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Letter B
Babies-Newborns:
A. Metal:[1] [Achronim]
It is considered a danger for a baby to place metal into their mouth.
B. Kashrus:[2] [Shulchan Aruch]
One is to be very careful with the kashrus of foods eaten by children, starting from afterbirth, as non-kosher food has an effect on their soul.
C. Quieting a laughing baby:[3] [Achronim]
A person who sees a baby laughing in the middle of sleep, is to use this finger to flick at his nose [and quiet him down], as this is a sign that Lilis is playing with the child. The same applies when the baby begins laughing on his own while awake without any instigation. This especially applies on the night of Rosh Chodesh.
D. Guarding the baby from lightning and thunder:[4] [Sefer Chassidim/Achronim]
If a child is born with a skin membrane covering his head, then he needs to be guarded from lightning and thunder.
E. Crossdressing-Correct Gender corresponding garments for a baby:[5] [Achronim]
One must beware to garb a newborn starting from the moment of birth with clothing corresponding to its gender. If one wraps a male newborn with female clothing upon birth, then he will end up being promiscuous. So too, vice a versa, if one wraps a female newborn with male clothing upon birth then she will end up becoming a prostitute.
F. Garbing the baby in a pure linen garment:[6] [Achronim]
A father who has had several children pass away due to Lilith or the evil spirit is to garb his newborn child with only linen garments. If the linen garment has even a single threat of another material, then it is not to be used.
G. Pidyon Haben-Not taking the money back from the Kohen:[7] [Achronim]
The five Selaim or the value of the five Selaim is to be given fully to the Kohen as a complete present without intent to receive it back, and this helps the life of the child.
H. Preventing crib death, stillborn, and miscarriages:
See “Childbirth”
I. Fighting and quarreling in the home of a baby:[8] [Achronim]
Quarrelling and fighting in the home of a woman after birth causes a danger to the newborn child.
Bamboo Reeds:[9] [Talmud/Achronim]
Five things were stated regarding the sharp part of a bamboo reed:[10]
- One may not slaughter with it. [Some Poskim[11] rule that even Bedieved it is invalid. Other Poskim[12], however, rule that it is valid Bedieved.]
- One may not circumcise with it.
- One may not cut meat with it.[13]
- One may not use it as a toothpick for one’s teeth.[14]
- One may not use it to clean oneself after defecating.
Barefoot:
A. Walking barefoot:
See “Walking barefoot”
B. Walking barefoot through sewage:[15] [Talmud/Shulchan Aruch Harav/Achronim]
One is not to pass barefoot through sewage. See “Sewage” for the full details of this matter!
C. Walking barefoot in a home with a cat:[16] [Talmud/Achronim]
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.[17]]
D. Barefoot by grave:[18] [Talmud/Shulchan Aruch]
One who sinned against the deceased is required to go barefoot to the grave together with ten other people and ask forgiveness from the deceased.
Bathing Hazards:
See Volume 1 Chapter 10!
Bathroom Hazards, restrictions, superstitions, & Health directives:
See Volume 1 Chapter 11!
Bavel:
Ayin Hara:[19] [Talmud/Achronim]
The people of Bavel have to be more careful regarding Ayin Hara, more than other people of the world.
The air of Bavel:[20] [Talmud]
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[21]].
A. Netilas Yadayim after arising from one’s bed:[22] [Shulchan Aruch]
One who arises from his bed is required to wash his hands [immediately[23]] afterwards. [Some Poskim[24] rule that this applies apply even if one did not sleep at all, but simply got up from relaxing on his bed. This applies even if he lays on his bed during the day. If he laid on his bed without sleeping, he is to wash his hands one time. If he slept for 60 breaths, then he is to wash his hands three times inconsecutively, as explained in Chapter 4 Halacha 20]
B. Short bed:[25] [Rishonim/Achronim]
One who sleeps on a short bed can trigger the foot illness known as Podagra [i.e. gout].
C. Which direction should one face upon sleeping?[26] [Talmud/Shulchan Aruch Harav]
From North to South:[27] Just as it is forbidden for one to face East or West when having a bowel movement, similarly it is forbidden to sleep facing East or West with one’s wife together in bed, when one has intention to have relations.[28] Thus, one must align the bed to face from north to south [or vice versa].[29] It is proper[30] to be careful in the above even when one’s wife is not with him in the same bed.[31] [The bed is to be aligned with its head in the North and its end in the South.[32] This means that the couple are to sleep with their head to the North and feet to the south.[33]]
What to do if one is unable to align the bed from North to South?[34] If one is unable to easily align the bed in a north to south direction, then there is no prohibition for him to align his bed from East to West, as in such a case one may rely on the opinion of the Zohar[35] which holds that even initially one is required to face the bed from East to West [and not from North to South]. [Accordingly, if a couple is a guest in a room, they may sleep there even if the bed is aligned from east to west if it is difficult to maneuver or if they do not have permission to do so.[36]]
| Summary:
A married couple aligns the bed in their room from North to South. If this is difficult to accomplish, they may align the bed from East to West. [The Mekubalim however rule that one must always align the bed from East to West and so conclude some Poskim.]
Q&A Are we particular in this matter even today?[37] Yes. One is to be particular in this matter even today.
May one sleep with his feet or head towards the door of the room? It is permitted to sleep facing the door of a room in any direction that one chooses whether his head is facing the door, or his feet are facing the door. There is no known source in Judaism, neither in Halacha or in Kabbala, that restricts the sleeping directions of a person who is sleeping facing the door of a room. Furthermore, the Poskim[38] omit this topic writing any restriction in this matter within the Halachic topic of bed directions, hence solidifying that no such prohibition exists. Nonetheless, it is customary amongst many people to avoid sleeping with one’s feet vertically opposite the door due to it being similar to the direction that a corpse feet faces the opening of the room.[39] [Practically, one who has not received this custom as a family tradition is not required to start keeping it.[40] However one who has traditionally guarded this custom is to continue doing so.[41]] |
|
Segula for Male Children Placing the bed from North to South [is a Segula] for having male children.[42]
Segula for healthy pregnancy In addition to the above, placing the bed from North to South [is a Segula] for healthy pregnancies without miscarriage.[43] |
Bein Hametzarim-Hazards relating to the three-week period:
*See Volume 1 Chapter 12
Beis Midrash:
One who sleeps in a Beis Midrash:[44] [Shulchan Aruch]
One who sleeps in a Beis Midrash causes his wisdom to be torn to pieces. [Some Poskim[45] rule that this only applies regarding one who falls asleep in middle of a Torah lesson.]
