Halachic Hazards Encyclopedia Letter A

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Letter A


Acting like a cripple:[1] [Talmud]

An individual who acts like a cripple or like a blind person will not die until he becomes like such a person. [The Mefarshim, however, explain that this is a metaphor and is really in reference to a person who makes believe he is poor in order to receive charity.[2]]

Not to act out an act of slaughtering on one’s body:[3] [Talmud/Achronim]

One is not to act out an act of slaughtering on one’s body due to danger. [Certainly, this applies when using a knife as one may come to accidentally cut his throat.[4] However, it applies even without a knife if one makes the motions with his hands, as doing so diminishes his Mazal.[5]]

Not to act out leprosy on one’s body:[6] [Talmud/Achronim]

One is not to act out leprosy on one’s body due to danger.

Activity and profession:

Avoiding the performance of certain actions and professions:[7] [Achronim]

Some families carry a family tradition to avoid performing certain actions or occupations due to a tragedy or monetary loss which occurred to an ancestor who performed it. [For example, some families avoid entering the business of leather tanning due to a tragedy that once occurred to an ancestor while doing so.] While such families who received such a tradition may and should honor it, it is not obligatory for others to follow.

Air:[8] [Achronim]

A person should try to live in an area with clean and clear air. For this purpose, one should live in a high-altitude area and in a wide structure [in order to help the air to pass and clear and avoid stuffiness].

The air of Bavel:[9] The air of Bavel causes forgetfulness of one Torah learning [as G-d decreed upon the tower of Bavel that it should cause memory loss, and hence the people of the tower forgot their languages[10]].

Air that comes in through a window:[11] [Rishonim]

The air that comes through a window is a danger being that it enters very thin.

Age: [Rishonim]

Three people end up aging early:[12]

  1. One who lives in an attic.
  2. One who raises chickens in his home.
  3. One who gives instructions which are not listened to.


See Volume 1 Chapter 5!


Dangers of involving oneself with Kemios/amulets:[13] [Sefer Chassidim]

Evil forces are more prone to damage and attack those who involve themselves with Kemios/amulets, such as one who either personally or his ancestors have been involved in amulets or witchcraft. [The Rebbe discouraged people from being involved with Kemios or amulets due to this reason.[14]]


Dangers of involving oneself with angels:[15] [Sefer Chassidim/Shulchan Aruch]

One who involves himself in swearing angels will not have a good and happy ending and therefore one should distance himself from this.

Dangers of using Hashem’s name for swearing angels:[16] [Sefer Chassidim/Shulchan Aruch]

One who involves himself in using Hashem’s name for swearing angels will not have a good and happy ending and therefore one should distance himself from this.

Saying the names of the angels: [17] [Kabbalah/Achronim]

The Arizal was very careful not to verbalize the names of angels and considered it a prohibition. He abstained from mentioning even those names of angels which are written in Sefarim [and are known to all]. He was particular in this even when he taught Torah to students, and whenever he needed to mention the name of an angel, he would say it in abbreviation. The Arizal states that one who is not careful in this and says the name in full causes the angel to take vengeance against him.[18] Accordingly, the widespread custom of Jewry is to beware not to verbalize the names of angels with exception to those angels who have a similar name to men.[19]

Metatron and Samael: One should not say the name Metatron but rather should simply say “Mem Tes.” Likewise, one should not say the name Samael, but rather one should say Samech Mem.[20] One who mentions the name of the angel called Samael, transgresses the prohibition of “Visheim Elokim Acheirim Lo Tazkiru.”[21]

Angels with common names of people: One may say the name Michael and Gavriel and Rafael being that these are also names of people.[22] Likewise, due to this reason one may say the name Zevadya.[23] [Likewise, due to this reason one may say the name Uriel and Muriel.[24]]

Mentioning names in prayer:[25] The above prohibition against mentioning the names of angels applies even during prayer, and a Yehi Ratzon supplication.

Satan:[26] [Kabbalah/Achronim]

It is forbidden to mention the name of the Samech Mem, especially at night, as he can damage the person who said the name or those who heard it. Thus, one is not to say the name Samael, and is not even to say the name Satan, in any language.

Anger: [Kabbalah/Shulchan Aruch Harav/Achronim]

During a state of anger one’s Neshama [i.e. G-dly soul] leaves him [and a soul of Kelipa enters into him[27]].[28] For this reason, the Sages commanded one to distance himself completely from anger, to the point that he does not feel at all any effect from the words of those who anger him.[29] [One who is angry loses his wisdom[30] and forgets his Torah learning.[31] If he was destined in Heaven to become a leader, he will be demoted from his position.[32] Anger effects and blemishes one’s entire soul, unlike other sins which only blemish one particular limb.[33] Hashem loves those who do not get angry.[34] Anger causes the body to become overheated which can lead to fever.[35] Anger enters a person into danger and can lead to gout attacks.[36]]

Mother’s anger: Mothers must especially be careful to abstain from getting angry, as Chazal[37] state that when a woman is angry, her anger destroys the home.

Not to look at the face of a person when angry:[38] Its forbidden to look at the face of a person while he is angry.

Erev Shabbos anger:[39] It is brought in the name of Rav Ahron of Karlin, that getting angry on Erev Shabbos while dealing with the Shabbos preparations, effects the blessing that the guarding of Shabbos benefits oneself and his family.

Avoiding anger on Rosh Hashanah:[40] One must be very careful not to get angry on Rosh Hashanah, as besides for the great sin of anger, doing so on Rosh Hashanah is a bad omen for the coming year.

