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Walking under a camel or saddle of a camel:[1] [Talmud/Achronim]
If one walks under a camel or saddle of a camel, this can cause him to forget his Torah learning. [It is questionable whether this applies only to one who passes and walks under or even to a person who stands under it.[2]]
A. Not to blow out candles with one’s mouth:[3] [Rishonim/Achronim]
The Sages state that one is not to blow out a candle with his mouth, and one who does so is held liable for self-affliction.[4] [Thus, one is to be careful to not blow out a candle with one’s mouth but rather with one’s hand, and the like.[5] Accordingly, when blowing out candles on a birthday cake, one is not to use his mouth to blow it out. Nonetheless, those who are not careful in the above, seemingly do not have to be protested, and on them we would apply the statement of “Shomer Pesaim Hashem” that Hashem guards the fools.[6]]
For the sake of a Mitzvah:[7] Those women who blow out the Shabbos candle using their mouth[8], may continue to do so, as one who guards a Mitzvah knows no evil.
B. Candles on floor of room:[9] [Sichas Nashim]
Some carry a tradition of avoiding placing a candle on the floor in order to avoid performing a matter that is done for the dead. [While such families who received such a tradition may and should honor it, it is not obligatory for others to follow.]
C. Not to stand naked before a candle:[10] [Shulchan Aruch/Shulchan Aruch Harav/Achronim]
One is not to stand [completely[11]] naked in front of a candle, as all that stand [completely] naked before a candle become Nichfeh [i.e. epileptics]. [Nevertheless, in the Poskim we find a number of disclaimers towards this warning: If one is not completely naked and has on even one piece of clothing on a minority part of his body, then there is no danger.[12] Some[13] explain that this danger only applies when standing still in front of the candle. It is however permitted to walk by the candle, even if one is unclothed. Other Poskim[14] write it only applies when one stands in very close proximity to the candle, and not when one is at a distance, even if he is able to benefit from the light. Other Poskim[15] explain that the issue only applies if the actual candle is visible, however, if the candle is by the side and only its light can be seen, then there is no danger involved. Other Poskim[16] rule that it only applies if the candle is uncovered, if however, it is inside of a glass bulb, then there is no danger. Other Poskim[17] rule that this danger only applies towards adults, and not towards children [although according to Admur[18] and other Poskim[19], the danger applies even to children]. Other Poskim[20] rule that this danger only applied in previous times, and no longer applies today, although practically, we do not rule like this opinion.]
Shabbos candles:[21] It is customary to cover the children [and certainly adults] so they not be naked in front of the [Shabbos] candles due to it being a belittlement of the Mitzvah [Bizuiy Mitzvah]. [This applies even if one is at a distance from the candles, and even if the child is not standing in front of the candles.[22] This applies even if only the Erva is revealed while the remainder of the body remains covered.[23] Thus, one is not to change a baby’s diaper in the same room as the Shabbos candles. The same applies against doing any belittling matter in front of the candles.[24] The same applies to any other Mitzvah candle, such as a Havdalah candle, Chanukah candles, and candles of a Shul.[25] It however does not apply to a Yahrzeit or Yizkor candle that is lit at home.]
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Q&A Does the above danger apply when standing undressed in front of electric light?[26] It is unclear as to whether the above danger is applicable to electric light, although the Poskim lean to be lenient.
May one be undressed in a Mikveh or bathhouse in front of candles? Some Poskim[27] rule that the above danger does not apply in a bathhouse or Mikveh.[28] However, from other Poskim[29] it is clearly evident that it applies likewise to a bath house. Practically, the custom is to immerse and bathe in front of electric light and even candlelight, if necessary.[30] Nonetheless, it is bets to cover the candlelight in such a case using a glass bulb, or even initially light a Yahrzeit candle in a cup for this purpose. |
D. The shade of a candle:[31] [Achronim]
One should not sit within the shade of the candle.[32] Some Poskim[33], however, learn that this only applies to an oil candle which occasionally drips fire lit oil, and can hence be of danger, but not to any other type of candle.
E. Looking at Shabbos and Havdalah candles:[34] [Shulchan Aruch/Shulchan Aruch Harav/Achronim]
One who looks at the candles during kiddush [and Havdalah[35]], immediately prior to reciting Kiddush, helps benefit his eyesight.[36]
F. Ner Chaim-A Yom Kippur Gezunt Light-Lighting candles in Shul:
See “Yom Kippur”
Safe driving-No Speeding or drunk driving: It is a Halachic obligation to follow all the driving laws of one’s state and country.[37] It is forbidden for one to drive in an unsafe manner, such as to speed past the speeding limit.[38] It goes without saying that it is forbidden to drive while drunk, or under the influence of any drug or alcohol. [It is permitted to call the police on a Jew who is violating driving laws, such as speeding, driving drunk, and the like in order to stop him in the act. Such a Jew is considered a Rodeif.[39]]
Parking violations:[40] It is forbidden for one to park his car in a way which impedes the walking of pedestrians, such as on a sidewalk. Doing so endangers their safety by forcing them to walk on the street. It is permitted to call the police on a Jew who is violating these parking laws.
Chitas and Pushka in car-A Segula to prevent car accidents:[41] The Rebbe instructed and asked to publicize that every car should contain a Siddur, Tehillim, and Tanya [i.e. Chitas], as well as a Tzedakah Pushka, as a Segula for protection of life and safety during driving. In one letter, the Rebbe mentions to the asker who was in a car accident, that periodically when he stops to rest while driving, he should read from the books.
| Getting a driver’s license-The Rebbe’s perspective:[42]
The Rebbe was very worried about the high number of car accidents, and at times discouraged individuals from getting a driver’s license due to this, based on their locality and the dangers of the roads in their area. |
See Volume 1 Chapter!
Chamsa:[43] [Achronim]
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 of G-d engraved into it.
See Volume 1 Chapter 12!
