from it, similar to water from the morning washing.[258]]
Wheat:[259] [Achronim]
Bread from wheat is considered a mediocre food, which can be eaten by both people with hot blooded and cold-blooded temperament. One should only eat bread made of whole-wheat, which passes through a process of rising and baking together with salt, however, other foods made of wheat are not good.
White versus whole wheat bread: See “Bread” above.
Cold wheat dish:[260] During the winter, one is not to eat a wheat dish that is very cold.
_________________________________________
[1] See Rambam Deios 4:9
[2] See Sanhedrin 70a; Rambam Deios 5 and Issurei Biyah 22 that it leads to sin; Shelah Shaar Haosiyos Emek Habracha 3; Reishis Chochmah Shaar Hakedusha; Encyclopedia Hilchatit Refuit Erech “Shikur”
[3] See Rambam Hilchos Deios 4:12; Tzeida Laderech Kelal Shelishi Chapter 5 [written by Rabbi Menachem Ben Zerach who was a doctor and student of the grandson of the Rosh] There he writes that young people should not drink wine being that it causes them damage, as it arouses their natural adrenaline and hormones, and is like one who further stokes an already flaming fire. From this description it can be understood that the definition of young extends throughout the teenage years when adrenaline and hormones are at their peak. He then furthermore adds “the greatest of the doctors has not allowed young people to drink wine until the age of 21.”; Kitzur SHU”A 32:18
[4] Figs, grapes, and almonds are very good for the body whether they are dry or fresh, and a person may eat from them as much as he wishes. Nonetheless, one should not eat them too often even though they are the best of all the fruits of the trees. [Rambam Deios 4:11]
[5] Kaf Hachaim [Falagi] 24:43 in name of Karban Mincha; Nefesh Chaim Mareches Alef 19 in name of Yalkut; Sefer Shemiras Haguf Vihanefesh [Lerner] 9
[6] Sefer Chassidim 1153
[7] Bereishis 19b; 44b, brought in Makor Chesed on Sefer Chassidim ibid
[8] Sefer Shemiras Haguf Vihanefesh [Lerner] 11 footnote 2
[9] Rash Kilayim 1:1
[10] Pnei Moshe on Yerushalmi 1:1
[11] See Pirush Rav Ovadia Bartenura on Kilayim ibid; See Birkeiy Yosef 583:2; Machazik Bracha 583:1; Meiri [the legume called Patzuli]; Rashbatz R”H 25a in name of Rav Hai Gaon [he took the Egyptian bean called the Lubya]; Ben Ish Chaiy Netzavim 4; Kaf Hachaim 583:10 brings Birkeiy Yosef and concludes from other sources it is evident that the Lubya and Rubya are two different foods, although concludes that the custom is like the Birkeiy Yosef.
[12] Rambam Deios 4:9; Kitzur SHU”A 32:14
[13] Kaf Hachaim O.C. 157:28; Y.D. 72:6; Ben Ish Chaiy Achareiy 11; Afrasakta Deany 154; Sefer Zechira Inyanei Netilas Yadayim based on Sefer Chassidim; Sefer Segulas Yisrael in name of Binas Yissachar; See Sefer Shemiras Haguf Vihanefesh [Lerner] 12:4
[14] This falls under the acronym of “Melach” Moach, Leiv, Kavod. Based on the Arizal the Nefesh, Ruach and Neshama reside in the heart mind and liver and is thus not to be eaten. [ibid]
[15] Miasef Lekol Hamachanos 2:12 in name of Siddur Olas Tamid; Sefer Shemiras Haguf Vihanefesh [Lerner] ibid footnote 6; See Yaskil Avdi 8:9
[16] See Otzer Yad Hachaim 157 in name of Midrash Eicha; Afrasakta Deany 154
[17] Admur Hilchos Shemiras Haguf V’Nefesh 9; Pesachim 111a; Kaf Hachaim O.C. 180:14; Y.D. 116:199; Shemiras Hanefesh 259; Sefer Shemiras Haguf Vihanefesh [Lerner] 32:1; See M”A 157:3; Sefer Chassidim 58 and 371
[18] Zivcheiy Tzedek 116:152; Kaf Hachaim Y.D. 116:199; Imreiy Yaakov 10:60; Sefer Shemiras Haguf Vihanefesh [Lerner] 32:2; See also Sefer Chassidim 58 and 371; M”A 157:3; Elya Raba 157:1; Kaf Hachaim O.C. 157:31
[19] Kitzur SHU”A 32:8
[20] Rambam Deios 4:9; Kitzur SHU”A 32:14
[21] Kitzur SHU”A 32:6 and 15; See Rambam Deios 4:10
[22] Rambam Deios 4:9; Kitzur SHU”A 32:14
[23] Rambam Deios 4:10; Kitzur SHU”A 32:15
[24] Horiyos 13b; Aruch Hashulchan 2:6; Likkutei Maharich Seder Tefilos based on Yaaros Devash p. 73; Kaf Hachaim 116:151; Sefer Shemiras Haguf Vihanefesh [Lerner] 5
[25] Chupas Eliyahu Raba 5; Sefer Zikaron 1:17; See Horiyos ibid “Pas Pechamim Mashivin Es Halimud”; Sefer Shemiras Haguf Vihanefesh [Lerner] 5 footnote 2
[26] Taharas Hakodesh Hakadmon 2
[27] Admur Hilchos Shemiras Guf Vinefesh Halacha 9; Pesachim 111b; Brought in Igros Kodesh 2:144; Atzei Olah 116:28; Ben Ish Chaiy Pinchas 2:12; Kaf Hachaim O.C. 180:14; Y.D. 116:98; Sefer Shemiras Haguf Vihanefesh [Lerner] 31
Bread that one owns versus another person’s bread: Some Rishonim comment on the above danger in hanging bread to refer specifically to bread that one owns. [Rashi and Rashbam Pesachim ibid] It is thus questionable as to whether this danger applies also to the bread of another person. [Sefer Shemiras Haguf Vihanefesh [Lerner] 31:2 footnote 2] However, from Admur and other Poskim ibid it is implied that the issue applies either way.
Hanging the bread in a basket versus without a basket: Some question as to whether this danger applies only when one hangs the bread in a basket or even when it is hung without a basket. [Sefer Shemiras Haguf Vihanefesh [Lerner] 31:2 footnote 3] However, from Admur and other Poskim ibid it is implied that the issue applies either way.