Not to eat when angry, stressed, or in fear:[41] 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


Calves-Raising a calf born to one’s animal:[42] [Tzavah of Rav Yehuda Hachassid/Achronim]

One is not to raise a calf that was born from one’s animal. [This matter is mere good advice and not an actual prohibition as is evident from the Talmud.[43] However, the world is not accustomed to being stringent in this, and those who raise calves have upon whom to rely, as Shomer Pesaim Hashem.[44]]

Cats [Talmud/Rishonim/Achronim]

Not to feed human blood to a cat:[45] One who feeds the blood of a human to a cat, causes the person from whom the blood originated from to become weak.

Cat in home:[46] One is not to walk barefoot in a house with a cat inside as perhaps he has killed a snake and left its fangs on the floor which can penetrate one’s skin. [Practically, however, there is no longer a need to be careful in this.[47]]

Black cat:[48] It is forbidden to kill a black cat due to danger.


See “Chicken”

Cow-A cow which laid twin calves:[49] [Tzavah of Rav Yehuda Hachassid/Achronim]

If a cow laid twin calves or a chicken laid two eggs, then it is to be slaughtered right away [at that moment[50], or at least within 24 hours[51]]. [One is to slaughter the chicken, and both the mother cow and its calves.[52] However, if one desires to delay slaughtering the calves until they are older, then one may do so.[53] One should be stringent in this even if the calves were not born together but rather one after the other, with some time in between.[54] Some Poskim[55] rule that as an alternative to slaughtering the calves and the mother cow, one can simply sell it to a Gentile, or trade it with other animals of a Gentile. However, it does not suffice to sell a pregnant cow to a Gentile prior to birth in order to avoid this worry.[56]]



See “Dogs”

Doves and pigeons-Having a pet dove or pigeon:[57] [Kabbalah/Achronim]

 It is not a good idea for one to raise a pet pigeon or dove, as a house in which such birds are raised in, or one’s children will die G-d forbid, or one will not have children to begin with.

Food- A food eaten by an animal, rodent, or insect:[58]

If a rodent or reptile ate from a food, then that area of the food is to be removed and discarded.[59] See Chapter 6 Halacha 10 for the full details of this matter!

Looking at impure animals:[60] [Achronim]

One is not to stare at impure, non-Kosher, animals.[61] [Per the Rebbe’s directive of not seeing impure animals starting from birth, this would even more so apply regarding not seeing immodestly dressed women starting from birth.[62]]

Looking at a Niveila:[63] [Achronim]

One is not to stare at the corpse of a Niveila.

Mesukenes-Eating animals which are ill or injured:

See Chapter 6 Halacha 8 for the full details of this matter!

Not to look at a male and female during mating:[64] [Talmud/Shulchan Aruch/Achronim]

It is forbidden to look at a male and female during mating even of an animal, and one who does so forgets his learning.

Ox:[65] [Talmud/Rishonim]

One is not to stand in front of a black ox during the month of Nissan. Likewise, when should not stand in front of an ox when it leaves a lake being that the Satan dances between his horns. One is to distance himself from a tamed ox at least 50 cubits, and from a habitual goring ox to the point that one cannot see it any longer.[66] This, requirement, however, to distance oneself from even a tamed  ox that has never gored before only applies in areas where oxen are known to gore. However, in areas in which oxen are not known to gore, then there is no need to distance oneself from an ox.[67] This applies even regarding one who sees a black ox during the month of Nissan.[68]

Scaring a child with a non-Kosher animal:[69] [Shulchan Aruch Harav/Achronim]

A father and mother may not threaten a child with fear of an impure animal, such as to say to him “a cat or dog will take you”, being that there are Mazikim [i.e. evil forces] which have the same names as these impure animals, and these forces can injure the child in his body [in this world] or [injure him in] his soul [in the next world], being that a pact is made with the lips. [Thus, saying the above invites the evil forces to take the child.[70] Some Poskim rule that one should even avoid threatening the child with a pure, Kosher, animal.[71]] The same applies with all similar cases, one needs to be very careful from what he says.

Sheep-Disease stricken sheep:

See Chapter 3 Halacha 8!

Spiders in food:[72] [Shulchan Aruch Harav/Achronim]

A spider contains venom and can potentially be dangerous in a food.[73] Accordingly, some Poskim[74] rule that if a spider called a Shefin in Yiddish fell into a food, then one is to prohibit eating the food due to the venom it contains. However, other Poskim[75] rule that it is a truly rare occurrence for a dish with a spider to become lethal, as only one in a thousand spiders are lethal in food. Accordingly, some Poskim[76] conclude that the spider is nullified in 60x and there is no need to be stringent to not eat the food. Practically, one is to only be lenient in this matter in a time of need.[77]

Removing cobwebs before Shabbos:[78] [Shulchan Aruch Harav/Achronim]

It is proper[79] for one to clear his house of [spiders[80] and] cobwebs [i.e. Korei Akavish] before Shabbos, in order so one’s house is clean in honor of Shabbos.

The Kabalistic reason for cleaning the cobwebs:[81] The author of the Reishis Chochmah[82] states that the cleaning of the cobwebs from the house on Erev Shabbos contains a Kabalistic secret. The Shlah Hakadosh[83] explains this as follows: One’s home is considered similar to the Sefira of Malchus which is surrounded by thorns, which are the Reshaim and evil Kelipos. In the home, these Kelipos are manifested as the spider webs, and they search to cause discord within the family and destroy the Shalom Bayis. One is thus to remove the spiderwebs from his home, in order to remove the idolatry from the land. This especially applies prior to Shabbos, as Shabbos is called Malchus.