Wearing a linen rope as a belt:[46] [Talmud]
One is not to wrap a wet linen rope on one’s loins due to danger.
Wearing a handkerchief rope as a belt:[47] [Achronim]
One is not to wrap a handkerchief used for blowing one’s nose around one’s body as doing so can lead to poverty.
See Volume 1 Chapter 4 Halacha 12!
Birchas Kohanim-Nesias Kapayim:[48]
A. Hatred:[49] [Kabbalah/Shulchan Aruch/Achronim]
A Kohen who hates the congregation or is hated by the congregation, it is a danger for him to perform Nesias Kapayim for that congregation. [Accordingly, it is imperative prior to performing Nesias Kapayim that the Kohen accepts upon himself to love every single Jew, and that the congregation accept upon themselves to love the Kohanim.[50]] If a Kohen is unable to remove the hatred and animosity from his heart, then he should leave the Shul [prior to Ritzei[51]].[52] There is no issue, however, for two Kohanim who hate each other to recite Birchas Kohanim together.[53]
B. Not to look at the hands of Kohanim:[54] [Talmud/Shulchan Aruch/Achronim]
The congregation is not to stare or even look at the Kohanim at the time that they recite the blessing.[55] Ideally, the prohibition is only against staring, a mere glance is permitted nonetheless the custom is to be careful to not even to look with a mere glance.[56] One who does stare at the Kohanim at this time loses damages his eyesight, being that the Divine presence is on their hands.[57] Some Poskim[58] however rule that this danger only applied during the times of the temple, however today there is no longer this danger applicable, although nonetheless the ruling still remains that one is not to stare at the Kohanim.[59] Other Poskim[60], however, rule that the danger applies even today. Whatever the case, the custom is for the Kohanim and congregation to cover themselves with a Tallis during the blessing in order so they do not see the Kohanim.[61] Likewise, even the Kohanim are not to look at their hands and in some communities are therefore accustomed to cover it with a Tallis.[62] However, in other communities they cover also their hands with the Tallis.[63]
C. Not to replicate the form of hands of the Kohanim by Nesias Kapayim:[64] [Kabbalah/Achronim]
One is not to replicate the form of hands of the Kohanim which they make by Nesias Kapayim [i.e. a total of five spaces between the fingers and two hands[65]], as doing so arouses the powers of the side of evil and draws curse upon oneself.
Birth:
See “Childbirth”
Beware from mentioning Hashems name in vain:[66] [Talmud/Shulchan Aruch/Achronim]
One must beware from mentioning G-d’s name in vain as doing so causes death and poverty.
Bloodletting [i.e. blood tests, blood donations]:[67] [Talmud/Shulchan Aruch/Achronim]
A. Days of restriction:
Weekdays of avoidance:[68] One is to only let blood on Sunday, Wednesday, and Friday, however, not on Monday, Tuesday, and Thursday.[69] [Seemingly, however, this restriction applies only to actual bloodletting, however, a blood test or blood donation may be done on any day of the week.[70]]
Dates of avoidance: Some Poskim[71] rule that one should not let blood on Rosh Chodesh Iyar, Elul, and Teves. Many other dates of avoidance have also been recorded in various sources.[72]
Erev Shavuos:[73] It is forbidden to let blood on Erev Shavuos [starting from daybreak, as will be explained].[74] This applies even to forms of bloodletting that do not release so much blood, known as Kep Zetzin.[75] [Thus, one is not to have a blood test, blood donation, or other form of blood work, done on Erev Shavuos[76], unless it involves a case of danger.[77] Likewise, one should not have a surgery on this day.[78]]
Other Erev Yom Tov:[79] Furthermore, due to this, it is customary of all Israel, due to a decree of the Sages, not to let blood on any Erev Yom Tov [from daybreak, as will be explained], and one may not swerve from this custom, and it is hence forbidden to do so.[80] However, [with exception to Hoshana Raba] this only applies to real forms of bloodletting that release much blood, however, those forms of bloodletting that do not release much blood, known as Kep Zetzin, may be done on Erev Pesach and Erev Sukkos.[81] [Thus, one may have a blood test, or other form of blood work, done on Erev Yom Tov, with exception to Erev Shavuos and Hoshana Raba, unless it involves a case of danger.[82]]
Erev last day of Pesach:[83] It is permitted to let blood on Erev Yom Tov of the last day of Pesach.[84]
The night before Yom Tov:[85] It is permitted to let blood on the night before Erev Yom Tov, with exception to Hoshana Raba as will be explained.
Hoshana Rabbah: However, it is forbidden to let blood on Erev Yom Tov of the last day of Sukkos, which is Hoshana Rabbah, and this prohibition starts from the night of Hoshana Raba.[86] This applies even to forms of bloodletting that do not release so much blood, known as Kep Zetzin.[87] [Thus, one is not to have a blood test done on Hoshana Rabbah, and is certainly to avoid giving a blood donation, or having other form of blood work done, unless it involves a case of danger.[88]]
Health directives:[89] One is not to let blood often, and is not to do so neither in the summer or the winter, but rather only a little in the months of Tishreiy and Nissan.
The age:[90] After age 50, one should not let blood at all.
B. Other restrictions:
Standing:[91] One who let blood is not to stand up immediately after doing so, but is rather to wait a little prior to standing [and if he does stand up immediately, then he is closer to death than to life[92]]. Likewise, one who lets blood in a standing position is closer to death than to life.[93]
Marital relations:[94] One is not to have marital relations on a day of bloodletting until he eats something, [and his strength returns to him] and if he does so then his blood [i.e. life] is in his hands. [Thus, one is also not to have relations after a blood test or blood donation until he eats and regains his strength.[95] Seemingly, this adherence only applies if the husband had a blood test and does not apply when the wife has had one.]
Eating from a bloodletting vessel:[96] It is forbidden to eat from vessels of the glass vessels used for bloodletting and the like.
Bathing:[97] One should not enter a hot bath after letting blood that day.
Travel and exercise:[98] One who let blood is not to travel or exert himself that day.
Eating:[99] One who lets blood should eat and drink less than what he is used to on that day.
C. A cure of the sages:[100]
Whoever lets blood and does not have the means of healing himself, the sages gave him the following advice: He should take into his hand a bad currency of a Dinar and visit a store and taste some wine to see if it is tasty to be purchased. When he comes to pay for the wine, he should offer his bad currency as payment which the stroma refused to accept. He should then visit a second store owner and do the same, until he has tasted a Revius of wine. Now, although by today’s bloodletting there is not so much of a worry, nevertheless, one can learn from this [cure] to other illnesses.