[28] The reason: Seemingly, this is because hanging an item in the air is viewed as belittling, as we rule regarding Tefillin, and one who belittles bread causes poverty. [Igros Kodesh ibid]
[29] Ben Ish Chaiy ibid
[30] Ben Ish Chaiy ibid; See Sefer Shemiras Haguf Vihanefesh [Lerner] 31:3 footnote 4
[31] See Admur 40:1 regarding tefillin that temporary hanging is not a belittlement
[32] Admur 477:11 [See Admur 500:11]; M”A 500:7; Beir Heiytiv 477:4; Chok Yaakov 477:3; Elya Raba 477:1; P”M 477 M”Z 1; Kaf Hachaim 476:6; Piskeiy Teshuvos 477:5 footnote 18; See Sefer Shemiras Haguf Vihanefesh [Lerner] 31:2 footnote 3 in legnth
[33] Admur ibid; Pesachim ibid; Kaf Hachaim 116:98; See Igros Kodesh 2:144
[34] Hakdamas Hazohar p. 14; Kaf Hachaim 116:106
[35] See Sefer Shemiras Haguf Vihanefesh [Lerner] 30
[36] Admur ibid in parentheses; 180:5 “When one steps on the crumbs of bread”; M”A 180:3; Rashi Chulin ibid; Rashi and Rashbam Pesachim ibid;
[37] Admur ibid; Admur O.C. 180:5 “Although it is permitted to destroy crumbs of bread that are less than a Kezayis using ones hands, nonetheless, one is not to throw them away in an area that people walk, as it can lead to poverty when they are stepped on, as they were only permitted to be destroyed, such as to throw them into water and the like.”; Michaber 180:4; Pesachim 111a; Chulin 105b; Brachos 52b; Tosafus Brachos 52b; P”M 180 A”A 3; Zohar Parshas Pinchas p. 244; Ben Ish Chaiy Parshas Pinchas 12; See Piskeiy Teshuvos 180:4 and Sefer Shemiras Haguf Vihanefesh [Lerner] 30 footnote 1 in length
[38] Ben Ish Chaiy Pinchas 2:12; Sefer Shemiras Haguf Vihanefesh [Lerner] 30:4
[39] Kaf Hachaim Falagi 24:48; Sefer Shemiras Haguf Vihanefesh [Lerner] 30:3=5
[40] Admur O.C. 180:5; Michaber 180:4; Rambam Brachos 7:11; Brachos 52b; M”B 180:10; See Shabbos 143a; Tosafus Shabbos ibid and Tosafus Menachos 58b; Sefer Shemiras Haguf Vihanefesh [Lerner] 30:3
Other Poskim: Some Poskim rule that even if one throws the breadcrumbs into water, it can cause one difficulty in his livelihood. [P”M 180 A”A 3; Kaf Hachaim 180:12]
[41] Michaber 180:3
[42] Birkeiy Yosef 180:3; Shaareiy Teshuvah 180:3; M”B 180:10; Sefer Shemiras Haguf Vihanefesh [Lerner] 30:2
[43] See Sefer Tomar Devora 5:3 in name of Chasam Sofer; Yesod Yosef 22 in name of Mekubalim that doing so is a Segula for Tikkun of Keri
[44] Admur 444:9; 434:6; M”A 444:6; Chok Yaakov 444:6
[45] See Menachos 87b; Otzer Hachaim 831; Sefer Shemiras Haguf Vihanefesh [Lerner] 6 footnote 9
[46] Taamei Haminhagim 176 in name of Yearos Devash and Kuntrus Achron there; Minchas Yitzchak 9:8-7 defends the custom despite no knowing of a source and states that so is his custom; See Mili Dechasidusa 50 [regarding custom not to eat entire loaf]; Sefer Shemiras Haguf Vihanefesh [Lerner] 31:4 footnote 5; Sefer Cham Hashemesh [Yaakov Chaviv]
[47] The reason: Some people say that eating the ends of the bread causes forgetfulness. [See Sefer Shemiras Haguf Vihanefesh [Lerner] 31:4 footnote 5] Others say that the evil forces reside on bread, and hence we cut off the edges of the bread to give the evil forces their share. [Taamei Haminhagim ibid]
[48] Heard from Harav Eliyahu Landa Shlita that he has not witnessed this Minhag by his family or amongst Anash
[49] Sefer Shemiras Haguf Vihanefesh [Lerner] 6:6
[50] Custom recorded in all Poskim in next footnotes
[51] Mahrsham 2:8; Darkei Teshuvah 116:61; See Chagiga 26b that they would leave bread in the oven until morning so it remains hot
[52] Mishmeres Shalom Y.D. 116:21 based on Yerushalmi Terumos that one should beware of matters that people beware from; Segulos Yisrael Mareches Pei Os Mem; Otzer Yad Hachaim 385
[53] See Kaf Hachaim Y.D. 116:144; O.C. 300:12; Sefer Shemiras Haguf Vihanefesh [Lerner] 6:4-5
Background: In one area of the Talmud [Yuma 84a] it states that one who eats wheat bread that is very hot causes damage to his teeth. However, elsewhere the Talmud [Avoda Zara 28a] states that only one who eats barley bread that is very hot is in danger of causing damage to his teeth. Likewise, the Yerushalmi Shabbos 1:10 plainly states that hot bread brings illness. However, elsewhere the Talmud and Poskim state that one is to specifically eat hot bread on Motzei Shabbos and that such bread is a cure [for depression]. [Shabbos 119b that eating hot bread on Motzei Shabbos is a cure; Chulin 6b; Yifei Laleiv 300:1; Divrei Yitzchak 300:4; Orchos Chaim 300:2; Kaf Hachaim O.C. 300:12; Mishmeres Shalom ibid; However, see Yifei Laleiv 300:1, Kaf Hachaim O.C. ibid, Hagahos of Divrei Yisrael on Shemiras Hanefesh who explains this to refer to prebaked bread which is warmed on Motzei Shabbos; Likewise, see Kaf Hachaim O.C. 300:12 that it does not refer to actual hot bread but rather comes to negate old bread.] Practically, taking into account all of the above Talmudic statements, one may eat warm bread [Kaf Hachaim O.C. 300:12], but may not eat bread that is very hot, neither of barley or wheat. [Chupas Eliyahu Raba in end of Reishis Chochma 10 that hot bread weakens a person; Kaf Hachaim 116:144; All Poskim in coming footnotes]
[54] Yuma 84a regarding wheat bread; Avoda Zara 28a regarding barley bread; Yerushalmi Shabbos 1:10 regarding all hot bread; Chupas Eliyahu Raba in end of Reishis Chochma 10; M”A 254:17 in name of Bach “Hot bread is not so good”; Machatzis Hashekel ibid “People do not eat hot bread”; Ben Ish Chaiy Pinchas 2:16; Shulchan Chaiy 4 footnote 2; Mishmeres Shalom Semachos Sakana 17; Kaf Hachaim ibid and ibid; Hagahos of Shoel Umeishiv to Shemiras Hanefesh; Atzei Olah Y.D. 116; Likkutei Maharich Devarim Hanehugim Beseuda
The health hazard: It can cause a dangerous tooth disease which can spread to the intestines. [Rashi Yuma ibid] It can cause a general illness of heat. [See Yerushalmi ibid and Pirush of Karban Haeida] It weakens one’s body and depletes it of energy.