Touching- Not to touch repulsive creatures and insects:[84] [Achronim]

One is not the place his hands on repulsive creatures and insects, such as a lizard or mouse. For example, if a repulsive insect went onto a book that one is reading, one is to shake it off rather than touch it. If one must grab onto it, then one is to grab it with a cloth rather than grabbing it directly with one’s hand.

Washing hands after touching insects and non-Kosher animals: [Achronim]

Background: Certain actions that are performed cause a spirit of impurity to reside onto the hands and hence requires one to [immediately[85]] wash his hands afterwards with water in order to get rid of the impurity.[86] Amongst these actions, the Poskim[87] list that one who touches[88] lice is required to wash his hands one time [immediately] afterwards in order to get rid of the impure spirit.[89] The question is thus raised as to whether this ruling is limited to lice, or applies to any non-Kosher animal or creature.

The debate: From the fact the above Poskim list specifically the touching of lice to require the washing of hands, and do not generalize this to all non-Kosher animals or creatures, implies that in truth there is no requirement to wash hands after touching any other animal or creature, and indeed, so is the ruling of some Poskim[90] that handwashing with water is not required after touching any animal or creature other than lice.[91] So is likewise implied from the ruling of Admur[92] in which he explicitly states that one who touches a non-kosher animal or creature in the middle of prayer is not required to wash his hands. Nonetheless, there are Poskim[93] who rule that just as one is required to wash his hands if he touched a gentile or a Jewish heretic[94] so too, he is required to wash his hands after touching any non-Kosher animal or creature, in order to remove the evil spirt that resides.

The final practice: Practically, although some Poskim[95] conclude to be stringent, the widespread custom is to be lenient in this matter [both regarding one who touches non-Kosher animals and gentiles], and those who choose to be stringent are to be even more stringent to wash hands after touching a gentile or apostate Jew. [However, to be stringent regarding non-Kosher animals and creatures, but not regarding a gentile is seemingly baseless.] In any event, some Poskim[96] conclude that those who touch a gnat [or other non-Kosher animals and creatures] are to clean their hands in other ways, even though water is not required to be used.

Turned over a vessel:[97] [Tzavaas Rebbe Yehuda Hachassid ]

Any chicken or animal which has turned over a vessel is to be immediately slaughtered [within 24 hours[98], or at least within a few days[99]]. [Some Poskim[100] rule that this only applies if the chicken has turned the vessel onto itself.]


Placing hands by armpits:[101] [Shulchan Aruch/Rambam]

One is to beware not to place his hands in his arm pits as perhaps he has touched a leprous person or poison.

Astrology:[102] [Shulchan Aruch ]

One may not consult astrologers [regarding one’s future].[103]


See Volume 1 Chapter 13


*See Volume 1 Chapter 13


Ayin Hara:[104] [Talmud/Shulchan Aruch/Achronim]

A. Introduction:

Torah source or superstition? The concept of an evil eye is discussed in many areas of Jewish literature, including the Talmud[105], Midrash[106], and Shulchan Aruch[107], and is a real power that can affect another person negatively. In fact, the Talmudic Sage, Rav, stated that he visited a cemetery and discovered that 99% of people die before their time due to the effect of the evil eye that others cast on them.[108]

How it works: One of the most powerful ways that an evil eye can be transmitted onto another is through sight. When a person looks at another person, he is creating a deep subliminal, and subconscious connection between himself and the person. In Chassidus it is explained that staring at a person has such power that the person who is being looked at will feel it and turn around to see who is staring at him.[109] The Maharal of Prague writes that the eye is like a flame thrower, and has ability to burn things that it looks at in a negative way.[110] Thus, it is clear, that the innocent looking stare which seemingly makes no trespass into another person’s privacy, in truth has ability to trespass his privacy in the most intimate of ways, that physical trespassing can never reach. It is for this reason that the Poskim[111] severely warned against staring at a person in a way that can cause an evil eye to befall him, and one who does so transgress the prohibition of Hezek Reiyah. This practically means, that not only may one not stare at another person and think of him bad and evil thoughts, but he may not even think neutral thoughts that can lead to an evil eye, such as to think about all of his blessings, how rich he is, how beautiful he looks, which often brings a spark of jealousy or judgment. Emphasizing a person’s blessing can cause a reverse effect above, that his blessing be removed.[112]

B. Avoiding the evil eye:

One needs to be very careful to beware of an Ayin Hara.[113] The people of Bavel have to be more careful regarding Ayin Hara, more than other people of the world.[114] An Ayin Hara can lead to death of a person, as stated above.[115] Nonetheless, a victim, can avoid the evil eye, even if another person placed it on him. This can be accomplished through completely removing one’s mind from the matter, and not contemplating it. One who contemplates the evil eye, and enters paranoia that people are casting it upon him, causes the damage to befall him. One, however, who ignores the evil eye, and remains steadfast that it has no true power over him, can deflect any of its damage.[116] [The Rebbe on various occasions discussed the necessity of ignoring the evil eye and removing one’s mind from it.[117] This however does not mean that its potential does not exist, and thus all the above laws brought in Halacha relating to Ayin Hara remain in place.[118] The Rebbe’s message was not that Ayin Hara is not existent and does not have any effect, but that one can protect himself from falling a victim towards it, if he removes his mind from it and gives it no credence.[119]]     