Boils:[101] [Achronim]
One who touches his head with oily hands causes boils to come to him. Likewise, one who drips onto the head of a child the water that is used to salt meat, causes boils to come to him. Such boils are not possible to be healed.
Building
Churva-Unstable building:[102] [Talmud/Rambam/Shulchan Aruch/Achronim]
It is forbidden to walk into a destroyed building [due to worry of it caving in]. One may not enter these areas on the trust that G-d will perform a miracle on his behalf.[103] [One who does so is liable for his own life.[104]]
Sealing off the window or door of a room/home:
See “Construction”
Bridges:
A. An unstable bridge:[105] [Talmud/Rambam/Shulchan Aruch/Achronim]
It is forbidden to walk on an unstable bridge [due to worry of it caving in]. One may not enter this area on the trust that G-d will perform a miracle on his behalf.[106]
B. How to travel on a bridge:[107] [Achronim]
By foot versus wagon or donkey: Some write that one is to beware from crossing a bridge by wagon and one is to only cross a bridge on foot.[108] There was once an incident in the city of Baghdad that a woman was riding on a donkey while crossing a bridge and the donkey began running wildly on the bridge causing her to fall off the bridge into the river and drown to death r”l.[109] This, however, only applies to an un-sturdy bridge, however, a bridge which is strong and secure with guard railings on both sides may be crossed even by foot.[110]
Verses to recite for protection: At the time that one crosses the bridge she should say the verse of “Vehu Rachum Yichaper Avon” and the Psalm of Yosheiv Baseiser [psalm 90].[111] Others would say the verse of [Yeshayah 43] “Ki Savor Bemayim Itecha,” and also the verse of [Chabakuk 3] Habeneharim Chara Hashem”[112]
C. Walking under a bridge:[113] [Talmud/Achronim]
If one walks under a bridge which did not have water run under it in 40 days, this can cause him to forget his Torah learning. [It is questionable whether this applies only to one who passes and walks under the bridge or even to a person who stands under it.[114]]
Bris Mila-Circumcision hazards, restrictions & Segulos:
A. A Bris on a cloudy day:[115] [Talmud/Achronim]
It is dangerous to circumcise a child on a cloudy day, and hence in previous times people would push off the circumcision if it was a cloudy day.[116] Nonetheless, today the populace is no longer careful in this matter, and therefore it is permitted and an obligation to circumcise a child even on cloudy day.[117]
B. Choosing a Mohel:[118] [Sefer Chassidim/Achronim]
A Mohel should only be chosen due to his expertise and not due to one’s friendship with him, unless the friend is in truth also an expert.
C. Circumcising two babies at same time: [Achronim]
When circumcising two babies on the same day, some Poskim[119] 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[120], however, rule it is permitted to do so. Practically, the custom is like the former opinion.[121]
D. Circumcising twins on same day:[122] [Achronim]
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].
E. Being a Sandek for two sons of a father:[123] [Tzavah of Rav Yehuda Hachassid/Achronim]
A person should not be a Sandek for more than one son of an individual, unless the previous son has died r”l. [This is practiced even today.[124] Some are stringent in this even if the child has died.[125] If one is unsure if a person has already been honored to be the Sandek for one of his sons, he is to be stringent.[126]]
Father of child: Some Poskim[127] rule that this restriction applies even to the father of the child that he should not be a Sandek for more than one of his sons. Other Poskim[128], however, rule that there is no issue for a father [and some say even other relatives[129]] to be a Sandek for more than one of his sons.
Is the prohibition on the Sandek himself: Some Poskim[130] rule that this prohibition only applies to the father of the child, that he may not honor the same person to be Sandek twice. However, if a person was offered to be Sandek for a second son, then there is no prohibition for him to take it. Other Poskim[131], however, rule that the worry applies both to the father of the child and to the Sandek himself, and hence he is to refuse being Sandek for more than one child.
Rav of city: Some Poskim[132] permit to make an exception for the Rav of the community, that he may be Sandek for more than one son of the same father. Other Poskim[133], however, are stringent even in such a case.
F. Being a Sandek more than once:[134] [Achronim]
There is no issue with being a Sandek more than once. [However, some Poskim[135] are stringent in this matter.]
*F. Lighting a candle:[136] [Shulchan Aruch]
It is customary to light a candle at the time of the Bris Mila. [Some are accustomed to light a candle near the child starting right after the birth of a boy in order to protect from Mazikin. This applies especially the night before the Bris.[137]]
G. Placing a chicken near the bed:[138] [Achronim]
Some are accustomed to placing a chicken under the bed of the baby on the night before the Bris in order to protect him from Mazikin.
H. Metzitza:[139] [Shulchan Aruch]
Metzitza must be performed in order to suck out the blood from the distanced areas of the limb in order to prevent danger to the child.
I. Swallowing the foreskin: [Achronim]
There are barren women who are accustomed to swallow the circumcised foreskin after dipping it honey as a Segula for having children.[140] The Poskim[141], however, vehemently opposed this custom and it is to be abolished.
J. Bamboo reeds: [Talmud/Shulchan Aruch]
One may not slaughter with a bamboo reed.[142] [Some Poskim[143] rule that even Bedieved it is invalid. Other Poskim[144], however, rule that it is valid Bedieved.]
K. Kvaterin:[145] [Achronim]
A pregnant woman should not be a Kvaterin. However, some Poskim[146] rule that this only applies if her pregnancy is recognizable.
L. Two siblings which died after Mila:[147]
Maternal siblings: A woman who has had two sons who have died after circumcision, is not to circumcise a third son, until he is much older and stronger. This applies even if the sons are not all from the same fathers.[148]
Paternal siblings: Likewise, a man who has had two sons who have died after circumcision, is not to circumcise a third son, until he is much older and stronger. This applies even if the sons are not all from the same mothers. However, some Poskim[149] rule that this worry only applies to maternal siblings and not to paternal siblings. Practically, one is to be stringent.[150]
Third child lived:[151] If the third child was already circumcised and lived, then it is possible that the danger no longer applies.
M. Two cousins which died after Mila:[152]
Two sisters which each have a son who have died after circumcision, the other sisters are not to circumcise their son, until he is much older and stronger.
N. Traveling:[153]
One is not to travel with a circumcised baby until three days after the circumcision.
Brothers:
Married siblings living in the same city:
See “Location of living”
Avoiding buying a broom in Nissan:[154] [Achronim]
Some families carry a family tradition to avoid buying a broom in the month of Nissan. [While such families who received such a tradition may and should honor it, it is not obligatory for others to follow.]
See Volume 1 Chapter 13!