Chatzos: [Shulchan Aruch Harav]
The auspiciousness of the time of midnight is elaborated on in the Zohar. As well the Talmud says that this is a time of appeasement above and that anyone who learns Torah at night the Shechinah resides opposite him, and a “string of kindness” is drawn upon him for that day. One who does so is also called a servant of G-d.[44] The auspiciousness of the time of midnight is applicable at all times and in all places.[45]
A. Not following up with a pledge:[46] [Talmud]
One who pledges to give money to charity and does not do so Shul can cause him to lose his livelihood.
B. Tzedakah at night:[47] [Kabbalah/Achronim]
Based on Kabbalah, one is to avoid giving charity at night [until midnight, if he is able to give the charity during daytime].[48] [However, from the letter of the law it is certainly permitted to do so, and it is not considered a Mitzvah Habah Baveira[49], and there are many who are not accustomed to be stringent in this.[50]]
After midnight:[51] After midnight, one may give charity.
If a pauper or campaign is collecting at night: Even one who is generally stringent in this, if he is unable to give the charity during daytime, then it may be given at night.[52] Hence, if a pauper is asking for charity at night, then he may and must be given charity.[53] [Likewise, if a charity campaign will expire at night, one may give charity at night.]
Inconspicuous giving: Some Poskim[54] rule that if one gives the charity inconspicuously [i.e. anonymously] then there is no issue.
Placing in charity box and making a pledge: Some Poskim[55] explain that the entire issue is to give the charity to the pauper at night, however, to designate the charity at night and give it the next day is not a problem. Thus, one may put charity money in a charity box at night if its funds will only be distributed to paupers during daytime. Certainly, one may pledge the charity at night and give it the next day.[56] ]The Rebbe himself was accustomed to place charity in Pushkas at night, and relates that one time in the days of the Rebbe Rayatz he was told off by an individual for doing so due to the Arizal’s warning, and the Rebbe Rayatz replied to him that seemingly that individual does not give charity even by day.[57]]
C. One who takes from charity unjustifiably:[58] [Talmud/Shulchan Aruch]
Anyone who is [financially stable and] does not need to take from charity and fools others to thinking that he is poor and thus takes charity from them, then he will not die without becoming poor, and needing the charity.
Cherem:[59] [Talmud/Sefer Chassidim/Achronim]
A person is to be very careful not to transgress a Cherem.
Talmudic Medicine:[60] A Cherem was placed against relying on the medical treatments recorded in the Talmud.
Traveling with a person in Cherem:[61] One is not to travel by road or ship together with a person who was put in Cherem.
Cherem in dream:[62] One who was excommunicated in his dream is to have it removed through a Hatarah.
A. Raising Chickens:[63] [Rishonim/Achronim]
One who raises chickens in his home ends up aging early.
B. Settling a chicken on eggs:[64] [Tzavah of Rav Yehuda Hachassid/Achronim]
One is not to settle a chicken and eggs in order for it to develop into chicks.
C. Turned over a vessel:[65] [Tzavah of Rav Yehuda Hachassid]
Any chicken or animal which has turned over a vessel is to be immediately slaughtered [within 24 hours[66], or at least within a few days[67]]. [Some Poskim[68] rule that this only applies if the chicken has turned the vessel onto itself.]
D. Placing a chicken near the bed:[69] [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.
E. Chicken crowed like a rooster:[70] [Tzavah of Rav Yehuda Hachassid/Shulchan Aruch/Achronim]
If a chicken crowed like a rooster it is to be immediately slaughtered.[71] However, it is forbidden due to the prohibition of Lo Sinacheish, to explicitly say that it should be slaughtered being that it crowed like a crow.[72] If, however, he simply instructs for the chicken to be slaughtered without saying the reason why, then it is permitted to slaughter it upon it crowing like a rooster, and so is the custom.[73] However, some are lenient to even explicitly state why it should be slaughtered.[74]
F. A chicken which laid two eggs:[75] [Tzavah of Rav Yehuda Hachassid]
If a chicken laid two eggs, then it is to be slaughtered right away [at that moment[76], or at least within 24 hours[77]].
Children and household hazards and restrictions:
A. Scaring a child with a non-Kosher animal:[78] [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.[79] Some Poskim rule that one should even avoid threatening the child with a pure, Kosher, animal.[80]] The same applies with all similar cases, one needs to be very careful from what he says.
B. Threatening a child:[81] [Talmud/Achronim]
A child [who is misbehaving] should not be threatened that he will be hit at a later time. Rather, if the child deserves to be hit, then he should be hit right away, or he should be quite and not threaten the child at all. There was once a situation in which a child ran away from the school and was threatened with being hit by his father, and the child went and committed suicide.
C. Fighting and quarreling with members of one’s household:[82] [Achronim]
One is to avoid fighting or arguing with members of his household, as a home which contains fighting and arguing invites the Sitra Achra into the home, and blemishes the Shechinah.
D. Abstaining from hitting children:[83] [Talmud/Shulchan Aruch]
From the 17th of Tammuz until the 9th of Av one is to beware from hitting his students [or his children[84], even with a belt[85], and certainly not with a stick or rod[86]]. [Some Poskim[87] however rule one may hit a child using his hands. Other Poskim[88] however rule that even using one’s hands to hit is included in the prohibition. Some Poskim[89] rule that this restriction does not apply in a room with a Mezuzah. Some Poskim[90] rule that there is no restriction to hit on the outer limbs such as the hand and leg, and the restriction is only with regards to areas of the inner limbs. Some Poskim[91] rule that the above restriction only applies between the 4th and 9th hour [of the day]. Other Poskim[92] rule that one is to be stringent through the entire period of time.]
E. Days of Bad Omen for children:[93] [Achronim]
The following days are days of bad omen for children to walk alone on the streets due to fear of evil spirits:
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
F. Kashrus:[94] [Talmud/Shulchan Aruch/Achronim]
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.