C. Saying Bli Ayin Hara:[120] [Achronim]

One is to be very careful to recite Bli Ayin Hara whenever he mentions a matter that the evil eye can befall. This applies whether one is saying something about himself or about another person.[121] The Rebbe was accustomed to reciting Bli Ayin Hara on numerous occasions.[122]

D. Segulos to be saved from Ayin Hara:[123] [Talmud/Achronim]

The following are some of these suggested Segulos to be used against the evil eye. These Segulos are to be respected, as following them is included in the Mitzvah of “Vinishmartem Meod Lenafshoseichem.”[124]

  1. Ben Porat Yosef:[125] To be safe from the evil eye that comes suddenly one is to say: I come from the descendants of Joseph. One is to then say the verse[126], “Ben Porat Yosef Ben Porat Alei Ayin.”
  2. Veyaakov Ish Tam:[127] In some Sefarim it says to also say the verse[128] “Veyaakov Ish Tam Yosheiv Ohalim.”
  3. Veani Berov Chasdecha:[129] One is to also say the verse[130] “Veani Berov Chasdecha Avo Veisecha Eshtachaveh El Heichal Kodshecha Beyirasecha.”
  4. Vayisa Balam Es Eiynav:[131] One is to also say the verse[132] “Vayisa Balam Es Eiynav Vayaar Es Yisrael Shochen Leshivatav, Vatehi Alav Ruach Elokim.”
  5. Chamsa:[133]  The Chida writes that the custom of the world is to say the word Chamsa as a protection from the evil eye. It is due to this reason that they also make a wooden replica of a hand with five fingers, with the name G-d engraved into it.
  6. The Ruda plant:[134] Carrying the Ruda plant is a great Segula against the evil eye.

E. Examples of Ayin Hara in Halacha:

  1. Orach Chaim: Father and son by Aliyah:[135] From the letter of the law, it is permitted to call two relatives to the Torah for an Aliyah one after the other. This applies whether they are brothers or father and son. However, the custom is to avoid doing so due to Ayin Hara.[136] This prohibition applies even if the relatives claim they are not particular about Ayin Hara.[137]
  2. Counting for Minyan: One can say the verse[138] of “Ani Berov Chasdecha” to count for a Minyan, as this verse also contains ten words and is Segula against Ayin Hara.[139]
  3. Yoreh Deah: Circumcising two babies at same time: When circumcising two babies on the same day, some Poskim[140] rule that one is not to recite a single blessing on behalf of both children and circumcise them simultaneously due to Ayin Hara. Other Poskim[141], however, rule it is permitted to do so. Practically, the custom is like the former opinion.[142]
  4. Twins having Mila at same time:[143] In the event that one is circumcising twin boys on the same day, then one is to recite the verse of Hamalach Hagoel in order to avoid the evil eye [i.e. Ayin Hara].
  5. Even Haezer: Siblings getting married same day:[144] A parent is to beware not to have a wedding for two of his children on the same day, as such marriages will not be successful.
  6. Rav Yehuda Hachassid-Chasan has same name as father of Kallah, or Kallah has same name as mother of Chasan:[145] [Due to Ayin Hara and danger] a man should not marry a woman whose father shares the same name as he [without adding second name].
  7. Choshen Mishpat: Not to look into one’s neighbor’s property:[146] It is forbidden to look into another person’s property [even if they are not present there[147]] if there is possibility that the evil eye can damage their property. Thus, for example, one may not stand over the field of his friend to stare at it at the time that its crops have grown full. 

F. Ayin Hara in tradition:

May one buy items for a child before he is born? It is permitted to purchase items for the future child prior to birth.[148] Nevertheless, some have the custom to abstain from doing so due to Ayin Hara.[149] One who did not receive this tradition, is not required to follow this custom, and may choose to buy items and ignore the Ayin Hara.[150]

G. Red string:

Some Poskim[151] defend the practice of wearing the red string as a protection against Ayin Hara. Others[152], however, prohibit its use due to Darkei Emori and other relating prohibitions, and so is said to be the Rebbe’s opinion.


[1] Peiah 8:9; Kesubos 68a; Sefer Shemiras Haguf Vihanefesh [Lerner] 256

[2] See Sefer Shemiras Haguf Vihanefesh [Lerner] 256 footnote 2

[3] Gittin 57b; Maharsha Gittin ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 89:2

[4] See Rashi Gittin ibid

[5] Maharsha ibid

[6] Gittin 57b; Maharsha Gittin ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 89:2

[7] Darkei Teshuvah 179:23 in name of Shaar Shlomo 47

[8] Kitzur SHU”A 32:25

[9] Sanhedrin 109a; See Maharsha ibid and Sefer Shemiras Haguf Vihanefesh [Lerner] 266 [Vol. 2 p. 757] footnote 1

[10] Rashi Sanhedrin ibid

[11] Rashbash 195; Sefer Shemiras Haguf Vihanefesh [Lerner] 268:1

[12] Kol Bo 118; Chupas Eliyahu Raba 3; Sefer Shemiras Haguf Vihanefesh [Lerner] 246:1

[13] Sefer Chassidim 1172; 469; Sefer Shemiras Haguf Vihanefesh [Lerner] 90

[14] See also Igros Kodesh 25:25; Shulchan Menachem 4:32

[15] Sefer Chassidim 205; Rama Y.D. 179:16; Sefer Shemiras Haguf Vihanefesh [Lerner] 90; See Mili Dechassidusa on Sefer Chassidim ibid; Tur 299