[55] Ben Ish Chaiy Pinchas 2:16 [although in Jerusalem they avoid even bread that is not very hot]; Kaf Hachaim O.C. 300:12 in interpretation of Shabbos ibid; Mishmeres Shalom Semachos Sakana 17
Other opinions: Some Poskim rule that one should avoid eating even bread that is not so hot, and hence it should only be eaten once all its heat has dissipated. [Shulchan Chaiy 4 footnote 2]
[56] Yifei Laleiv 300:1; Kaf Hachaim O.C. ibid; Yad Yosef O.C. 300 based on Imrei Eish; Hagahos of Divrei Yisrael on Shemiras Hanefesh in explanation of Shabbos 119; Sefer Shemiras Haguf Vihanefesh [Lerner] 6:5
[57] Mili Dechassidusa 50; Sefer Shemiras Haguf Vihanefesh [Lerner] 6 footnote 7
[58] In order so the bread does not become meaty or dairy if a meat or dairy knife is used. [Mili Dechassidusa ibid]
[59] As we avoid eating hot bread, and hence people avoid cutting hot bread for this same reason. [Shemiras Hgauf ibid]
[60] See Kaf Hachaim O.C. 300:12; Sefer Shemiras Haguf Vihanefesh [Lerner] 6:4-5 footnote 7
Background: In one area of the Talmud [Yuma 84a] it states that one who eats wheat bread that is very hot causes damage to his teeth. However, elsewhere the Talmud [Avoda Zara 28a] states that only one who eats barley bread that is very hot is in danger of causing damage to his teeth. Likewise, the Yerushalmi Shabbos 1:10 plainly states that hot bread brings illness. However, elsewhere the Talmud and Poskim state that one is to specifically eat hot bread on Motzei Shabbos and that such bread is a cure [for depression]. [Shabbos 119b that eating hot bread on Motzei Shabbos is a cure; Chulin 6b; Yifei Laleiv 300:1; Divrei Yitzchak 300:4; Orchos Chaim 300:2; Kaf Hachaim O.C. 300:12; Mishmeres Shalom ibid] Some therefore explain that this refers to prebaked bread which is warmed on Motzei Shabbos. [Yifei Laleiv 300:1, Kaf Hachaim O.C. ibid, Hagahos of Divrei Yisrael on Shemiras Hanefesh] Likewise, some explain that it does not refer to actual hot bread but rather comes to negate old bread. [see Kaf Hachaim O.C. 300:12]
[61] Divrei Yitzchak 300:4; Orchos Chaim 300:2; Kaf Hachaim O.C. 300:12
[62] Shabbos 119b; Yifei Laleiv 300:1; Divrei Yitzchak 300:4; Orchos Chaim 300:2; Kaf Hachaim O.C. 300:12; Mishmeres Shalom ibid; Likewise, see Kaf Hachaim O.C. 300:12 that it does not refer to actual hot bread but rather comes to negate old bread
[63] Yifei Laleiv 300:1; 2nd explanation in Kaf Hachaim O.C. ibid; Yad Yosef O.C. 300 based on Imrei Eish; Hagahos of Divrei Yisrael on Shemiras Hanefesh
[64] Yuma 84a regarding wheat bread; Avoda Zara 28a regarding barley bread; Yerushalmi Shabbos 1:10 regarding all hot bread; Chupas Eliyahu Raba in end of Reishis Chochma 10; M”A 254:17 in name of Bach “Hot bread is not so good”; Machatzis Hashekel ibid “People do not eat hot bread”; Ben Ish Chaiy Pinchas 2:16; Shulchan Chaiy 4 footnote 2; Mishmeres Shalom Semachos Sakana 17; Kaf Hachaim ibid and ibid; Hagahos of Shoel Umeishiv to Shemiras Hanefesh; Atzei Olah Y.D. 116; Likkutei Maharich Devarim Hanehugim Beseuda
[65] 1st explanation in Kaf Hachaim O.C. ibid
[66] Admur 167:21; Michaber 167:18; Chochmas Adam 163:16; Aruch Hashulchan 378:13
[67] Admur ibid; Michaber ibid; Rashba 1:278; Bahag Brachos 6; Rambam; Yalkut Shemoni; Kesef Mishneh in name of Midrash; See Piskeiy Teshuvos 167:26
[68] Admur ibid; M”A 167:39; Bedek Habayis in name of Rav Manoach; Bahag ibid
The reason: As public mourning is forbidden on Shabbos. [Levushei Serud ibid; P”M 167 A”A 39]
[69] Kitzur SHU”A 32:14
[70] Rambam Deios 4:9; Kitzur SHU”A 32:14
[71] Eiruvin 28b; Shvus Yaakov 3:30; Sefer Shemiras Haguf Vihanefesh [Lerner] 4 footnote 2; See also Brachos 57b; Gittin 70b; Michaber O.C. 386:5
[72] Kaf Hachaim 155:23; See Yifei Laleiv 155:5; Iyun Yaakov 72b
[73] Segulas Yisrael
[74] Kaf Hachaim 155:23; Ashel Avraham Butchach 155
[75] Kitzur SHU”A 32:15; See Kesubos 10a that dates can make one drunk, and that they are healthy in morning and night but not afternoon, and that they remove stress and worry from a person
[76] Sefer Midbar Keidmos Mareches Beis 17; Sefer Shemiras Haguf Vihanefesh [Lerner] 3 footnote 4
[77] Yifei Laleiv 157:9; Kaf Hachaim 157:34
[78] See Kaf Hachaim 157:41
[79] Yifei Laleiv 157:12; Eyeles Ahuvim of Rva Shlomo Alkabetz; Kemach Soles p. 36
[80] Midrash Talpiyos p. 124; Kaf Hachaim Falagi 24:34
[81] Rambam Deios 4:9; Kitzur SHU”A 32:14
[82] Brachos 44b; Peri Chadash Y.D. 116:9; Aruch Hashulchan 116:16; Darkei Teshuvah 116:75; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:20
[83] Shabbos 85a; Brachos 55a
[84] Hametargem Shabbos 81a
[85] Chupas Eliyahu Raba Shaar 7; See Maharam Shif on Kesubos ibid that Tachtoniyos does not refer to diarrhea
[86] Tzavaas Rabbeinu Yehuda Hachassid 50
[87] Sefer Shemiras Haguf Vihanefesh [Lerner] 265 [Vol. 2 p. 756] that so was the custom of the Chazon Ish
[88] Gloss of Rav Akiva Eiger on 116:5 in name of Tosafus Moed Katan 11a; Kesef Mishneh Deios 4:18; Aruch Hashulchan 116:10; Kaf Hachaim 170:79; Imreiy Yaakov 10 Likkutim 14; Sefer Shemiras Haguf Vihanefesh [Lerner] 1:19
Other opinions: Some Poskim explicitly write the option of drinking water between fish and meat. [See Peri Toar 116:4; Zivcheiy Tzedek 116:19-20; Yifei Laleiv 3:5; Ben Ish Chaiy Pinchas 2:8; Kaf Hachaim 116:27; Shearim Hametzuyanim Behalacha 33:2]
[89] Pachad Yitzchak Mareches Beis Erech Basar Dagim
[90] Rambam Deios 4:11; Kitzur SHU”A 32:16
[91] So writes Kitzur ibid. Vetzaruch Iyun, as the Rambam mentions almonds/Shekeidim and not Rimonim.