G. Passing a child over a table: [Sichas Nashim/Tradition of some-No Source]
Many of the populace are accustomed not to pass a child over a table.[95] There is no known source for this custom in any Jewish literature, and it certainly does not derive from the Talmud or Poskim.[96]
The Halachic debate: Some Poskim[97] would negate the above practice, claiming that doing so transgresses Darkei Emori being that it has no logical reason or source behind it, and therefore one is to avoid doing so. Likewise, it may transgress Lo Sinacheish. However, other Poskim[98] would rule that its practice does not involve Darkei Emori. Furthermore, some Poskim[99] rule that it is permitted and even praiseworthy for one to believe in superstitions that the general populace believes in even if it has no source in Sefarim and the words of our sages, as the prohibition of Lo Sinacheish only applies when one verbalizes the superstition.
Practical ruling: This adherence is not an established Chabad custom, and many amongst Anash are not particular in it.[100] Accordingly, one who does not have such a tradition should not adapt it due to the above Halachic issues surrounding it. Nonetheless, those who received such a tradition may continue doing so.
H. Walking over a child-Is one to avoid stepping over a child lest he not grow:[101] [Sichas Nashim/Tradition of some-No Source]
Many families have a tradition that you should not step over a child lest he not grow. This traditional superstition does not have any known source in classic Jewish literature, and therefore is not obligatory to be followed. Nonetheless, being that these customs have traditionally been followed amongst G-d-fearing families throughout many generations, they therefore do not transgress any prohibition, and may be adapted if one wishes. While one without a family tradition in this matter is not obligated to follow this custom, he may do so if he wishes. Those who have a family tradition to beware of these matters, should respect their family tradition. If a husband does not have the tradition while the wife does, or vice versa, then it is proper for the spouse without the tradition to follow them anyways for the sake of peace.
I. Child looking at mirror before growing teeth:[102] [Sichas Nashim/Tradition of some-No Source]
Many families have a tradition that a child should not look in the mirror prior to him growing teeth. This traditional superstition does not have any known source in classic Jewish literature, and therefore is not obligatory to be followed. Nonetheless, being that these customs have traditionally been followed amongst G-d-fearing families throughout many generations, they therefore do not transgress any prohibition, and may be adapted if one wishes. While one without a family tradition in this matter is not obligated to follow this custom, he may do so if he wishes. Those who have a family tradition to beware of these matters, should respect their family tradition. If a husband does not have the tradition while the wife does, or vice versa, then it is proper for the spouse without the tradition to follow them anyways for the sake of peace.
J. Avoiding having two people dress a child simultaneously:[103] [Sichas Nashim/Tradition of some-No Source]
Some families carry a tradition of avoiding allowing two people to dress a child simultaneously. [While such families who received such a tradition may and should honor it, it is not obligatory for others to follow.]
For pregnancy related hazards and Segulos, see “Pregnancy”; For nursing related issues see “nursing.” For baby and newborn related hazards, see “Babies”
A. Melaveh Malka:[104] [Achronim]
It is said in the name of Harav Elimelech Milizensk that it is a Segula for women to have an easy birth if they eat a food in honor of the Mitzvah of Melaveh Malka. They are explicitly to state they are eating the food out of respect for this meal.
B. Eating Esrog jelly:[105] [Achronim]
Some are accustomed to making Esrog jelly from the Esrog of the Daled Minim. The jelly is consumed on the night of the 15th of Shevat which is the Rosh Hashanah for trees. The consumption of this Esrog jelly is a Segula for women to have an easy birth.
C. Shemira for a Yoledes:[106] [Talmud/Achronim]
A Yoledes needs to be guarded from Mazikin [and hence is not to be left alone or go outside alone in the marketplace[107]].
D. A gentile midwife:[108] [Shulchan Aruch/Achronim]
One is not to have a Gentile midwife help a Jewish woman give birth, even if she is an expert, unless there are other Jewish women in the room, due to worry of danger [that she will kill the child]. However, one may have a Gentile midwife in the home of a Jew, if there are other Jews that are there or that will constantly enter and leave. [Some Poskim[109], however, conclude that this only applied in previous times when there was no governmental oversight in the birth ward, however, today that the birth is performed under supervision in the hospital, one may have even a Gentile midwife.]
E. Actions that lead to death of a woman during childbirth r”l:[110] [Talmud]
The following three matters lead to death of a woman during childbirth:
- Not being careful in the laws of Niddah.
- Not being careful in Hafrashas Challah.
- Not being careful in lighting the Shabbos candles
F. Additional matters:
- Rav Acha adds that this is also caused by women transgressing Shabbos and washing the dirt off of their children’s clothing on Shabbos.[111]
- Transgressing a vow causes the death of one’s wife r”l.[112]
G. Bringing up her sins:[113] [Sefer Chassidim/Achronim]
When a woman who is having difficulty giving birth one is not to mention any sins that that woman may have transgressed [as doing so arouses divine prosecution against the individual].
H. Guarding the newborn from lightning and thunder:[114] [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.
I. Crossdressing-Correct Gender corresponding garments for a newborn:[115] [Achronim]
One must beware to garb a newborn starting from the moment of birth with gender correct clothing. 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.
J. Preventing crib death, stillborn, and miscarriages: [Sefer Chassidim/Achronim]
Not to nurse the child:[116] A woman of whom it has been established by doctors that her milk is poisonous and is damaging to her child, then she is not a nurse her child and is rather to hire a wetnurse. [Indeed, there was once a woman who came to a Tzadik and Rebbe crying before him that both of her sons were born mute, and he told her that she should stop nursing her children as it is her milk which is causing this to happen.[117]]
To move to a different country:[118] A person who has had a few of his children pass away, is to move to a different country, as it could be that the country causes the death.
To sell the child:[119] A person who has had a few of his children pass away, is to sell his child to his friend for a small amount of money or food. This is done by the father being given money or food from an individual and in exchange the individual is considered to have purchased the child.