[16] Rama Y.D. 179:16 and 246:21; Sefer Chassidim 205; Sefer Shemiras Haguf Vihanefesh [Lerner] 90

[17] Custom of Arizal, brought in Shaar Hamitzvos Shemos p. 26; Nagid Mitzvah in Seder Hakeria, Shaar Hakavanos Drush Alef Tefillas Arvis; Shelah p. 100; Kav Hayashar 53; Zechor Leavraham 3 Mareches Habayis; Kitzur SHU”A 129:15; Torah Lishma 426; Kaf Hachaim 5:10; Taamei Haminhagim Likkutim 18 in name of Kitzur Shelah; Sefer Segulas Yisrael Mareches 1:69; Sefer Shemiras Haguf Vihanefesh [Lerner] 90:3 footnote 3

[18] The reason: As angels are considered servants of G-d, and G-d arranged that as soon as their name is mentioned in a swear, that the angel arrive. Due to this as soon as their name is mentioned they appear and take vengeance against those who call them [unjustifiably] and instigate them and prosecute against them. [Shaar Hamitzvos ibid]

[19] Torah Lishma ibid

[20] Shaar Hamitzvos Shemos p. 26

[21] Shaar Hamitzvos Parshas Mishpatim; Kaf Hachaim ibid

[22] Shaar Hamitzvos Shemos p. 26; Torah Lishma ibid

[23] Sefer Segulas Yisrael ibid; Shaar Hakolel 37:10; See Nefesh Chaim [Falagi] 32

See regarding the statement of Zevadya Yishmireini, said on Rosh Chodesh after Hallel: Siddur Admur; Siddur Rav Shabsi [student of Baal Shem Tov] and Rav Yaakov Koppel [brought in Shaar Hakolel 37:9]; Mishnas Chassidim Rosh Chodesh 2:1 [1700’s]; Sefer Chemdas Yamim [1700’s]; Machberes Hakodesh [Harav Nassan Shapiro-1600’s] Shaar Rosh Chodesh in name of old manuscript; Kaf Hachaim 422:57; It is omitted in Siddur Harizal and in Peri Eitz Chaim [Shaar Hakolel ibid] Zevadya is the name of an angel. Some are accustomed not to recite the names Zevadya due to the prohibition in reciting the name of angels. Hence, they say this word in their mind. Nevertheless, Admur writes “And he should say Zevadya.” in order to emphasize that one is specifically to verbalize it. This allowance is seemingly due to that it is also the name of a person in Tanach. [Shaar Hakolel 37:10; See Nefesh Chaim [Falagi] 32] Alternatively, the prohibition of mentioning the name of an angel only applies if one does so for no reason, while if one does so as part of prayer, it is permitted. [See Kaf Hachaim 5:10 that the Arizal would not mention the angels in middle of a “Drasha”] Some Siddurim however avoid this issue by replacing the name Zevadya, with the name of Hashem.

[24] Shemiras Haguf Vihanefesh ibid

[25] Kitzur SHU”A 129:15

[26] Shaar Hakavanos Inyanei Tefillas Arvis 1; Shemiras Hanefesh 225 in name of Naggid Umitzvah; Shaar Hamitzvos Shemos; Kaf Hachaim 237:8; Sefer Zechira; Sefer Shemiras Haguf Vihanefesh [Lerner] 90:4

[27] Arizal in Shaar Ruach Hakodesh 2:6; Kaf Hachaim 170/30

[28] Admur 156:3; Zohar 2 Tetzaveh p. 182; See Shlah Shaar Haosiyos Reish; Shaar Ruach Hakodesh 2:6 p. 9; Kaf Hachaim 170:30

The reason: The verse [Iyov 18:4] states “Toref Nafsho Beapo.” [Admur ibid] From here we learn that one chases away his soul with his anger.

[29] Admur ibid; Rambam ibid

[30] Pesachim 113b

[31] Nedarim 22b; Shaar Ruach Hakodesh in name of Arizal that the main source of forgetfulness is anger

[32] Pesachim 66b

[33] Arizal in Shaar Ruach Hakodesh 2/6; Kaf Hachaim 170/30

[34] Pesachim 113b

[35] Kitzur SHU”A 32:22

[36] Sefer Zechira; Sefer Shemiras Haguf Vihanefesh [Lerner] 253

[37] Sotah 3b

[38] Reishis Chochmah Shaar Hanava 2 based on Zohar

[39] Piskeiy Teshuvos 156 footnote 43

[40] Ben Ish Chai Parshas Nitzavim 6; Kaf Hachaim 583:20; Chayeh Adam 139:6; M”B 583:5

[41] Kitzur SHU”A 32:22

[42] Tzavaas Rebbe Yehuda Hachassid 66; Shemiras Hanefesh 237; Kaf Hachaim 116:116; Sefer Shemiras Haguf Vihanefesh [Lerner] 246:4

[43] Kaf Hachaim ibid, based on Shabbos 54b

[44] Kaf Hachaim ibid

[45] Rashi Shabbos 75b; Tosafus Niddah 17a; Shemiras Hanefesh 32 [33]; Shulchan Chaiy 19; Kaf Hachaim 116:151; Sefer Shemiras Haguf Vihanefesh [Lerner] 35:1; See Yifei Laleiv 3 Y.D. 116:12; Darkei Teshuvah 116:81