[92] Yifei Laleiv 157:12; Kaf Hachaim 157:42
[93] Kitzur SHU”A 32:15; See Kesubos 10a that dates can make one drunk, and that they are healthy in morning and night but not afternoon, and that they remove stress and worry from a person
[94] See Kaf Hachaim 157:41
[95] Yifei Laleiv 157:12; Eyeles Ahuvim of Rav Shlomo Alkabetz; Kemach Soles p. 36
[96] Midrash Talpiyos p. 124; Kaf Hachaim Falagi 24:34
[97] Shevet Hammusar; Yifei Lalevi 157:4; Kaf Hachaim 157:40
[98] Sefer Shemiras Haguf Vihanefesh [Lerner] 11
[99] Pesikta Zutrasa Parshas Behalosecha on Pasuk 11:5 “We remember the squash and…”, brought in Lekach Tov and Yalkut Reuveini; See there Pirush Rashi and Even Ezra
[100] Alei Terufa [Malbim] in Eretz Chemda Deios 11; See Sefer Shemiras Haguf Vihanefesh [Lerner] 11 footnote 2
[101] Kitzur SHU”A 32:12; Yifei Lalevi 157:2; Kaf Hachaim 157:38; See Rambam Deios 4:6-7
[102] Rambam Deios 4:6; Kaf Hachaim 157:40
[103] Rambam Deios 4:6; Kitzur SHU”A 32:12; Kaf Hachaim 157:40
[104] Rambam Deios 4:6
[105] Rambam Deios 4:9; Kitzur SHU”A 32:14
[106] Sefer Shemiras Haguf Vihanefesh [Lerner] 11
[107] Pesikta Zutrasa Parshas Behalosecha on Pasuk 11:5 “We remember the squash and…”, brought in Lekach Tov and Yalkut Reuveini; See there Pirush Rashi and Even Ezra
[108] Alei Terufa [Malbim] in Eretz Chemda Deios 11; See Sefer Shemiras Haguf Vihanefesh [Lerner] 11 footnote 2
[109] Implication of Tashbatz 118 and Kol Bo 64 [29a] and Darkei Moshe 583:1 that some were accustomed to avoiding garlic just as they avoid nuts; Ketzei Hamateh 583:17; Piskeiy Teshuvos 583:8
The reason: As garlic increase one’s seed and since relations are abstained on Rosh Hashanah therefore these foods are to be avoided. [Implication of Elya Raba 583; See Admur 608:8 regarding Erev Yom Kippur]
[110] Tashbatz 118 and Kol Bo 64 [29a] in name of Maharam, brought in Darkei Moshe 583:1; Kaf Hachaim 583:26
[111] See Kaf Hachaim 11:39; Darkei Teshuvah 11:46; Sefer Shemiras Haguf Vihanefesh [Lerner] 13
[112] Rama Y.D. 11:4; Tashbeitz 555 in name of Rebbe Yehuda Hachasid; Tzavas Rav Yehuda Hachassid 41 regarding Shevat; Taz Y.D. 116:6 in name of Koveitz Yashan Kabalah of Rabbeinu Yehuda Hachassid; Lechem Hapanim 116; See Beir Heiytiv 116:7 in name of Sefer Hakaneh; Yad Efraim on Tzavah
Other opinions: Some Poskim rule that the worry only applies in the month of Shevat. [Tzavas Rav Yehuda Hachassid 41 that the main opinion is Shevat; Birkeiy Yosef 11:3] Others say it applies on the 1st or 8th or 15th of Elul, Teves or Iyar, when it falls on a Monday or Wednesday. [Taz Y.D. 116:6 in name of Koveitz Yashan Kabalah of Rabbeinu Yehuda Hachassid; See Taz ibid for a list of these different dates, Beir Heiytiv 116; Darkei Teshuvah 11:46; Yad Efraim Kuntrus Achron 48; Shivim Temarim 48; Shulchan Chaiy 16:2; Shemiras Hanefesh 343; Shut Ramatz Y.D. 22; Darkei Teshuvah Y.D. 116:6]
[113] Daas Kedoshim 11:3
[114] Darkei Teshuvah 11:48; Kaf Hachaim 11:40 in name of Zivcheiy Tzedek
[115] Daas Kedoshim 11:3; Darkei Teshuvah 11:49; Kaf Hachaim 11:39
[116] Shach Y.D. 11:7; Beis Lechem Yehuda 11:7; Lechem Hapanim 11:8; P”M 11 S.D. 7; Daas Kedoshim 11:3; See Hagahos Shoel Umeishiv to Shemiras Hanefesh
[117] Kreisy Upleisy 11
[118] Noda Beyehuda Kama Y.D. 5
[119] Simla Chadasha; Shivim Temarim 48-49; Darkei Teshuvah 11:46
[120] Daas Kedoshim 11:3; Kesav Sofer Y.D. 12; Darkei Teshuvah 11:49
[121] Kreisi Upileisi 11:4 that being careful in this transgresses Darkei Emori and Lo Sinachashu; Birkeiy Yosef 11:5; Darkei Teshuvah 11:46; Kaf Hachaim 11:38; Aruch Hashulchan Y.D. 11:15
[122] Shivim Temarim 48
[123] Shut Ramatz 22; Yad Efraim
[124] Shut Ramatz Y.D. 22; Darkei Teshuvah 11:46
[125] Daas Kedoshim 11:3; Darkei Teshuvah 11:50; Kaf Hachaim 11:39
[126] Tashbeitz 555 in name of Rebbe Yehuda Hachassid; Taz Y.D. 116:6 in name of Koveitz Yashan Kabalah of Rabbeinu Yehuda Hachassid that this applies on the 1st or 8th or 15th of Elul, Teves or Iyar, when it falls on a Monday or Wednesday. [See Taz ibid for a list of these different dates, Beir Heiytiv 116; Darkei Teshuvah 11:46; Yad Efraim Kuntrus Achron 48; Shivim temarim 48; Shulchan Chaiy 16:2; Shemiras Hanefesh 343; Shut Ramatz Y.D. 22; Darkei Teshuvah Y.D. 116:6]
[127] Tashbeitz ibid
[128] Darkei Moshe 11