Naming after the deceased child:[120] The following Segula was given by the famous Gaon of Vilna to his daughter who had a child pass away shortly after birth. He instructed that the child that is born after the child that passed away should be named after him, with another additional name, preceding the newer name to the name of the sibling. For example, if the name of the child who died was Reuven, then the next child should be called Shimon Reuven. Indeed, the daughter of the Gaon of Vilna had a son named Dovber who passed away, and based on the advice of her father named her second son Zalman Ber, and he lived a full life. This tradition has been followed by many and their other children have lived.
Garbing the child in a pure linen garment:[121] A father who has had a number of 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.
K. Fighting and quarreling in the home of a newborn:[122] [Achronim]
Quarrelling and fighting in the home of a woman after birth causes a danger to the newborn child.
A. Yericho:[123] [Talmud/Achronim]
There is a Cherem from the times of Yehoshua against rebuilding the town of Yericho or benefiting from any of its contents, including even its trees. One who transgresses this Cherem is liable for death. Some Poskim rule that it is likewise forbidden to live there. Likewise, some Poskim rule that it is forbidden to build any city and name it Yericho.
B. York:[124] [Tradition-No source]
There is a tradition dating back to the massacre that occurred in the town of York, England in the 12th century, to never stay overnight in the town of York. Some are even particular to never pass through the town, and certainly not to sleep while passing by the town on a train.
C. Mearas Hamachpeila:[125] [Tradition-No source]
There is a danger involved to excavate the area of the Temple Mount, and many who have done so have met their death.
D. Har Habayis:[126] [Rishonim/Tradition]
There is a danger involved to excavate the area of the Temple Mount, and many who have done so have met their death.
If a person has a bone stuck in his throat, then he should place part of that food from which the bone came from onto his head, and say the following incantation: “Chad Chad Nachis, Bala Bala, Nachis, Chad Chad.[127] Not only does this incantation not contain the prohibition of Darkei Emori[128], but furthermore, it is proven to work to the point that it may be followed even today, even though in general we no longer follow Talmudic medicinal cures, and it is actually forbidden to do so.[129]
See “Smoking”
See “Bris Mila”
Clothing hazards and restrictions:
*For the full details of laws relating to this subject, please refer to our corresponding Sefer “Awaking like a Jew” Chapter 6 available for purchase on Amazon.com and through our website.
A. Drying one’s hands on one’s clothing:[130] [Rishonim/Shulchan Aruch Harav]
One should not dry his hands [after washing for Netilas Yadayim for a meal, and possibly from any water[131]] on his shirt [i.e. Chaluko, or on any other clothing[132]] as if one does so it causes him to forget his Torah learning.
B. Switching one’s undershirt each morning:[133] [Achronim]
It is proper for one to switch his undershirt each morning due to that it is not proper to serve G-d with a sweaty undershirt, as one may have sweated during sleep.
C. Not to place on two pieces of clothing together:[134] [Kabbalah/Shulchan Aruch Harav/Achronim]
[According to Kabala[135]] one is to be careful[136] not to put on two pieces of clothing together[137], as doing so brings one to forgetfulness. [Thus, for example if one’s shirt is inside his coat, or his undergarment is inside his pants, he should not put them on together.]
D. Avoiding having two people dress a person simultaneously:[138] [Sichas Nashim/Tradition of some-No source]
Some families carry a tradition of avoiding allowing two people to dress a person simultaneously. [While such families who received such a tradition may and should honor it, it is not obligatory for others to follow.]
E. Wearing a shirt, or other clothing, inside out:[139] [Talmud/Shulchan Aruch/Shulchan Aruch Harav]
It is proper[140] [for every person[141] to be careful[142]] to wear his shirt[143] [and other clothing[144]] the right way, and not inside out.[145] If the person was not careful and he wore the shirt inside out, then if he is a Torah scholar[146], he must remove his shirt and re-wear it correctly.[147]
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Q&A Must one be careful not to wear the clothing inside out if others cannot notice?
Some Poskim[148] rule one may wear it inside out if there are no visible or degrading changes that are visible to the public. Thus, undergarments do not have to be turned over. Other Poskim[149], however, rule based on Kabala that one must be careful to always wear the clothing properly, even if they are not visible, and so can be implied from Admur.[150]
May socks; Tzitzis[151]; belt; Yarmulke be worn inside out? All clothing that people are not particular in which way they are worn, and hence at times they are worn one way and another time the other way, are not considered to have an established inside versus outside and are hence not relevant to the above law.[152] Some have actually received a tradition that wearing the Yarmulke inside out is a Segula against headaches, and so was practiced by certain Tzaddikim.[153] |
F. Removing two pieces of clothing together:[154] [Achronim]
Some Poskim[155] rule it is not necessary to beware against removing two pieces of clothing together and the above adherence is limited only to wearing them together. However, other Poskim[156] record the above adherence also regarding removing the clothing, and so writes the Mittler Rebbe[157] that “It is a known fact that the removal of two pieces of clothing together brings one to forgetfulness”. Practically, those who are meticulous are also careful not to remove two pieces of clothing together.[158] Based on the above all the adherences brought in the Q&A below apply likewise when removing the clothing.
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Q&A If one’s hat fell off together with his Yarmulke, may he place the hat back on his head together with the Yarmulke?[159] Based on the above ruling, one is to beware not to place his hat and Yarmulke on his head simultaneously. The same applies regarding one who wears two Yarmulkes, one under the other, that they are not to be placed on the head together.
May one place a plastic rain cover over his hat and then wear the hat? Some[160] write that doing so is not problematic being that the rain cover is not considered clothing and is simply there to protect the hat.
May one put on two socks, one within the other, at the same time?[161] No.
If one’s shoes are inside his rain boots, may he place them on together? Some Poskim[162] rule this is allowed as the above adherence only applies to clothing and not shoes. However, there are Poskim[163] who are stringent in this matter.
If ones Tallis slipped from one’s head together with his Yarmulke is one to avoid placing it back on his head together? Some Poskim[164] write there is no need to avoid doing so being that the Yarmulke is nullified to the Tallis.
May one lift up or lift down two pieces of clothing together if he is not removing it from his body?