[46] Pesachim 112b; Peri Chadash Y.D. 116:9

[47] Darkei Teshuvah 116:9

[48] Sefer Hakaneh; Shemira Meilya 125; Sefer Shemiras Haguf Vihanefesh [Lerner] 249:3

[49] Tzavaas Rebbe Yehuda Hachassid 43; Sefer Shemiras Haguf Vihanefesh [Lerner] 248:1-5

[50] Minchas Elazar 3:13

[51] Ketzei Hamateh

[52] Mili Dechassidusa ibid

[53] Mili Dechassidusa ibid

[54] Mili Dechassidusa ibid

[55] Mili Dechassidusa ibid; Maharsham on Sefer Chassidim ibid; Shivim Temarim ibid rules in name of elderly Rabbanim that they permitted to then borrow back the same cows from the gentile after selling it to him

[56] Erech Shaiy Y.D. 116

[57] Negid Umitzvah 2 p. 83a in name of Rav Chaim Vital; Shemiras Hanefesh 235; Zivcheiy Tzedek 116:144; Kaf Hachaim 116:117; Sefer Shemiras Haguf Vihanefesh [Lerner] 246:2

[58] Kaf Hachaim 116:2

[59] The reason: As all rodents and reptiles have venom. [Tur 116; Kaf Hachaim ibid]

[60] Kav Hayashar 2; Yeshuos Chochmah 33:11; Sefer Zechira; Hisvadyus 1984 20th Marcheshvan 37; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:2; See Megillah 28a

[61] The reason: As everything a child sees, even from an early age, is encrypted in his mind, and hence it is proper to abstain them from seeing anything which can ignite their Yetzer Hara when they are older. [see Kav Hayashar 2; Hisvadyus 1984 20th Marcheshvan 37]

[62] See Rebbe in Sicha ibid who references to Kav Hayashar ibid that one is not to look at impure animals being it becomes encrypted in one’s mind and will affect them when older. The Rebbe at first states that one is to be careful in this matter beginning from age of Chinuch, and then states that one is to be careful even by a newborn, and the Kav Yashar states that the primary cause of making one stumble in looking at women is not being careful in not seeing impure animals.

[63] Sefer Zechira; Likkutei Maharich; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:2

[64] Chupas Eliyahu Raba 5; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:6; See Michaber E.H. 23:3; Rambam Issurei Biyah 212:21; Avoda Zara 20b

[65] Pesachim 111b; Kol Bo 118; Sefer Shemiras Haguf Vihanefesh [Lerner] 263 [Vol. 2 p. 754]

[66] See Admur 104:3; Michaber 104:4; Pesachim 111b; Brachos 33a; Bach 104; Kaf Hachaim 4:26.

[67] Admur 104:3; Bach 104; Kaf Hachaim 4:26; Rabbeinu Yona Brachos ibid

[68] Bach ibid; Kaf Hachaim ibid

[69] Admur Shemiras Guf Vinefesh Halacha 12; Shelah Shaar Haosiyos Derech Eretz 67b; Peri Chadash 116:9; Sefer Chassidim 479; Tziporen Shamir 189; Birkeiy Yosef Y.D. Shirei Shirayim 4; Kitzur SHU”A 33:14; Kaf Hachaim 116:103; Sefer Shemiras Haguf Vihanefesh [Lerner] 229:1

[70] Tziporen Shamir ibid; Kaf Hachaim ibid

[71] Shemiras Hanefesh 226 in name of Tashbeitz; Yaavetz; Kaf Hachaim 116:103; Imreiy Yaakov 10:45; Sefer Shemiras Haguf Vihanefesh [Lerner] 229:1

[72] Sefer Shemiras Haguf Vihanefesh [Lerner] 128:2

[73] See Admur 316:23; Zivcheiy Tzedek 116:2; Beis Lechem Yehuda 116:2; Kaf Hachaim Y.D. 116:3

[74] Beis Lechem Yehuda 116:3; Kaf Hachaim Y.D. 116:19

[75] Admur 316:23; M”A O.C. 316:23

[76] Chochmas Adam 68:1; Pischeiy Teshuvah Y.D. 116:3

[77] Zivcheiy Tzedek 116:7; Kaf Hachaim 116:19

[78] Admur 262:2; M”A 262; Olas Shabbos 250; Shelah Emek Habracha Miseches Shabbos 130b; Totzos Chaim [Kitzur of Reishis Chochmah, written by the same author] Letter Tzadik, Hanhagos Baal Teshuvah 11; Or Tzadikim 28; M”B 250:3 and 262:3; Kaf Hachaim 250:10; Divrei Torah [Munkatch] 9:99; Piskeiy Teshuvos 250:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 128:1

[79] Lit. good

[80] Shlah Emek Habracha Shabbos 130b

[81] Kaf Hachaim ibid; See also Darkei Chaim Veshalom 1080

[82] In Totzos Chaim ibid

[83] In Emek Habracha Miseches Shabbos 130b

[84] Drashos Maharil in Likkutim in end of Sefer; Kneses Hagedola Hagahos Tur 24; Zivcheiy Tzedek 116:45; Kaf Hachaim 116:70

[85] Seder Hayom; Magen Avraham 4:18; Elya Raba 4:12; Peri Megadim 4:18; Kaf Hachaim 4:63; M”B 4:38; Omitted by Admur. Vetzaruch Iyun.