__________________________________________________________________________
[1] Sefer Zechira; Sefer Shemiras Haguf Vihanefesh [Lerner] 148:3
[2] See Admur 343:5; Rama Y.D. 81:7 and Shach 81:26; Elya Raba 343:3; Chagiga 9b regarding the mother of Acher; See Sefer Shemiras Haguf Vihanefesh [Lerner] 147:2 footnote 6
[3] Devash Lifi of Chida Mareches Yud 18; Shemiras Hanefesh 287; Sefer Shemiras Haguf Vihanefesh [Lerner] 149
[4] Sefer Chassidim 469; Sefer Zechira; Shemiras Hanefesh 136; Kaf Hachaim 116:181; Sefer Shemiras Haguf Vihanefesh [Lerner] 148:2
[5] Shelah Hakadosh; Shemiras Hanefesh 102; Kaf Hachaim 116:170; Sefer Shemiras Haguf Vihanefesh [Lerner] 148:1
[6] Pischeiy Teshuvah 352:2; Yalkut HaReuveini Parshas Mikeitz; Kaf Hachaim 116:138
[7] Kaf Hachaim 116:139; See Sefer Chassidim 334; Shemiras Hanefesh 180
[8] Tziporen Shamir 186; Kaf Hachaim 116:107; Sefer Shemiras Haguf Vihanefesh [Lerner] 145:1
[9] Kaf Hachaim 116:94; Sefer Shemiras Haguf Vihanefesh [Lerner] 224:2-4
[10] Chulin 16b
The reason: Some say that this is because pieces of the reed could potentially break off and cause him injury, or an invalid slaughter. [Rashi ibid] Others rule it is because of Ruach Ra’ah. [Yerushalmi; Beis Yosef 6]
[11] Baal Haittur, based on Rashi Chulin ibid
[12] Beis Yosef ibid in name of Yerushalmi
[13] Peri Chadash 11:9; Kaf Hachaim 116:92
[14] Admur Shemiras Guf Vinefesh Halacha 11; Peri Chadash 11:9
[15] Admur Hilchos Shemiras Haguf V’Nefesh 9; Pesachim 111a; Rashbam Pesachim ibid; Siddur Yaavetz in Beis Nesivos 9; Ben Ish Chaiy Pinchas 2:11; Atzei Haolah Y.D. 116:28; Sefer Shemiras Haguf Vihanefesh [Lerner] 106:1
[16] Pesachim 112b; Peri Chadash Y.D. 116:9
[17] Darkei Teshuvah 116:9
[18] Admur 606:5; Michaber 606:2; Yuma 87a; Chagiga 16b; 22b; Makos 5b
[19] Ben Ish Chaiy Pinchas 2:13 based on Gemara
[20] Sanhedrin 109a; See Maharsha ibid and Sefer Shemiras Haguf Vihanefesh [Lerner] 266 [Vol. 2 p. 757] footnote 1
[21] Rashi Sanhedrin ibid
[22] Admur Kama 4:18; Michaber and Beis Yosef 4:18; Abudarham in name of Tashbeitz; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 28
[23] Elya Raba 4:12; Peri Megadim 4:18; Kaf Hachaim 4:63; M”B 4:38; See Seder Hayom; Magen Avraham 4:18; Omitted by Admur. Vetzaruch Iyun.
[24] Ketzos Hashulchan 1 supplements page 82; However, see Oholei Shem 5 p. 133 for an article of Rav Axelrod on this subject, and that he argues on his conclusion. However, in my opinion, the Ketzos Hashulchan seems to be more in the correct.
Background: It is unclear from the wording of Admur “one who arises from his bed” whether it refers to one who has slept or not. It seemingly cannot refer to one who slept for 60 breaths as in such a case he is required to wash his hands three times inconsecutively, as stated in 4:15 [see Chapter 4 Halacha 20], while here Admur clearly rules one only needs to wash his hands one time. Thus, it must either refer to one who did not sleep at all, or slept for less than 60 breaths. This is similar to the law that one who entered a bathroom must wash his hands even if he did not do his needs. The Ketzos Hashulchan concludes it must refer to even one who did not sleep at all. [Ketzos Hashulchan ibid; See however M”B 4:39 who explains that arising from the bed is an exception and hence requires washing three times. This implies that the M”B learns the above Halacha in Shulchan Aruch to refer to one that slept for 60 breaths.]
[25] Kol Bo 118; Chupas Eliyahu Raba in end of Reishis Chochmah 3 and 10; Sefer Zechira; Shemiras Hanefesh 113; Taharas Nefesh; Kaf Hachaim O.C. 231:4; Y.D. 116:171; Sefer Shemiras Haguf Vihanefesh [Lerner] 117:3
[26] Admur Kama 3:9-10. Michaber 3:6; Omitted in Basra and Siddur; See Siddur Yaavetz Mosach Hashabbos Mitos Kesef 4:2 Part 2; Taharas Yisrael 240:89; Sheyikadesh Atzmo [Nachmanson-2015] p. 328-334
[27] Admur Kama 3:9; Michaber 3:6 and 240:17; Rambam Beis Habechira 7:9; based on Rashi Brachos 5b; Reply of Rebbe Rayatz to Rav Chadakov, printed in Kuntrus Ateres Zikeinim , brought in Sheyikadesh Atzmo 28 footnote 4
Other Opinions: The M”A 3:7 and Admur 3:10 brings the Zohar who rules the bed is to be aligned from East to West. The Arizal in Shaar Hamitzvos, and Rama 3 [Harav Menachem Ezaryah], rule like the Zohar. So also concludes Birkeiy Yosef 3:2 stating that even Rashi retracted this ruling in his Sefer Likkutei Pardes. So rules also Shev Yaakov 3 like Zohar; The Olas Tamid 3:6 concludes that one may follow whichever opinion he chooses; Kaf Hachaim 3:16 concludes one is to follow the Zohar and Arizal; The custom of the Munkatcher was like the Zohar. [Darkei Chaim Veshalom 344]; Vayeishev Hayam 2 concludes that most Poskim rule like the Zohar. The M”B 3:11 and Piskeiy Teshuvos 240:31 rule like Admur that one is to initially place it from North to South.
Regarding why we prohibit marital relations from East to West [According to Admur] even though it is surrounded by walls: This question is addressed by the Levush and Olas Tamid 3:6. The M”A 3:7 explains that in a bedroom the Shechinah resides, in contrast to a bathroom, and hence one must beware of the above despite there being walls. Alternatively, since the only way to have marital relations is within a house therefore the law applies.