Some Poskim[165] rule that one may wear and remove them together, as the above adherence is only applicable when completely removing or wearing clothing from or to one’s body. |
G. Laundering one’s clothing:[166] [Talmud/Achronim]
One who does not launder his clothing leads him to insanity.
H. Not to wear a freshly laundered shirt:[167] [Talmud/Rishonim/Shulchan Aruch Harav]
One who wears a laundered shirt which did not pass 8 days from after it was laundered, this can lead to leprosy.[168] [This however only applies by a shirt which was washed with mere cold water. If, however, hot water was used, or one used soap and detergent then it no longer applies. Likewise, even when one used clear cold water it may be worn in honor of Shabbos or Yom Tov.[169] Furthermore, some Poskim[170] rule that this worry is no longer applicable today, being that our form of laundry is different than previous times. However, the Chazon Ish was stringent in this even today.[171]]
I. Mending clothing and tearing and cutting items from clothing while you are wearing them:[172] [Rishonim/Achronim]
One should avoid sewing clothing while he’s wearing them due to the fact that it causes forgetfulness. [However, there is no issue with cutting an item, such as a tag, from the garment while you’re wearing it, as this is not similar to sewing at all.[173] In a scenario in which one is forced to sew a garment while he is wearing it, then he is to chew a thread while doing the sewing.[174] Alternatively, he is to say the words “Hashem Yishmireini Mekol Rah.”[175]]
Coins:
Placing coins in mouth:[176] [Talmud/Rambam/Shulchan Aruch/Shulchan Aruch Harav]
One is to beware not to place coins in one’s mouth. This is due to several reasons:
- Sweat:[177] As perhaps they have on them some sweat. [The same restriction would apply against placing into one’s mouth any other item that may contain sweat.]
- Disease:[178] As well [it is to be avoided being] that coins are touched by the hands of all people, amongst them people who are ill, and their disease gets stuck onto the coins and harms a person when placed in his mouth.
- Leper:[179] As perhaps they may have a leper’s dry saliva on them.
- Choking hazard:[180] An additional reason to avoid placing coins, or any other dangerous item into one’s mouth such as nails and needles, is due to it being a choking and swallowing hazard.
Community custom:[181] [Achronim]
It is a danger for one to swerve from the custom of his community. This applies even to changing from the tunes of the words of prayer which are accustomed in that community.
Sealing off the window or door of a room/home:[182] [Tzavah of Rav Yehuda Hachassid]
One may not completely [and permanently[183]] close off a window or door, being that demons use openings to enter and exit and hence closing it off can lead to danger. Rather one must leave a small hole in the area. [This applies even by the joint wall of a Shul and a home.[184] The custom is to place a hollow tube, such as a tin can, that is open from both ends within an area of the window or door, and the remaining area may then be sealed.[185] So was the ruling of the Tzemach Tzedek.[186] Some Poskim[187] learn that the danger involved is both for the people who live in the house as well as for the person who closed up the openings. It is questionable whether this danger applies after much time has passed.[188] ]
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Q&A How large of a circumference must the remaining hole contain? From the letter of the law, a hole of any size suffices.[189] However, the Rebbe Rayatz records that the custom is for the hole to have a circumference of 1.5 Tefach, which is 12 centimeters.[190]
May one cement and paint over the remaining hole [i.e. the open ends of the tube]?[191] Yes. The hole may be covered over by a plug, thin layer of cement, paint, and the like, so long as the hole remains hollow inside, and one is able to easily remove the covering, if he so wishes.
May one completely seal off a door or window if there is another exit adjacent to it?[192] No.[193]
May one close [not seal] a window or door if he plans to leave it closed for a very long time?[194] Yes.
May one seal a window or door if he leaves the window/door frames intact? Some[195] write this is allowed.
May one demolish a building and then rebuild a new project with different areas of windows and doors?[196] Sefer Chassidim[197] writes that his warning applies even in such a case, and hence one must be careful not to change the areas of the doors and windows, and to rebuild all the doors and windows that existed in the first building. Nevertheless, the custom is not to be stringent in such a case and rather the doors and windows are rebuilt in whatever manner one desires.[198]
May one close the opening of a cellar?[199] It is possible that there is no danger in such a case.
May one close the opening of a chimney?[200] Some Poskim[201] rule that there is no danger in such a case.
May one install an air-conditioning unit into his window? Yes, as there remains some empty space that is not covered over.
May one erect a wall in front of the door or window?[202] It is possible that there is no danger in such a case.
May one close up the openings, windows, and doors, of a damaged home?[203] No.
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The Rebbe voiced opposition to contact lenses due to medical worries. The Rebbe viewed them as unnecessary, being that eyeglasses are perfectly available without risk, and hence one should not use contact lenses which contain a risk. There is a video of Rabbi Groner who discusses the Rebbe’s position regarding this.[204]
*See Volume 1 Chapter 13 for the full laws relating to burial and cemeteries.
A. Netilas Yadayim after Touching a corpse:[205] [Shulchan Aruch Harav]
One who touches a corpse is required to wash his hands one time [immediately] afterwards. [The custom is to wash the hands three times inconsecutively, as explained regarding a cemetery.]
B. Being in a room with a corpse:[206] [Shulchan Aruch Harav/Achronim]
One who is in the presence of a corpse [but did not touch the corpse] is not required to wash his hands afterwards. Nevertheless, the custom is to wash the hands after entering the same room as a corpse. [This applies even if one was not within four Amos of the body[207]].
C. Shade of a corpse:[208] [Rishonim/Achronim]
One should not sit in the shade of a corpse.