The reason: In order to immediately remove the spirit of impurity from one’s hands and not delay it. [Poskim ibid]

[86] See Admur Kama 4:18; Michaber 4:18; Beis Yosef 4:18; Abudarham p. 369 in name of Tashbeitz; Kol Bo 23; Mordechai Brachos Remez 194; Orchos Chaim Hilchos Netilas Yadayim 10

[87] Admur Kama 4:18; 97:3; Michaber 4:18

Other Opinions: Some Poskim rule that touching lice does not bring an impure spirit and hence does not require washing with water. Rather the hand requires cleaning in any fashion in order to be allowed to learn Torah. [See Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17] Admur however rules that it causes impurity, and hence he rules only washing with water helps. So also rules Kisei Eliyahu ibid; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; and so is implied from many Poskim. [brought in Kaf Hachaim 4:60]

[88] This applies even if he did not kill the lice and merely touched it. [Admur 97:3; See Kaf Hachaim 4:84] See Ashel Avraham Butchach that even looking at lice with intent of discarding requires washing.

[89] The reason: As the impure spirit resides on the hands upon touching lice. [Admur 97:3]

[90] So rule regarding a Parush [gnat] and the same would apply to all other creatures: Shaareiy Teshuvah 4:12; Artzos Hachaim Hameir La’aretz 83; M”B 4:45

[91] The reason: As the main reason that washing is required upon touching lice is because they are created from sweat, and sweat carries the evil spirit. This is not relevant to any other creature, including gnats. [Poskim ibid]

[92] Admur 97:3 in parentheses, as understood by Kaf Hachaim 4:81 to be in negation of those Achronim [brought next] who require hand washing for other creatures

Analysis on opinion of Admur: Admur in 97:3 rules in parentheses that one is not required to wash hands during Davening if one touched an impure animal. However, it can be rightfully argued that there Admur was not discussing whether doing so causes an evil spirit to reside on one’s hands and rather simply if it prohibits Torah learning and prayer, as he himself differentiates in that Halacha between lice found in an area with sweat and those found in another area, as well as he differentiates there between washing with water to get rid of the evil spirit and rubbing on earth to clean so one can Daven. Thus, no definite proof of Admur’s opinion can be brought from this Halacha. [See Piskeiy Teshuvos 4 footnote 256]

[93] Yifei Laleiv 1:24; Kaf Hachaim 4:81

[94] Lev Chaim 2:6; Ruach Chaim 2; Yifei Laleiv 1:24; Kaf Hachaim 4:81

The reason: As they are considered like dead even when they are alive. [Poskim ibid]

[95] Kaf Hachaim ibid concludes to be stringent like the Yifei Laleiv, despite the implied ruling of Admur ibid

[96] Shaareiy Teshuvah 4:12; Artzos Hachaim Hameir La’aretz 83; M”B 4:45

Opinion of Admur: From Admur 97:3 it is implied that even a mere cleaning without water is not necessary.

[97] Tzavaas Rebbe Yehuda Hachassid 50; Sefer Shemiras Haguf Vihanefesh [Lerner] 247:1

[98] Ketzei Hamateh

[99] Mili Dechassidusa ibid

[100] Shivim Temarim ibid

[101] Michaber Y.D. 116:5; Rambam Rotzeiach 8; Sefer Shemiras Haguf Vihanefesh [Lerner] 66:2

[102] Michaber Y.D. 179:1; See also Igros Kodesh 12:284 and 15:66, printed in Shulchan Menachem 4:32, to not follow fortunate tellers and stay away from practical Kabbalah

[103] The reason: As the Torah states “Tamim Tihyeh Im Hashem Elokecha. [Rama ibid]

[104] Pela Yoetz Erech Ayin Hara; Sefer Shemiras Haguf Vihanefesh [Lerner] 241

[105] Bava Metzia 30a regarding the object of another; Bava Metzia 42a that blessing is only found on matters concealed from the eyes;  Rav Yehuda Bava Metzia 107a and Bava Basra 2b not to purchase fields near the city; Rav Bava Metzia 107b that 99% of people die from the evil eye; Bava Basra 118a people should be careful to avoid the evil eye; Bava Basra 118b one who is from Yosef is not effected by Ayin Hara; Brachos 20a “I come from Yosef who is not effected by Ayin Hara”;

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

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

[108] Bava Metzia 107b

[109] Mamar of Rebbe Rashab [source required]

[110] Halichos Olam Nesiv Ayin Tov 1

[111] Admur Nizkei Mamon 11; Michaber 378:5; Smeh 378:4; Kitzur SHU”A 183:6; Sefer Chassidim 119

[112] Pela Yoetz Erech Ayin Hara

[113] Zohar Acharei Mos; Shemiras Hanefesh 246; Pela Yoetz Erech Ayin Hara

[114] Ben Ish Chaiy Pinchas 2:13 based on Gemara

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

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

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

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

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

[120] Pela Yoetz Erech Dibbur p. 119 [new edition] and Erech Ayin Hara p. 152; Divrei Torah 6:6; On various occasions the Rebbe said “Bli Ayin Hara” [See Toras Menachem 2:148; 3:175; 36:367; 40:324]

[121] Pela Yoetz Erech Dibbur “and does not bless him that the evil I should not befall him and that he should be blessed even more, causes evil to his friend, and this evil will also befall him, as the evil that he gave his friend will be repaid back to him.”