[129] Horiyos 13b; Magen Avraham 170:19; Shach Yoreh Deah 72:2; Tashbatz 558; Shaar Hamitzvos end of Parshas Vayeilech; Peri Megadim 72 S.D. 2 “and so is the custom”; Chesed Lealafim 157:6; Kitzur SHU”A 32:9; Darkei Teshuvah 72:5; Chochmas Adam 34; Mishneh Berurah 170:45; Kaf Hachaim ibid; See seeming contradiction from Chulin 111a and the answer in Sefer Zikaron 2:10, Mur Ohalos Ohel Yam Hamelach 3; Hagahos Rebbe Akiva Eiger O.C. 2:3; Gilyon Mahrsha Y.D. 246:22; See Kaf Hachaim O.C. 157:28; Y.D. 72:6; 116:146; Sefer Shemiras Haguf Vihanefesh [Lerner] 12:1-3; Sefer Hakashrus; Piskeiy Teshuvos 170:18
Other opinions: Some Poskim rule that we are no longer careful in this matter today. [Kneses Hagedola 72:4] Some Poskim imply that the worry only applies to the heart of fowl and not of an animal. [Beir Heiytiv 72; Levush in Pirush Even Yikara Rikanti Lech Licha; Darkei Teshuvah 72:5; See Sefer Shemiras Haguf Vihanefesh [Lerner] 12 footnote 1]
[130] Magen Avraham 170:19; Shach Yoreh Deah 72:2 in name of Tashbatz and that so is the custom; Tashbatz 558 in name of Maharam Merothenberg; Mishneh Berurah 170:45; Kitzur SHU”A 32:9; Shulchan Aruch Harizal Hilchos Devarim Hashayachim Leseuda 9; Shulchan Gavoa; Kaf Hachaim 157:28; Y.D. 116:146; Piskeiy Teshuvos ibid
Background: Tractate Horiyos 13b mentions animal hearts, however the Magen Avraham 170:19, and Shach Yoreh Deah 72:2 adds hearts of poultry, and so is the ruling in Achronim [Kaf Hachaim157:28; Mishneh Berurah 170:45; Kitzur SHU”A 32:9].
Other Opinions: Some Poskim rule that it is permitted to eat hearts of chickens and that eating it does not lead to forgetfulness. [Implication of Horiyos ibid who only mentions animals; Menachem Meishiv 1:19; Shulchan Chaiy 9 footnote 1] Some Poskim record a custom of eating the hearts of geese in the month of Teves-Shevat [Rama Y.D. 11:4], thus implying that the above worry does not apply to fowl. [See Zivcheiy Tzedek Y.D. 116:59; Darkei Teshuvah 11:49, 57; Daas Kedoshim 72:3; Mishmeres Shalom 72 S.D. 2; Shulchan Chaiy 9; Kaf Hachaim Y.D. 116:146; Yabia Omer Y.D. 2:3]
[131] Shaar Hamitzvos end of Parshas Vayeilech; Shulchan Aruch Harizal Hilchos Devarim Hashayachim Leseuda 9; Kaf Hachaim O.C. 157:28; Y.D. 72:6; See Mishnas Chassidim Miseches Motzei Shabbos 7:1; Nagid Umitzvah p. 18; Kaf Hachaim ibid that based on the Arizal, the Nefesh, Ruach and Neshama reside in the heart mind and liver and is thus not to be eaten.
[132] Kaf Hachaim Y.D. 72:6; 116:146
[133] M”A ibid; Poskim ibid
[134] P”M ibid; Poskim ibid
[135] Kaf Hachaim 157:28
[136] Mur Veahalos Ohel Yam Hamelach 3; See Leket Yosher Y.D. p. 6 that he would eat the fat of the heart of oxen; Sefer Shemiras Haguf Vihanefesh [Lerner] Hakdama 19 footnote 2
[137] See Sefer Shemiras Haguf Vihanefesh [Lerner] Hakdama 19
[138] Magen Avraham 170:19 writes that although by olives those which have correct intentions do not need to beware from eating them, nevertheless regarding the heart he writes that all are to be stringent.
[139] P”M 72 A”A 7, brought in Darkei Teshuvah 72:5; See Chochmas Adam ibid that only the Midakdekin are careful in this
[140] Chavas Daas 72:2; Darkei Teshuvah 72:5; Givas Pinchas 65:11-44; Sefer Zikaron Hakdama 2
[141] Beis Lechem Yehuda 72:3; Kneses Hagedola; Mishmeres Shalom 72 S.D. 2; Ben Ish Chaiy Acharei 2:11
[142] Sefer Zechira Inyanei Zivug; Ben Ish Chaiy Acharei 2:11 regarding nursing
[143] Kaf Hachaim [Falagi] 24:45 that a woman once ate an animal heart and got severely injured; Kaf Hachaim 157:18; Givas Pinchas 65:11-44 in answer of his brother in law in end of Sefer in name of Ruach Chaim and that so is implied in Mishnas Chassidim; Implication of Kaf Hachaim ibid who writes that the worry is not just to due memory loss, but also due to the Yetzer Hara; Halichos Beisa 28 footnote 14; See Shulchan Chaiy 9 footnote 2;
[144] Kaf Hachaim Y.D. 116:146 based on Rama end of chapter 11; Yabia Omer Y.D. 8:3;
[145] See Sefer Shemiras Haguf Vihanefesh [Lerner] Hakdama 19 footnote 1 who negates this ruling based on the wording in Horiyos ibid of heart in contrast to olives
[146] Rambam Deios 4:12
[147] Rambam Deios 4:9;
[148] Sefer Shemiras Haguf Vihanefesh [Lerner] 12:4
[149] Kaf Hachaim O.C. 157:28; Y.D. 72:6; Ben Ish Chaiy Acharei 2:11; Sefer Zechira Inyanei Netilas Yadayim based on Sefer Chassidim; Sefer Segulas Yisrael in name of Binas Yissachar; This falls under the acronym of “Melach” Moach, Leiv, Kavod.