Counting Jews:[209] [Talmud/Rambam/Shulchan Aruch Harav/Achronim]
The prohibition: It is forbidden to count Jews [in numbers such as 1, 2, 3 etc.].[210] [This applies whether one is counting an individual group of Jews or is counting the Jewish people as a whole, such as for census taking.[211] Rebbe Elazar says that anyone who counts the Jewish people transgresses a negative command [of the prophets[212]]. Rav Nachman Bar Yitzchak says he transgresses two negative commands [of the prophets].[213] It is disputed as to whether this prohibition of counting the Jewish people is of Biblical or Rabbinical status.[214]]
For non-census taking purposes: The above prohibition applies even if one intends to do so for [an external purpose, such as for] the sake of a raffle, in which a certain amount and number have been chosen [to win the prize, and he wants to count the people for the sake of knowing who will win the prize]. [It goes without saying that it is forbidden to count them for the sake of census taking.]
For the sake of a Mitzvah:[215] It is forbidden to count Jews even for the sake of a Mitzvah [such as to count how many people are around for a Minyan].
How to count in a permitted way:[216] [The above prohibition is only against counting people directly, however, one may count an external item, such as body parts or items that each person has. Thus, for example, if one wants to make a raffle] he may ask them to stick out their fingers and then count the fingers. [Likewise, to count for a Minyan one may count the number of shirts/hats in the room, and the like. However, some Poskim[217] rule the allowance to count fingers, or any other item on the person, only applies for the sake of a Mitzvah. Practically, the custom of Jewry is to count Jews for a Minyan by reciting the verse[218] of “Hoshea Es Amecha” as it contains exactly ten words.[219] Alternatively, one can say the verse[220] of “Ani Berov Chasdecha” to count for a Minyan, as this verse also contains ten words and is Segula against Ayin Hara.[221] Alternatively, one can say the verse[222] “Veani Tefilasi.”[223] Alternatively, one can say the verse “Veshinantam Livanecha.”[224] Counting through a Pasuk is also symbolic in giving the count a connection to the Torah and Moshe Rabbeinu, who was appointed as the first census taker of the Jewish people.[225]]
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Summary: It is forbidden to count Jews even for the sake of a Mitzvah, even if it is not for a census taking purpose. It is permitted to count an external item held by each person, such as a finger or shirt, and thus know the number of people in the group. Nonetheless, this form of counting should only be reserved for the sake of a Mitzvah. It is permitted to count for all purposes without using numerical values, as explained in the Q&A below. Practically, the custom is to count using a Pasuk in the Torah, customarily using the verse of Hoshea Es Amecha.
Q&A May one count Jews that are not in one’s presence?[226] Some Poskim[227] rule it is permitted to do so. Other Poskim[228] rule it is forbidden to do so.
Q&A on non-verbal forms of counting May one count Jews in writing?[229] It is forbidden to count Jews even in writing.
May one count Jews in one’s thought? Some[230] write it is forbidden to count even in one’s mind. Other Poskim[231], however, rule it is permitted to do so.
Q&A on counting in an irregular fashion and without numerical values What forms of counting are prohibited?[232] It is only forbidden to count in the regular form of numerical values, such as saying 1,2,3. However, if one avoids using the normal form of numerical values, then even though he ends up knowing the total number of people through the method he decided to count with, it is permitted to be done. The following as some examples of this:
May one count Jews by saying “not 1, not 2 etc.?”[233] Yes. This is a valid alternative to counting the men for a Minyan, instead of saying the Pasuk, [as it is not the normal way of counting].[234]
May one count downwards by saying 10, 9, 8, 7? Seemingly it is permitted to do so as it is not the normal way of counting.
May one count 2, 4, 6, 8? One may not do so if he includes an equal number of people in that count. However, if he counts each person as 2, and hence says for five people he counts 2, 4, 6, 8, 10 and divides it by 2 to know the correct number, then seemingly it is permitted to do so.
May one count Jews in letters, such as Alef, Beis?[235] One may not count Jews using the Hebrew Alef Beis, as it is considered a synonym for a number and contains a numerical value. [However, seemingly one may count using the English ABC’S as they are not considered a number at all.]
Q&A on counting Jews with non-Jews May one count Jews and non-Jews together? Some Poskim[236] rule it is permitted to do so. Other Poskim[237] however rule it is forbidden to do so.
May one take part in the census taking of a country/state/county? Some Poskim[238] rule it is forbidden to take part in the census taking periodically done by governments even if both Jews and gentiles are being counted as part of the general population. Other Poskim[239], however, rule it is permitted to do so if one simply fills out a questionnaire.
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See “Animals” under “Cow”
Crying:[241][Achronim]
Excessive crying is unhealthy for one’s eyesight.
See Speech Hazards
Cutlery:[242] [Achronim]
Playing with cutlery can lead to poverty.
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[1] Horioyos 13b; Aruch Hashulchan 2:6; Sefer Shemiras Haguf Vihanefesh [Lerner] 104
[2] Sefer Zikaron 2:16
[3] Kol Bo 118 [in Din Maaseh Torah which were said by Rabbeinu Hakadosh-Rebbe Yehuda Hanassi] “There are four things that if one does them his “blood is on his head”…3) One who extinguishes a candle with his mouth” “; Reishis Chochmah Chupas Eliyahu 3:7 “There are three things that if one does them his “blood is on his head”…2) One who extinguishes a candle with his mouth”; Pirkei Derabbeinu Hakadosh p. 27 [Shenbloom]; Ksav Yad Ashkenazi [early 15’00’s]; Otzer Hamidrashim Eizenstat p. 162; Lechem Hapanim Y.D. 116:5 in name of Kol Bo ibid; Zivcheiy Tzedek 116:74; Ben Ish Chaiy Pinchas 18 in name of Arizal in Shaar Ruach Hakodesh; Mishmeres Shalom 116:15; Kaf Hachaim Y.D. 116:115; Sefer Zechira; See Yabia Omer 9:95-14; Halichos Olam 7 p. 248; Shemiras Haguf Vihanefesh 2:267-8; Imreiy Yaakov 10 Likkutim 8; Sefer Shemiras Haguf Vihanefesh [Lerner] 267:8; See Tur 664 that one should use the Hoshanos to blow out the candles
[4] Literally “His blood is on his head”
The reason: As this causes the Nichfeh illness. [Kol Bo ibid; Reishis Chochmah ibid; Nichfe or Kifyon, is a neurological illness similar to seizures-See here https:::www.yeshiva.org.il:wiki:index.php?title=%D7%9B%D7%A4%D7%99%D7%95%D7%9F#cite_note-18] To note that a candle is the soul of a person “Ner Havayah Nishmas Adam” and one’s soul is found in his breath.