Placing the bed from North to South [is a Segula] for having male children: The Talmud and Poskim record that placing the bed from North to South is a Segula for having male children [Rebbe Chama Bar Rebbe Chanina in Brachos 5a in the name of Rebbe Yitzchak; Levush 240:17; Olas Tamid 3:6] This is based on the verse “And in the North their stomach will be filled and they will be satisfied with male offspring.” [Psalms 17:14; brought in Brachos ibid] See Piskeiy Teshuvos 240 footnote 235; Sheyikadesh Atzmo 28:1; See however Igeres Hakodesh of the Ramban Chapter 3 who interprets this statement to be not literal, as certainly the position of the bed does not affect male childbirth and rather it refers to other aspects
[28] The reason: The reason for this is because [it is not honorable to] the Divine presence, [which] is found in the West, and faces the East. [See Rashi ibid; Admur Basra 3:6 and Kama 3:7]
[29] The wording in Admur ibid [which is the wording of Rashi] is “that the head of the bed and its end be aligned one end at the North and the other at the South.” Vetzaruch Iyun at this seemingly superfluous wording.
[30] Lit. Nachon
[31] Admur ibid; Michaber ibid; Rambam ibid; Beis Yosef 3; Darkei Moshe 240:3; Perisha 240:23
Other opinions: Some Poskim rule that the above is only proper if the person is sleeping without clothing. [M”B 3:12 in name of Artzos Hachaim] Others are lenient in all cases. [See Sheyikadesh Atzmo 28 footnote 4]
[32] Michaber 240:17; M”B 3:11 in name of Lechem Chamudos; Maadanei Yom Tov on Rosh Brachos 1:50
[33] Sheyikadesh Atzmo 28:1
[34] Admur Kama 3:10
[35] Parshas Bamidbar brought in Bach, and in Or Tzadikim 27:12; Arizal in Shaar Hamitzvos Bereishis
Which end is placed by the East and which by the West? Some rule that the bed must be from East to West, with its head by East and its legs [end] by West. [Arizal in Shaar Hamitzvos Bereishis, brought in M”A 3:7; M”B 3:11, Kaf Hachaim 240:95; implication of the wording of Admur ibid-Sheyikadesh Atzmo 28:3]. However, other Poskim rule that the head is to be by the west and feet by the East. [Ramah 3, brought in M”A 3:7; M”B 3:11; Siddur Yaavetz]
The reason behind the Kabalistic ruling: The Arizal [Shaar Hamitzvos Bereishis] explains that this alignment corresponds to the directions that Adam was created in, as well as the positioning of the Primordial man of Atzilus, of which the head is by the East which corresponds to Daas, while the feet are by the West. The right hand faces the South which is Chesed and the left-hand faces North which is Gevurah. [Brought in Kaf Hachaim 3:16]
[36] Sheyikadesh Atzmo 28:2
[37] Rav Asher Lemel Cohen, and so is evident from all Poskim ibid that discuss the Halacha. However see Hagahos Kneses Hagedola 3:4 that today the world is no longer accustomed to being careful in this.
[38] See Kama 3:9-10. Michaber 3:6; Omitted in Basra
[39] See Poskim in Nitei Gavriel 5:1 footnote 4; Custom of many; Heard from Harav Eliyahu Landau; Harav A.L. Kohen; Darkei Chesed p. 32 that so was done to the Rebbe Rashab; Gesher Hachaim p. 20
[40] This is the traditional ruling regarding all matters that are not Halachically based, that one cannot enforce their practice upon others.
[41] Rav Eliyahu Landau and Rav Kohen ibid
The reason: As even customs that have no written source are customarily respected, such as the custom of pregnant woman not to enter a cemetery [see Minchas Yitzchak 10:42; Nitei Gavriel Aveilus 2:84-4; Our Sefer on Rosh Hashanah Supplement “Visiting a cemetery” Halacha 22]; or the custom not to step over a child, or not to allow a child to look in the mirror until he grows teeth. [see Beir Moshe 36]; or the custom not to have two people dress a child or not to place a candle on the floor. [Rav Eliyahu Landau]
[42] Brachos 5a [stated by Rebbe Chama Bar Rebbe Chanina in the name of Rebbe Yitzchak]; Levush 240:17; Olas Tamid 3:6; This is based on the verse “And in the North their stomach will be filled, and they will be satisfied with male offspring.” [Psalms 17:4 ; brought in Brachos ibid]
[43] Brachos 5a [stated by Rav Nachman the son of Yitzchak]; This is learned from a juxtaposition with the verse: “And her days were complete to give birth and she had twins in her stomach”
[44] Michaber Y.D. 246:16; Sefer Shemiras Haguf Vihanefesh [Lerner] 88:1-2; See Admur Hilchos Talmud Torah 4:12
[45] Aruch Hashulchan 246:33
[46] Bava Metzia 113b; Beis Baruch 1:38; Sefer Shemiras Haguf Vihanefesh [Lerner] 72:1
[47] Divrei Yitzchak 111; Sefer Shemiras Haguf Vihanefesh [Lerner] 72:2
[48] See Sefer Shemiras Haguf Vihanefesh [Lerner] 79:1-4
[49] Admur 128:19; M”A 128:18; Zohar 3:147; Elya Raba 128:26; Aruch Hashulchan 128:21; Kitzur SHU”A 100:8; M”B 128:37; Kaf Hachaim 128:75; Hagahos Chasam Sofer on M”A 128:13; Sefer Shemiras Haguf Vihanefesh [Lerner] 79:1; Piskeiy Teshuvos 128; See Likkutei Sichos 13:137 and 27:89
[50] Aruch Hashulchan 128:21; Kitzur SHU”A 100:8; M”B 128:37; Kaf Hachaim 128:75
[51] M”B 128:37
[52] Admur ibid in parentheses.