The reason: Based on the Arizal the Nefesh, Ruach and Neshama reside in the heart mind and liver and is thus not to be eaten. [ibid]
[150] From a nutritional perspective: Liver contains very high levels of cholesterol [400 mg per serving] and iron and is thus to be avoided by those with heart disease or high cholesterol. It however does also contain many good resources of vitamins such as B12, vitamin A, and vitamin C.
[151] Ben Ish Chaiy ibid; Sefer Zechira ibid
[152] Implication of P”M 110 S.D. 13; Miasef Lekol Hamachanos 2:12 in name of Siddur Olas Tamid; Mishneh Halachos 3:63 writes that he has never seen anyone being careful in this; Shulchan Hachaiy Hashmata 9; Yabia Omer 2:8; Hakashrus 9:86; Sefer Shemiras Haguf Vihanefesh [Lerner] ibid footnote 6; See Yaskil Avdi 8:9
[153] Rambam Deios 4:9; Kitzur SHU”A 32:14
[154] Taz 167:18; Rikanti in Taamei Hamitzvos; Shlah Miseches Pesachim Matzah Ashirah Derush 5; Besamim Rosh 169; Siddur Yaavetz; Kaf Hachaim 167:140; See Piskeiy Teshuvos 477:3
[155] Kaf Hachaim ibid in name of Ben Ish Chaiy that it is a danger to do so and one time an individual who gave Matzah to a gentile was told by the Ben ish Chaiy that the gentile can cause him injury and indeed he was chased by that gentile with a sword later on that year
[156] Admur 475:11; Siddur Admur; Michaber 475:1; Rav Papa Pesachim 115b; See Kaf Hachaim 475:23-24
[157] The reason: The reason why [the entire Maror is to be dipped in the Charoses] is because there is a dangerous worm found in Maror called the Kafa which is killed by dipping it in the Charoses. We thus dip the Maror in the Charoses in order to prevent it from injuring anyone. [Admur ibid; Taz 475:4; Rashbam Pesachim ibid; Rabbeinu Chananel ibid; Rav Papa ibid] This worm is a type of worm that is Kosher, although cannot be eaten due to danger. [Mamar Mordechai 475:3; Kaf Hachaim 475:23] Alternatively, it is to dissipate a poisonous extract found in the Chazeres, and not to kill any worm. [Rashi ibid; Chok Yaakov 475:8; Kaf Hachaim ibid]
[158] Admur ibid; Siddur Admur; Peri Chadash 475:1; Kaf Hachaim 475:23
The reason: Some justify today’s custom of not dipping the entire Maror into the Charoses being that this worm is no longer commonly found amongst us. The reason for why even today some part of the Maror is nevertheless dipped into the Charoses, is because it is a Mitzvah to commemorate the clay used in Egypt during the slavery. [Admur ibid; Peri Chadash ibid; Rebbe Yochanon in Pesachim 116a]
The reason a blessing is not said over the Charoses: Although dipping the Maror into the Charoses is a Mitzvah as explained above, nevertheless, a blessing is not recited over it being that it is it is secondary to the Maror, and is exempt with the blessing of the Maror. [Admur ibid; Tur 475]
[159] Maggid Meisharim Azharos of Maggid to Beis Yosef; Kaf Hachaim 157:37
[160] Kitzur SHU”A 32:8
[161] Rambam Deios 4:9; Kitzur SHU”A 32:14
[162] Nagid Mitzvah; Mishnas Chasidim Motzei Shabbos 7:3; Shivim Temarim 48; Darkei Teshuvah 11:48; Sefer Shemiras Haguf Vihanefesh [Lerner] 13 footnote 7
[163] Tzavas Rebbe Eliezer Hagadol-Orchos Chaim- 64; Darkei Teshuvah 116; Shemiras Hanefesh 27 in name of Or Chadash; Shulchan Chaiuy; Yifei Laleiv 3:11; Kaf Hachaim 116:142; Sefer Shemiras Haguf Vihanefesh [Lerner] 6:1; See Gittin 67b
[164] Ben Ish Chaiy Netzavim 4; Kaf Hachaim 583:24; For this reason, it is proper to avoid raising goats. This especially applies on Rosh Hashanah and throughout Aseres Yimei Teshuvah. [ibid]
[165] Sefer Shemiras Haguf Vihanefesh [Lerner] 11
[166] Pesikta Zutrasa Parshas Behalosecha on Pasuk 11:5 “We remember the squash and…”, brought in Lekach Tov and Yalkut Reuveini; See there Pirush Rashi and Even Ezra
[167] Alei Terufa [Malbim] in Eretz Chemda Deios 11; See Sefer Shemiras Haguf Vihanefesh [Lerner] 11 footnote 2
[168] Kemach Soles p. 36; Kaf Hachaim 157:43
[169] Pachad Yitzchak Mareches Beis Erech Basar Dagim
[170] Sefer Shemiras Haguf Vihanefesh [Lerner] 44:11
[171] Rambam Deios 4:9; Kitzur SHU”A 32:14; Malbim in Alim Leterufos 24
[172] Peri Chadash Y.D. 84:19; 116:1; P”M 84 M.Z. 10; Aztzei Haolah 17; Tosefta Terumos 7:20
[173] Darkei Teshuvah Y.D. 116:4
[174] Kitzur SHU”A 32:14
[175] Sefer Shemiras Haguf Vihanefesh [Lerner] 102
[176] Horiyos 13b; Aruch Hashulchan 2:6; Reishis Chochmah Derech Eretz Shaar 3; Likkutei Maharich; See Yerushalmi Chagiga 9b; OLr Zarua 2:42; Peri Chadash 81:26
[177] Sefer Hazikaron 2:16
[178] Sefer Hazikaron 2:16
[179] Admur 583:6; Rama 583:2 [“Some do not to eat Egozim as it is the Gematria of sin and causes saliva”]; Darkei Moshe 589:3 in name of Mahril
Other opinions: There were some Poskim that did not avoid eating nuts as well as other foods that increase seed. [Darkei Moshe 583:1 in name of Kol Bo; Kaf Hachaim 583:26]
[180] Admur ibid; M”A 583:4; P”M 583 A”A 4; M”E 583:3; Kaf Hachaim 583:27
The difference between Egozim and Luzim: Egozim are large nuts while Luzim are small nuts. [Admur ibid; M”A ibid] Some say that Egozim are almonds. [Makor Chaim 583 brought in Piskeiy Teshuvos 583 footnote 37; See Machatzis Hashekel 583:4 and Koveitz Or Yisrael 1:106 for a discussion regarding the exact definition of an Egoz] The Rama ibid does not mention Luzim [as it is not the Gematria of sin]. However based on the second reason of the Rama [increases saliva] also Luzim are not to be eaten. [M”A ibid] See next footnote.