[5] Seemingly, on this law we do not apply the rule of “Shomer Pesaim Hashem” to allow people to disregard its warning even initially, as many people still abide by this until today. [See Salmas Chaim 2:8 that we do not apply this here for those aware of the issue; See Yabia Omer ibid; See Shabbos 129b and Tzemach Tzedek E.H. 11 that when the public becomes accustomed to perform a danger Chazal state “Shomer Pesaim Hashem; See Igros Kodesh 2:144 that when the danger is associated with matters of Segula [unnatural] then only when people beware from doing it does the Segula danger apply, while if people are no longer careful then the danger subsides completely; See Rashal Yam Shel Shlomo Kol Habasar 12 that today the Ruach Raah no longer resides and only applies in Talmudic times, just as we rule regarding Zugos.]
[6] As this warning is not recorded in the Talmud, Tur, or Shulchan Aruch, and hence gives room for leniency. See Yabia Omer ibid; Vetzaruch Iyun
[7] Lechem Hapanim Y.D. 116:5; Zivcheiy Tzedek 116:74; Kaf Hachaim 116:115
[8] Seemingly this refers to those women who followed the custom lighting the wick and then extinguishing it before lighting, in order so it light well at the time of the blessing. [See Admur 264:14; Tur 264; Rosh Shabbos 2:18] However, possibly, it also refers to those women who followed the custom of not accepting Shabbos with the lighting. [see Michaber 263:10]
[9] Rav Eliyahu Landau testified to this custom, although it does not have any source; See Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 16:4
[10] Admur Shemiras Guf Vinefesh 9; Admur 275:13 in parentheses “It is customary to cover the children so they not be naked in front of the [Shabbos] candles due to Bizuiy Mitzvah (and also during the week there is danger to stand before the candles naked).”; Pesachim 112b; Kol Bo 118; Derisha 275:1; Elya Raba 275:14; Beir Heiytiv 275:10; Chupas Eliyahu Raba 3 [causes poverty]; M”B 275:27; Kaf Hachaim O.C. 275:41; Y.D. 116:96; Sefer Zechira [Damo Berosho]; See Sheyikadesh Atzmo 31 footnote 7; Sefer Shemiras Haguf Vihanefesh [Lerner] 267 [Vol. 2 pp. 758-761]
Other opinions: Some Poskim rule that in today’s times there is no longer a danger involved in this matter, as the natures have changed since the times of the Talmud. [Implication of Shulchan Aruch who omits this law, despite bringing other candle laws from Talmud ibid; Tosefes Shabbos 275:16; Teshuros Shaiy 51; Zecher Yehosef 28; Kav Zahav 14]
[11] Mili Dechasidusa 50; Darkei Teshuvah 116:77; Zecher Yehosef O.C. 28; Kaf Hachaim O.C. 275:41; Yabia Omer 3 Y.D. 7 in name of Zichronos Eliyahu
[12] Poskim in previous footnote
[13] Chikreiy Halachos 1:32
[14] Roshei Bashmayim 6 [four Amos distance]; Makor Chaim 5; Zecher Yehosef 28; Tav Yehoshua Shemiras Berias Haguf 21:17; Yabia Omer Y.D. 3:7
[15] Mili Dechasidusa 50
[16] Mili Dechassidussa on Tzavah Rebbe Yehuda Hachassid 14; Mishnas Yosef 9:3; Imreiy Yaakov 10:39; Piskeiy Teshuvos 275 footnote 38; Sheyikadesh Atzmo ibid
[17] Elya Raba 275:14; M”B ibid; Imreiy Yaakov 10:38
Other opinions: Some Poskim rule that the danger applies to both a child and an adult. [Admur 274:13 in parentheses; See Aruch Hashulchan 275:17; Beir Heiytiv 275; Kaf Hachaim Falagi 30:19]
[18] See Admur 274:13 in parentheses; See Sefer Shemiras Haguf Vihanefesh [Lerner] 267 footnote 1
[19] See other opinions above!
[20] See other opinions in footnote above
[21] Admur 275:13; Rama 275:12; Darkei Moshe 275:4; Rokeiach 45
[22] See Chikreiy Halachos 1:32; Piskeiy Teshuvos 276:4
[23] Kaf Hachaim 275:41
[24] Kaf Hachaim 275:42
[25] Levush 275; Maharshal; Tosefes Shabbos 275:16; Kaf Hachaim 275:41
[26] See Yabia Omer ibid who leans to be lenient; Doveiv Meisharim 1:124; Piskeiy Teshuvos 275 footnote 38 that perhaps there is no danger when the candle is covered by glass; See Sefer Shemiras Haguf Vihanefesh [Lerner] 267:4]
[27] Salmas Chaim Y.D. 33; Meorei Or 15b; Tav Yehoshua 21:17; Zechor Yehosef; Yabia Omer3 Y.D. 7; Rav SZ”A in Halichos Shlomo Nissan 425; Sefer Shemiras Haguf Vihanefesh [Lerner] 267:5
[28] The reason: As whatever is done for the sake of immersion and bathing there is no danger involved. [ibid] Or, alternatively because the entire reason behind the danger is because it is not modest to see oneself naked, however, in a bath house where everyone is naked, this does not apply. [Rav SZ”A ibid]
[29] See Roshei Bashmayim 6; Makor Chaim 5; Zecher Yehosef 28; See Admur ibid that “as all that stand naked before a candle become; Sheyikadesh Atzmo ibid crippled” which seem to imply that there are no exceptions to this rule. Likewise, due to the Tznius regulations, one is never allowed to be naked anywhere other than a bathhouse, and hence the above Talmudic warning would be most relevant to a bath house. Vetzaruch Iyun
[30] Piskeiy Teshuvos 276:4
[31] Sefer Shemiras Haguf Vihanefesh [Lerner] 267:7
[32] Chupas Eliyahu Raba 3
[33] Mili Dechassidusa 50; Darkei Teshuvah 116:77
[34] Admur 271:19; Rama 271:10; Maharil Shabbos 2; M”A 271:23; See Likkutei Sichos 22:283
[35] See Admur 296:4
[36] The reason: As two times the word Ner/נר is 500 which heals the damaged eyesight which occurs to one who takes large steps and loses 1/500th of man’s sight. [Admur ibid]
[37] See Michaber C.M. 378:8-9 regarding running and riding a horse “Shelo Bereshus”
[38] Shevet Halevi 6:112 based on the prohibition against entering a river with a strong current, as brought in Admur Halacha 11; Imreiy Yaakov 10:43; See Michaber 378:9 and Smeh 378:12 based on Rosh, regarding one who rides a horse too fast that he is liable for all damages, as he is riding without permission; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:4 footnote 8
[39] Minchas Yitzchak 8:148
[40] Minchas Yitzchak 8:148 based on Michaber C.M. 410
[41] See Igros Kodesh 13:394 and Vol. 30 p. 89, printed in Likkutei Sichos 23:402, Shulchan Menachem 1:359; Hiskashrus Gilyon 520 p. 12; Hiskashrus 520:12; After the Rebbe asked for this matter to be publicized, Tzach in Israel began a campaign to spread safety directives for drivers, which included the above directive of having the above items in the car.