[53] Admur ibid; M”A 128:13 in name of Maharam Mintz 12; Peri Chadash 128:10; Beir Heiytiv 128:15
[54] See Admur 128:36; Kaf Hachaim 128:142; Piskeiy Teshuvos 128:55; Sefer Shemiras Haguf Vihanefesh [Lerner] 79:2
[55] Admur 128:36; Michaber 128:23; Chagiga 16a; Yerushalmi Megillah 4:8; M”A 128:35; M”B 128:89
[56] Admur ibid; M”A 128:35; M”B 128:89; Igros Kodesh 1:28
[57] Chagiga ibid; Rashi Megillah 24b
[58] See Admur ibid; M”A 128:35; Taz 128:19; Beis Yosef 128; Perisha 128; Tosafus Chagiga ibid; M”B 128:89
[59] The reason: In order to prevent Hesech Hadas. [Admur ibid; M”A ibid; Taz ibid; Tosafus in name of Yerushalmi ibid] Alternatively, this is done in memory of the temple in which even a mere look was forbidden due to the fact that the divine presence rested on their hands. [M”A ibid]
[60] Rashi Chagiga ibid; Rav Ovadia Bartenura Megillah 4:7; Kaf Hachaim 128:141
[61] So rule regarding Kohanim: Admur ibid; Rama 128:23; So rule regarding congregation if the Kohanim have their hands outside of the Tallis: Admur ibid; Taz 128:28; Darkei Moshe 128:15; Regarding congregation covering if Kohanim cover their hands: Darkei Moshe 128; M”B 128:92; Taz 128; Kaf Hachaim 128:142 [Although this is not required from the letter of the law when the Kohanim cover their hands, some have written that it is proper to be done anyways. From Admur it is implied that the people only cover face if the Kohanim do not cover their hands, while when the Kohanim also cover their hands than the people do not have to cover their face. So rules also Piskeiy Teshuvah that one only needs to cover face if the hands of the Kohanim are not covered. However, the Kaf Hachaim rules that it is proper to cover ones face even when he the Kohanim do cover their hands, and so rules the Piskeiy Teshuvos.]
Other opinions: Some Poskim ruled that since the blessing must be said face to face, therefore neither the priests nor the congregation should cover their faces with the Tallis. [Siddur Yaavetz]
[62] 2nd and preferred custom in Admur ibid; 1st custom in Rama 128:23; M”B 128:91; Kaf Hachaim 128:141; Minchas Elazar 3:56
[63] 1st custom in Admur ibid; 2nd custom in Rama 128:23; M”B 128:91; Kaf Hachaim 128:143; Aruch Hashulchan 128:36 and 43
[64] Ataz 128:12 in name of Zohar Parshas Naso p. 145; Kaf Hachaim 128:79; Sefer Shemiras Haguf Vihanefesh [Lerner]79:4
[65] See Michaber 128:12
[66] Admur 156:2; Michaber Y.D. 334:37 and 43; Nedarim 7b
[67] See Sefer Shemiras Haguf Vihanefesh [Lerner] 133 footnote 2 in length for dates of avoidance.
[68] Admur Hilchos Shemiras Haguf V’Nefesh 5; Shabbos 129b
[69] The reason: On Monday and Thursday, one should not let blood being that on this day the heavenly tribunal sits in judgment and remembers one’s sins and therefore it is dangerous to do so. Likewise, on Tuesday one should not let blood being that on this day the constellation of Maadim shines. [Shabbos ibid]
[70] The reason: As seemingly even according to the Talmud and Alter Rebbe this danger only applies when one releases a copious amount of blood as was done by bloodletting in which up to 40% of one’s blood volume was removed, and it was considered a serious medical condition that had to be properly supervising and dealt with. This is opposed to giving a blood donation in which case only about 8% of one’s blood is removed, and certainly cannot be compared to a blood test which removes around only 30 ml of blood. Now, although we find regarding Erev Shavuos that one should not do even a type of bloodletting that releases less blood than normal, and therefore the Poskim write that one should not have a blood test or donate blood on Shavuos, nonetheless, we cannot assume that the same applies here especially when Admur who recorded the above ruling regarding Erev Shavuos does not record it here regarding Mondays, Tuesdays, and Thursdays. Furthermore, as the Talmud itself establishes there, regarding these matters we follow the public custom and since the public is certainly not accustomed to avoiding blood tests and the like on Mondays, Tuesdays, and Thursdays, therefore there is no danger involved and it may be done. [See Tzitz Eliezer 12:46]
[71] Taz Y.D. 116:6 as a Kabbalah From Rebbe Yehuda Hachassid
[72] Not to blood let in Tamuz, Elul and Shevat: Azharos Nosafos of Rav Yehuda Hachassid
Not to blood let on the following dates: 17th Cheshvan, 5th Shevat, 20th Adar, 25th Nissan, 29th Iyar, 16th and 27th of Sivan, 25th and 26th Tamuz, 20th and 26th of Av, 12th of Elul] [Sefer Zechira; Kav Hayashar 32; Moed Lekol Chaiy 26:2]; See Sefer Shemiras Haguf Vihanefesh [Lerner] 133 footnote 2
First five days of the month: The first five days which are in close approximation to the renewal of the moon [i.e. the first five days of the month] are considered a danger and have bad Mazal. Hence one should not travel by ship on these days, and should not perform work during these days. [Chinuch Mitzvah 403; Rebbe Akiva Eiger Y.D. 116: 5; Shaareiy Teshuvah O.C. 426]
[73] See Admur 468:22-23; Shabbos 129b; Imreiy Yaakov 10:22; Tzitz Eliezer 12:46
[74] Admur 468:22; Shabbos 129b; M”A 468:15; Taz 468:7; Darkei Moshe 468:3; Kol Bo 58 in name of Maharam
The reason: As on the day of Shavuos, before Matan Torah, a spirit called Tavuach came and said that if the Jewish people do not accept the Torah he will slaughter them, their blood and flesh. Therefore, there is an everlasting danger in every generation to let blood on this day, which is Erev Shavuos. [Admur and Poskim ibid]
[75] Admur 468:23; Chok Yaakov 468:15