[181] Piskeiy Teshuvos 583 footnote 37 that so is the custom in many communities to avoid all nuts [pistachio, peanuts, almonds] and not just the Egoz and Luz.
[182] Nitei Gavriel 28:14; Piskeiy Teshuvos ibid
[183] The reason: Due to that it increases saliva and phlegm, and causes one to nullify his prayers. [Admur ibid; second reason in Rama ibid] The Rama ibid however mentions a first reason [omitted here by Admur] that Egozim is the Gematria of sin and hence is avoided. Vetzrauch Iyun why Admur omitted this reason. The Darkei Moshe 589:3 writes that the Mahril avoided eating nuts on R”H in order so he does not have to spit during the Tekios.
Gematria of Egoz: The Gematria of Egoz is in truth 17 while Chet is 18. However, the Alef of Chet is not included being it is not verbalized and hence they have the same Gematria. Now although Egoz is also the Gematria of Tov [good] nevertheless it is to be avoided as it also has a negative Gematria. [Piskeiy Teshuvos 583 footnote 36 in name of Daas Torah]
[184] See Kaf Hachaim O.C. 157:27; Y.D. 116:168; Sefer Zikaron 2:11; Yabia Omer Y.D. 2:8-4; Sefer Shemiras Haguf Vihanefesh [Lerner] 8; Piskeiy Teshuvos 170:10 footnote 77
[185] The definition of accustomed: It is unclear as to what is the definition of accustomed. From some sources one can argue that it refers to one who eats olives within every 30 days. If, however, he only eats it within every 31 days, then it is not defined that he is accustomed. [Salmas Chaim 870 based on Brachos 40a] From other sources one can argue that it refers to one who eats olives within every 40 days. If, however, he only eats it within every 41 days, then it is not defined that he is accustomed. [See Shabbos 110a; See Sefer Zikaron] Others say that accustomed means that he eats it three times. [Ben Yehoyada ibid] See Sefer Shemiras Haguf Vihanefesh [Lerner] 8 footnote 3
[186] M”A 170:19; Horiyos 13b; Rabbeinu Bechayeh Vayishlach; Hagahos Rebbe Akiva Eiger 2; Aruch Hashulchan 2:5; 170:15; Ben Ish Chaiy Pinchas 2:17; Kaf Hachaim O.C. 157:27; Y.D. 116:168; Torah Or Tetzaveh 81b; See Sefer Zikaron 2:11; Sefer Shemiras Haguf Vihanefesh [Lerner] 8:1
[187] Rebbe Yochanon in Horiyos ibid; Torah Or Tetzaveh 81b
[188] Hagahos Yaavetz on Horiyos ibid and Mur Uketzia 170; Shemira Meialya 178; Pischeiy Olam 2:1; See Yevamos 15b; Brachos 38b; Kaf Hachaim Falagi 24:43; Kaf Hachaim 157:27
[189] Meiri; Yifei Laleiv 3 Kuntrus Acharon Y.D. 116:10; Sefer Zikaron 2:11; Kaf Hachaim O.C. 157:27; Y.D. 116:168
[190] Kaf Hachaim ibid
[191] M”A 170:19; Shaar Hamitzvos Parshas Vaeschanon; Negid Mitzvah p. 18; Likkutei Torah Eikev; Ben Yehoyada end of Horiyos; Elya Raba 157:24; Aruch Hashulchan 170:15; Kaf Hachaim 157:27; Bnei Yissachar Mamarei Chodesh Kisleiv 4:15; See Salmas Chaim 1:41; Yaskil Avdi 8 Hashmatos Hashmatos Y.D. 8:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 8:3
[192] Nagid Mitzvah ibid; Kaf Hachaim O.C. 157:27
[193] See Sefer Zikaron 2:11; Sefer Shemiras Haguf Vihanefesh [Lerner] 8; Piskeiy Teshuvos 170:10 footnote 77
[194] Salmas Chayim 1:41; Hagahos Divrei Yisrael on Shemiras Hanefesh
[195] Sefer Zikaron 2:11
[196] Halichos Shlomo Tefila 2 footnote 103 in name of Rav SZ”A that so was the custom in Jerusalem for generations and that so was his personal custom; Piskeiy Teshuvos ibid
[197] Halichos Shlomo p. 23
[198] Horiyos 13b
[199] Rebbe Yochanon in Horiyos ibid
[200] See Peri Chadash 116:9; Kaf Hachaim 116:88; Sefer Shemiras Haguf Vihanefesh [Lerner] 4
[201] Rambam Deios 4:9; Kitzur SHU”A 32:14; See Sifri Behalosecha that onions are bad; Nedarim 66a that onions are bad for the heart; See all sources in coming footnotes!
[202] Sichos Haran 265; Baal Shem Tov Al Hatorah Yisro 46
[203] Eiruvin 29b, brought in Peri Chadash ibid; Aruch Hashulchan 116:14; Kaf Hachaim ibid
[204] Rashi Eiruvin ibid
[205] Tosafus Eiruvin ibid in name of Rabbeinu Chananel; Aruch in name of Rav Sherira Gaon
[206] Tosafus Yom Tov 7:4
[207] Admur 386:4; Eiruvin ibid; Machatzis Hashekel 386:13; M”B 386:22;
[208] Eiruvin ibid; Aruch Hashulchan 116:14
[209] Sefer Shemiras Haguf Vihanefesh [Lerner] 11
[210] Pesikta Zutrasa Parshas Behalosecha on Pasuk 11:5 “We remember the squash and…”, brought in Lekach Tov and Yalkut Reuveini; See there Pirush Rashi and Even Ezra
[211] Alei Terufa [Malbim] in Eretz Chemda Deios 11; See Sefer Shemiras Haguf Vihanefesh [Lerner] 11 footnote 2
[212] Sefer Chassidim 725; Segulas Yisrael Mareches Samech 26; Sefer Shemiras Haguf Vihanefesh [Lerner] 10; See also from Wikipedia “Toxicity: Unripe persimmons contain the soluble tannin shibuol, which, upon contact with a weak acid, polymerizes in the stomach and forms a gluey coagulum, a “foodball” or phytobezoar, that can affix with other stomach matter. These phytobezoars are often very hard and almost woody in consistency. More than 85% of phytobezoars are caused by ingestion of unripened persimmons. Persimmon bezoars (diospyrobezoars) often occur in epidemics in regions where the fruit is grown.” [https://en.wikipedia.org/wiki/Persimmon]
[213] Tamid 27b; Peri Chadash 116:9; Kaf Hachaim 116:98
[214] Rambam Deios 4:10; Kitzur SHU”A 32:15
[215] Rambam Deios 4:9; Kitzur SHU”A 32:14