[122] See Toras Menachem 2:148; 3:175; 36:367; 40:324

[123] See Ben Ish Chaiy Pinchas 2:13

[124] Pela Yoetz Erech Ayin Hara

[125] Brachos 20a; 55; Ben Ish Chaiy ibid; Pela Yoetz ibid

[126] Bereishis 49:22

[127] Ben Ish Chaiy Pinchas 2:13

[128] Bereishis 25:27

[129] Ben Ish Chaiy Pinchas 2:13

[130] Tehillim 5:8

[131] Ben Ish Chaiy Pinchas 2:13

[132] Bamidbar 24:2

[133] See Ben Ish Chaiy Pinchas 2:13

[134] Pela Yoetz Erech Ayin Hara

[135] Michaber 141:6; Kol Bo 20; Mordechai; See Yalkut Dinei Kerias Hatorah p. 1344; See Sefer Shemiras Haguf Vihanefesh [Lerner] 81:11-19

Other opinions: Some Poskim rule it is forbidden from the letter of the law to call two relatives one after the other, being that they are considered invalid witnesses. [Orchos Chaim, brought in Beis Yosef; Ateres Zikeinim 141:3; P”M 141 A”A 8] According to this opinion/reason, all relatives that are invalid to testify for each other are likewise not to be called to the Torah one after the other. [P”M ibid] Practically, we do not rule like this opinion. [Kaf Hachaim 141:25 based on Gr”a who proofs from the Gemara that even Pesulei Eidus may receive Aliyos, and so is the final ruling of Michaber ibid who rules the prohibition is only due to Maaras Ayin.]

[136] Michaber ibid

[137] Hagahos Beis Yosef; Elya Raba 141:8; Birkeiy Yosef 141:7; Yosef Ometz 16:4; M”B 141:19; Shaareiy Efraim 1:6; Derech Hachaim 14; Kitzur SHU”A 23:13; Poskim in Kaf Hachaim 141:29

Other opinions: Some Poskim rule it is permitted for relatives to forgive their rights on this matter. [Noheig Katzon Yosef, brought in Kaf Hachaim ibid; Aruch Hashulchan 141:8] Practically, we do not rule like this opinion. [Kaf Hachaim ibid]

[138] Tehillim 5:8

[139] Sefer Haitim in name of Rav Haiy Gaon; Sefer Pardes of Rashi 99; Sefer Haorah of Rashi 1:56; Rebbe in Toras Menachem ibid

The reason: This verse contains an advantage over the verse of Hoshiya Es Amecha, being that it mentions the words “Avo Beisecha” which refers to a Shul

[140] Perisha E.H. 62, brought in Chelkas Mechokeik 62:3, as rules Rama E.H. 62:2 regarding a Chupah

[141] Michaber and Rama Y.D. 265:5; Taz 265, brought in Chelkas Mechokeik 62:3

[142] See Pesakim Uteshuvos 265:18

[143] Sefer Zechira; Shemiras Hanefesh 139; Kaf Hachaim 116:182; Sefer Shemiras Haguf Vihanefesh [Lerner] 151:1; See also Rama E.H. 62:3 and Chelkas Mechokeik 62:3

[144] Rama E.H. 62:2; Tzavah Rebbe Yehuda Hachassid 30; M”B 546:1; Igros Kodesh 8:154; Sefer Haminhagim p. 76; Shulchan Menachem 6:161

A widow: Some Poskim rule that a widow may marry off two of her daughters on the same day. [Machaneh Chaim E.H. 3:33] Other Poskim, rule that even a widow is not to do so. [Shem Mishimon E.H. 6] See Shemiras Haguf Vihanefesh [Lerner] 179:3

[145] Tzavaas Rebbe Yehuda Hachassid 26, 27; Mishnas Chassidim Miseches Chasuna 1:8; Pischeiy Teshuvah Y.D. 116:6; E.H. 2:7; 50:14; Chochmas Adam 123:13; Tzemach Tzedek E.H. 143 and Piskeiy Dinim Y.D. 116 that the Alter Rebbe was very stringent with this Tzavah; Kitzur SHU”A 145:8; Yosef Ometz 37:3; Zechor Leavraham 3:190; Hieshiv Moshe 69; Avnei Tzedek E.H. 4; Yifei Laleiv 4 E.H. 62:11; Peri Sadeh 1:69; Divrei Chaim E.H. 8; Shemiras Hanefesh 86; Kaf Hachaim Y.D. 116:125; Imreiy Yaakov 10 Likkutim 8; Sefer Shemiras Haguf Vihanefesh [Lerner] 169:1-21 footnote 1 in name of many Poskim; All Poskim in coming footnotes who discuss details of this Tzavah and how to circumvent it

[146] Admur Nizkei Mamon 11; Michaber C.M. 378:5; Bava Metzia 107a; Bava Basra 2b; Sefer Shemiras Haguf Vihanefesh [Lerner] 241:2

[147] See Q&A!

[148] There is no source for prohibiting this, and it is not considered an all-encompassing practice of world Jewry that has the power of a set custom to obligate all Jewry to follow.

[149] Sheilas Rav 2:57 in reply of Rav Chaim Kanievsky

[150] Rav Eliyahu Landau wrote to me that that one may purchase without any worry, and that on this it states, “One who is not Makpid -Lo Kapdinan”, and that so is the custom that he witnessed.

[151] Beir Moshe 8:36; Vayaan Dovid 3:54; Vayitzbar Yosef 4:114; See Divrei Torah 2:71; Michtav M’Eliyahu V.4 pp. 5-6

[152] Hakatan Vehilchosav 1:21 in name of Rav Chaim Kanievsky; Hava Li Banim 7:3;See Tosefta Shabbos 7:1

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