The reason: As since on Erev Shavuos the prohibition is due to actual danger, and not due to a mere decree as on a regular Erev Yom Tov, therefore one is to beware even by this form of bloodletting. [Admur ibid; Chok Yaakov ibid]
[76] Tzitz Eliezer ibid; Nitei Gavriel 8:3 based on Admur 468:23; Sefer Shemiras Haguf Vihanefesh [Lerner] 133:3
[77] P”M 468 A”A 23; Elya Raba 493:19; Tzitz Eliezer ibid
[78] Tzitz Eliezer ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 133:3
[79] Admur 468:22; Rama 468:10; Mahariy Viyal 19; Sefer Shemiras Haguf Vihanefesh [Lerner] 133:1; See Rivivos Efraim 1:340 regarding Erev Rosh Hashanah and Erev Yom Kippur
[80] The reason: As on the day of Shavuos, before Matan Torah, a spirit called Tavuach came and said that if the Jewish people do not accept the Torah he will slaughter them, their blood and flesh. Therefore, there is an everlasting danger in every generation to let blood on this day, which is Erev Shavuos, and the sages decreed against doing so on any Erev Yom Tov, due to Erev Shavuos. [Admur 468:22; Shabbos 129b; M”A 468:15; Taz 468:7; Darkei Moshe 468:3; Kol Bo 58 in name of Maharam]
[81] Admur 468:23; M”A ibid in name of Maharil
The reason: As these days are only forbidden in bloodletting due to a mere decree. [Admur ibid]
[82] Rivivos Efraim 1:340; Nitei Gavriel 8:3 based on Admur 468:23; Sefer Shemiras Haguf Vihanefesh [Lerner] 133:3
Other opinions: Some Poskim are stringent to prohibit all blood work on every Erev Yom Tov. [See Tzitz Eliezer ibid; Toras Hayoledes 46:4; See Sefer Shemiras Haguf Vihanefesh [Lerner] 133:3 footnote 4
[83] Admur 468:22; M”A 468:15; Taz 468:7; Implication of Kol Bo 58
[84] The reason: As it is all one Holiday [i.e. all 7 days of Pesach] and is hence not considered Erev Yom Tov, but rather the middle of Yom Tov. [Admur ibid; Poskim ibid; See Admur 490:12]
[85] Admur 468:23; M”A 468:15
[86] Admur 468:23; M”A 468:15; Darkei Moshe ibid; Kol Bo ibid
The reason: It is forbidden to let blood on the day of Hoshana Raba being that is it is an actual Erev Yom Tov, being that Shemini Atzeres is its own Holiday regarding a number of matters. [Admur ibid; Darkei Moshe ibid; Kol Bo ibid] Furthermore, it is forbidden to let blood even the night before, on the night of Hoshana Raba being that Hoshanah Raba is a time of judgment. [Admur ibid; M”A ibid; See Michaber 664; Rosh Hashanah 4a]
[87] Admur 468:23; M”A 468:15 in name of Maharil
The reason: As Hoshana Raba is a day of judgement. [Admur ibid; M”A ibid]
[88] See Nitei Gavriel 8:3 regarding Erev Shavuos based on Admur 468:23
[89] Rambam Deios 4:18
[90] Rambam Deios 4:18
[91] Admur Hilchos Shemiras Haguf V’Nefesh 5; Shabbos 129b “There are five things that if a person does them, he is closer to death than to life and they are the following…”; Peri Chadash Y.D. 116:9; Kaf Hachaim 116:89
[92] Shabbos 129b; Kaf Hachaim 116:89
[93] Chupas Eliyahu Raba Shaar Gimel; Sefer Shemiras Haguf Vihanefesh [Lerner] 25
[94] Admur Hilchos Shemiras Haguf V’Nefesh 5; Michaber 240:15; Tur O.C. 240:15 and E.H. 25:2; Niddah 17a; Gittin 70a; Sheyikadesh Atzmo 2:2
[95] Darkei Taharah p. 212; Upikadeta Navecha 4:38; Sheyikadesh Atzmo ibid
[96] Michaber Y.D. 116:6
[97] Rambam Deios 4:18
[98] Rambam Deios 4:18
[99] Rambam Deios 4:18
[100] Admur 156:20; M”A 156:2; Shabbos 129a
[101] Shemiras Hanefesh 115; Kaf Hachaim 116:173
[102] Admur Shemiras Guf Vinefesh Halacha 6 and 90:5; Shach 116:5; Rambam Rotzeiach 12:6; Brachos 3a; Peri Chadash 116:47; Sefer Chassidim675; Lechem Hapanim 116:4; Beis Lechem Yehuda 116:7; Chochmas Moshe 68:4; Kaf Hachaim 116:47; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:1
[103] Admur 156:19; Shabbos 32a
The reason: As perhaps G-d will not do a miracle on his behalf, and even if he does it takes away from his merits. [Admur ibid]
[104] Sefer Chassidim 675
[105] Admur Shemiras Guf Vinefesh Halacha 6; Rama Y.D. 116:5; Shach 116:5; Rambam Rotzeiach 12:6; Brachos 3a; Peri Chadash 116:47; Lechem Hapanim 116:4; Beis Lechem Yehuda 116:7; Chochmas Moshe 68:4; Kitzur SHU”A 33:7; Kaf Hachaim 116:47; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:1
[106] Admur 156:19; Shabbos 32a
The reason: As perhaps G-d will not do a miracle on his behalf, and even if he does it takes away from his merits. [Admur ibid]
[107] Kaf Hachaim 116:48; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:2
[108] Tzavaas Reb Sheptil [son of Shlah Hakadosh]; Beis Lechem Yehuda 116:7; Kaf Hachaim ibid; Aruch Hashulchan 116:13; Mishmeres Shalom 5; Darkei Teshuvah 116:63
The reason: The reason for this is because the Satan prosecutes against the person at a time of danger. [Poskim ibid]
[109] Zivcheiy Tzedek 116:33; Kaf Hachaim ibid
[110] Shulchan Chaiy 63:2
[111] Lechem Hapanim 116:4; Beis Lechem Yehuda 116:7; Kaf Hachaim ibid
[112] Yifei Laleiv 3:7 in name of Rav Yaakov Falagi; Kaf Hachaim ibid
[113] Horioyos 13b; Aruch Hashulchan 2:6; Sefer Shemiras Haguf Vihanefesh [Lerner] 104
[114] Sefer Zikaron 2:16
[115] See Igros Kodesh 6:196; 9:79; Shulchan Menachem 5:116
[116] Rav Papa in Yevamos 72a; Beis Yosef Y.D. 262 in name of Ritva on Yevamos ibid in name of Ra’ah
[117] Setimas Kol Haposkim who all omit this law of Yoma Deiva [i.e. Michaber in his Shulchan Aruch; Rif, Rambam, Rosh]
Other opinions: Some Poskim rule that one who desires to be stringent and not rely on Shomer Pesaim Hashem, may delay the Bris if it is a cloudy day. [Beis Yosef Y.D. 262 in name of Ritva on Yevamos ibid in name of Ra’ah]
[118] Sefer Chassidim 973; Shemiras Hanefesh 138; Kaf Hachaim 116:183; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:1
[119] Perisha E.H. 62, brought in Chelkas Mechokeik 62:3, as rules Rama E.H. 62:2 regarding a Chupah