[216] Shevet Hammusar; Yifei Lalevi 157:4; Kaf Hachaim 157:40
[217] Admur 181:1; Rabbeinu Yona Brachos 40a; Chulin 105a; Shemiras Hanefesh 7:30
[218] See Michaber 179:6; Rama O.C. 170:22; Brachos 40a; Sefer Shemiras Haguf Vihanefesh [Lerner] 27:2
[219] Michaber ibid
[220] Rama ibid
[221] M”A 179:8; P”M 179 A”A 8; M”B 179:18; See Kaf Hachaim 179:8
[222] Sefer Shemiras Haguf Vihanefesh [Lerner] 11
[223] Pesikta Zutrasa Parshas Behalosecha on Pasuk 11:5 “We remember the squash and…”, brought in Lekach Tov and Yalkut Reuveini; See there Pirush Rashi and Even Ezra
[224] Alei Terufa [Malbim] in Eretz Chemda Deios 11; See Sefer Shemiras Haguf Vihanefesh [Lerner] 11 footnote 2
[225] Kol Bo 118; Chulin 81b; Peri Chadash Y.D. 116:9; Elya Raba 3:10; Reb Akiva Eiger O.C. 156; Kaf Hachaim 170:82; 3:26; Likkutei Maharich; Sefer Shemiras Haguf Vihanefesh [Lerner] 252
[226] Shulchan Chaiy 41
[227] Kitzur SHU”A 32:17
[228] Rambam Deios 4:2; Kitzur SHU”A ibid; Maggid Meisharim Bereishis; Vayimaher Avraham [Falagi] Mareches Mayim 288; Segulos Yisrael Mareches Mem 26; Sefer Shemiras Haguf Vihanefesh [Lerner] 43; See Kaf Hachaim 157:15
[229] Maggid Meisharim Bereishis; Vayimaher Avraham [Falagi] Mareches Mayim 288
[230] Vayimaher Avraham [Falagi] Mareches Mayim 288; Segulos Yisrael Mareches Mem 26
[231] Kitzur SHU”A 32:18
[232] Rambam Deios 4:12
[233] See Rambam Hilchos Deios 4:12; Tzeida Laderech Kelal Shelishi Chapter 5 [written by Rabbi Menachem Ben Zerach who was a doctor and student of the grandson of the Rosh] There he writes that young people should not drink wine being that it causes them damage, as it arouses their natural adrenaline and hormones, and is like one who further stokes an already flaming fire. From this description it can be understood that the definition of young extends throughout the teenage years when adrenaline and hormones are at their peak. He then furthermore adds “the greatest of the doctors has not allowed young people to drink wine until the age of 21.”; Kitzur SHU”A 32:18
[234] Rambam Deios 4:9; Kitzur SHU”A 32:14
[235] Michaber 552:2
[236] Michaber 179:6; Rama O.C. 170:22; Brachos 40a; Sefer Shemiras Haguf Vihanefesh [Lerner] 27:2
[237] Michaber ibid
[238] Rama ibid
[239] M”A 179:8; P”M 179 A”A 8; M”B 179:18; See Kaf Hachaim 179:8
[240] See Michaber 183:2; Admur 183:3; P”M 183 A”A 2 in name of Maharal; Kaf Hachaim 183:6 Sefer Shemiras Haguf Vihanefesh [Lerner] 52
[241] Sefer Zechira; Shemiras Hanefesh 113; Kaf Hachaim 116:171; Sefer Shemiras Haguf Vihanefesh [Lerner] 53 footnote 1 in length; Omitted from list in Chupas Eliyahu and Kol Bo
[242] Sefer Zechira Sefer Shemiras Haguf Vihanefesh [Lerner] 53:2
[243] Brachos 43a
[244] Igros Kodesh 11:375, and whoever is more careful in this adds to his eyesight
A directive of the Rebbe to an individual to use red wine: See JEM “Here’s My Story” of 16th Sivan 5773 that Dr. Leonard Lovitch [a surgeon living in LA] received a directive from the Rebbe to be particular to drink only red wine for Kiddush and Havdalah as a Segulah for his dislocated eye, and failing eyesight, to return to normal, which miraculously a few weeks later after drinking red wine for Kiddush and Havdalah! Nonetheless, as with all private directives of a Rebbe [i.e. Horah Pratis], no Halachic matters, or even acts of piety can be derived from this story, as it was a Tikkun meant for that individual, and does not come to add or subtract from the Halacha explained above, which is the directive for the masses.
[245] Igros Kodesh 11:375, printed in Shulchan Menachem 2:66; See Pirkei Derebbe Eliezer 20 in Pirush Radal
[246] Rashi Brachos ibid and Shabbos ibid
[247] Perisha 269; Igros Kodesh 12:226, printed in Shulchan Menachem 2:145; See Admur 296:5
[248] Tur 269 and Tosafus Pesachim 110a in name of Rav Nutranaiy Gaon; See Maharsha Brachos ibid, Perisha ibid; Igros Kodesh 12:226, printed in Shulchan Menachem 2:145 and footnote 2 there
[249] Igros Kodesh, printed in Shulchan Menachem ibid footnote 6; See Eiruvin 65a; Sanhedrin 38a and Rashi there
[250] Admur 473:50; Rama 473:7; Maharil Seder Haggadah p. 106 in name of Rokeiach; See Kaf Hachaim 473:163-168; Piskeiy Teshuvos 473:31; Sefer Shemiras Haguf Vihanefesh [Lerner] 134:2
[251] Regarding the meaning these abbreviations: See Abudarham; Kaf Hachaim 473:166; The Yerushalmi states that these abbreviations were inscribed on the staff of Aaron.
[252] Admur ibid; M”A 473:29; Darkei moshe 473:18; See Kaf Hachaim 473:167
[253] Siddur Admur; Mishnas Chassidim 11:2; Nehora Hashaleim; Kaf Hachaim 473:164
[254] Siddur Admur
[255] Haggadah of Rebbe
[256] Pesach Meubin 261; Kaf Hachaim 473:168
[257] Admur in Siddur; Chok Yaakov 473:37; Mishnas Chassidim 11:16
Other customs: Some are accustomed to discard the remainder of the wine and refill the cup anew. [Chok Yaakov ibid in name of Pesach Meubin 261; brought in Haggadah of Rebbe] Others are accustomed to use a different cup of wine for the sake of the pouring, as opposed to the second cup that was poured by Mah Nishtana. [Kaf Hachaim 473:165]
[258] Haggadah Chaim Lerosh; Piskeiy Teshuvos 473:31; So is the widespread custom
[259] Kitzur SHU”A 32:8
[260] Avoda Zara 28a; Kaf Hachaim 116:144
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