[120] Michaber and Rama Y.D. 265:5; Taz 265, brought in Chelkas Mechokeik 62:3
[121] See Pesakim Uteshuvos 265:18
[122] 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
[123] Tzavaas Rebbe Yehuda Hachassid 40 [or 35 or 42, depending on print]; Pischeiy Teshuvah Y.D. 265:15; Shemiras Hanefesh 138; Kaf Hachaim 116:183; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:2-8
[124] Other opinions: Some write that in today’s times we no longer suspect for the above matter and hence one may be a Sandek for two children of the same father. [Shemiras Hanefesh 139; Kaf Hachaim ibid; See Noda Beyehuda Kama Y.D. 86; Yechaveh Daas 3:77; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:10]
[125] See Shivim Temarim ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:7
[126] Shivim Temarim ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:8
[127] Chasam Sofer O.C. 158 [that so is the custom, although he questions this on the basis that a Kohen may withhold his Matanos for himself]; Igros Kodesh 12:444 [in answer to Rav Meir Avtzon a”h who wanted to be a Sandek a second time by one of his sons Mila; Shevach Habris 17:6
[128] Migdal Oz 9:5; Siddur Yaavetz; Shivim Temarim on Tzavah Os 40; Yad Shaul Y.D. 265; Zecher Dovid 1:75; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:5
[129] Yad Shaul Y.D. 265 [i.e. grandfather and other relatives]; However, see Shivim Temarim ibid who negates this and says the allowance is only for the father; See Sefer Shemiras Haguf Vihanefesh [Lerner] 150:6 footnote 9
[130] Yad Shaul Y.D. 265; Mili Dechassidusa
[131] Shivim Temarim 12
[132] Noda Beyehuda Kama Y.D. 86; Chasam Sofer O.C. 158; Shaareiy Teshuvah O.C. 551:3; Y.D. 265:14; Chasam Sofer; Mili Dechassidusa 40
[133] Shivim Temarim 12
[134] Shach Y.D. 265:22; Pesach Eiynayim Yuma 67; Birkeiy Yosef 265:19; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:9
[135] Beis Dovid, brought in Birkeiy Yosef ibid
[136] Rama Y.D. 265:5; Shach 265:21; Tosafus Sanhedrin 32b; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:11
[137] Zecher David 1:22; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:11
[138] Zecher David 1:22; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:11
[139] Michaber Y.D. 264:3; Admur 328:54; 331:1; Shabbos 133b
[140] Sefer Mareh Hayeladim Mareches Hei Os 10; Custom recorded in Machaneh Yisrael 84, Rashbash 518; Yifei Mareh p. 240
The reason for its allowance: As some Poskim [Raavad Machalos Assuros 2:3; Ran Kesubos 24b; Ramban Vayikra 11:3 and Chidushim Kesubos 60b; Rashba Teshuvah 1:364, 3:257 and Chidushim Kesubos 60b; Implication of Tosafus Kesubos 60a; Rosh Kesubos 5:19, although is Rabbinically forbidden to cut off body and eat in his opinion; See Taz Y.D. 79:3 in opinion of Rosh; Peri Chadash 79:6 in opinion of Michaber and Tur who omitted the prohibition, and so is his conclusion Lehalacha; See Rashbash ibid] rule that there is no prohibition against eating human flesh. [Machaneh Yisrael 84]
[141] Shulchan Gavoa 79:7; Machaneh Yisrael 84; Rashbash 518; Machazik Bracha 79:2; Zivcheiy Tzedek 79:15; Darkei Teshuvah 79:15; Ben Ish Chaiy Emor 2:5; Kaf Hachaim 79:12; Sova Semachos [Y. Yosef] 2:8 footnote 15; 60:15; Otzer Habris Shaar 3 chapter 3:13; Sefer Rafael Hamalach; Or Torah Vol. 398:38
The reason: As a) One is required to bury the Arla in earth. [Michaber Y.D. 260:10; Tur 265; Beis Yosef 265; Pirkei Derebbe Eliezer 29; Targum Yonason Bamidbar 23:10; Baal Haturim Bamidbar 23:10; Zohar Lech Lecha 91a; Yireim 402; Hagahos Maimanis Mila 3:5; Rikanti 599; Rokeiach; Ittur; Hamanhig; Or Zarua; Abudarham; Rashal Yevamos 8:4; Levush 265; Shelah Chulin 91 in name of Tolas Yaakov; Tzeror Hamor Lech Lecha and Ki Seitzei; Hagahos Maharash Vital Shaar Mamarei Chazal Shabbos 2; Sefer Bnei David Tazria 9; Nehar Afarsimon O.C. 27; Otzer Habris 3:15-22; Pesakim Uteshuvos 265:25] b) Some Poskim rule that it is Biblically forbidden to eat human flesh. [Rama 79:1; Darkei Moshe 79:2; Bach 79; Rambam Machalos Assuros 2:3; Maggid Mishneh on Rambam ibid; Ritva Kesubos 60a; Ran Kesubos 60a; Reah, brought in Shita Mekubetzes Kesubos 60b [transgresses Biblical negative command]; Taz Y.D. 79:3; Shach Y.D. 81:3; Kneses Hagedola 79:5; Lechem Chamudos 79:1; Erech Hashulchan 79:1; Peri Toar 79:3; Karban Aron Shemini; Ben Ish Chaiy Emor 2:5; Kaf Hachaim Y.D. 79:9; and 12; Halichos Olam 6:221; Malbim Vayikra 11:4]
[142] Michaber Y.D. 264:2; Chulin 16b; Sefer Shemiras Haguf Vihanefesh [Lerner] 151:2;224:2
The reason: Some say that this is because pieces of the reed could potentially break off and cause him injury, or an invalid slaughter. [Rashi ibid] Others rule it is because of Ruach Ra’ah. [Yerushalmi; Beis Yosef 6]
[143] Baal Haittur, based on Rashi Chulin ibid
[144] Beis Yosef ibid in name of Yerushalmi
[145] Bris Avos 5:26; Likkutei Sichos 22:56-58; Sefer Shemiras Haguf Vihanefesh [Lerner] 152:1; See Shevach Habris 1:17 and footnote 29
[146] Minchas Elazar on Sefer Zocher Habris; Sefer Shemiras Haguf Vihanefesh [Lerner] 152:2
[147] Michaber Y.D. 263:2-3; Sefer Shemiras Haguf Vihanefesh [Lerner] 153:1-2
[148] Michaber Y.D. 263:2
[149] Agudah, brought in Rama Y.D. 263:3
[150] Rama ibid; Shvus Yaakov 1:79
[151] Maharit; Reb Akiva Eiger 263; Gilyon Maharsha 263; Sefer Shemiras Haguf Vihanefesh [Lerner] 153:5
[152] Michaber Y.D. 263: 3; See Shvus Yaakov 1:79; Birkeiy Yosef 263; Gilyon Mahrsha; Pischeiy Teshuvah 263:7; Sefer Shemiras Haguf Vihanefesh [Lerner] 153:3
[153] Nedarim 31b; See Aruch Hashulchan 263:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 153:6 footnote 8
[154] Darkei Teshuvah 179:23 in name of Shaar Shlomo 47
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