A Chumash: Interestingly, the Rebbe he did not make mention of a Chumash, although nonetheless many people simply place a Chitas in their car which also includes Chumash, in addition to the books that the Rebbe mentioned.
[42] See Igros Kodesh 13:394, printed in Likkutei Sichos 23:402, “Based on the rumors of how people drive in Israel, it is not wise for you or your husband to drive”; Shulchan Menachem 1:359; Hiskashrus Gilyon 520 p. 12; Hiskashrus 520:12
[43] Ben Ish Chaiy Pinchas 2:13
[44] Admur Basra 1:3
[45] Admur Basra 1:8
[46] Sukkah 29a; Sefer Shemiras Haguf Vihanefesh [Lerner] 259
[47] Arizal in Shaar Hakavanos Tefillas Arvis 1; Peri Eitz Chaim Mincha Maariv 1; Nagid Mitzvah Tefillas Shacharis; Siddur Rashkav; Birkeiy Yosef O.C. 235:1, Y.D. 247:2; Avodas Hakodesh Kesher Gudal 24:14; Elya Raba 92:12; Siddur Yaavetz Beis Yaakov Beis Hei Baleilos 8; Shulchan Hatahor 235:4; Maharsham 2:43; Kaf Hachaim 235:4; Darkei Chaim Veshalom 319; Divrei Torah 1:117; Derech Emunah 7:1; Igros Kodesh 2:152; Sichas Kodesh 5734 2:435; Toras Menachem 5744 1:262; Sefer Shemiras Haguf Vihanefesh [Lerner] 257; Pesakim Uteshuvos 249:15; See Yerushalmi Shekalim 5:4; Shulchan Menachem 5:109; Yabia Omer 9 Y.D. 15
Other opinions: Some write that even according to the Arizal one may give charity at night, and it is just that the Kavanos are not the same. [Birkeiy Yosef ibid in name of Mahariy Tzemach; Pesach Eiynayim Bava Kama 16b; Implication of Shaar Hakavanos ibid]
[48] The reason: As nighttime is a time of Gevuros. [Siddur Rashkav] And giving charity at this time ignites the severities. [Shulchan Hatahor] And cause them to nurture from the holiness and receive more vitality than intended. [Igros Kodesh 2:152]
[49] Pesach Eiynayim Bava Kama 16b
[50] Elya Raba 92:12
[51] Sichas Kodesh 5734 2:435
[52] All Poskim in next footnote; Divrei Torah 1:117; Shulchan Hatahor ibid; Yagdil Torah 177
[53] Siddur Yaavetz Beis Yaakov Beis Hei Baleilos 8; Kisei Rachamim of Chida; Shemen Sasson 3:64; Meil Tzedakah 1146; Derech Emunah 7:1; Igros Kodesh 2:152 [that doing so does not increase the nurture of the Kelipos, as Hashem Himself has arranged for this obligation to take place]; See Hearos Ubiurim Oholei Torah Gilyon 49; Pesakim Ueteshuvos ibid
[54] Maharsham 2:43; Shulchan Hatahor ibid.
[55] Betzel Hachochmah 3:32; Yagdil Torah 177; Toras Menachem 5744 1:262
[56] Toras Menachem 5744 1:262
[57] Toras Menachem 15:49
[58] Michaber 255:2; Rambam end of Matanos Aniyim; Last Mishneh in Peiah 8:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 256
[59] Kav Hayashar 16; Sefer Shemiras Haguf Vihanefesh [Lerner] 227
[60] Likkutei Maharil; Yam Shel Shlomo Kol Habasar 12; Chidushei Rebbe Akiva Eiger Y.D. 336:1
[61] Sefer Chassidim 398; Sefer Shemiras Haguf Vihanefesh [Lerner] 227:2
[62] Michaber Y.D. 334:35; Sefer Shemiras Haguf Vihanefesh [Lerner] 228:1
[63] Kol Bo 118; Chupas Eliyahu Raba 3; Sefer Shemiras Haguf Vihanefesh [Lerner] 246:1
[64] Tzavaas Rebbe Yehuda Hachassid 67; Lechem Hapanim 116:5; Beis Lechem Yehuda 116:8; Shemiras Hanefesh 237; Zivcheiy Tzedek 116:75; Kaf Hachaim 116:116; Sefer Shemiras Haguf Vihanefesh [Lerner] 246:3
[65] Tzavaas Rebbe Yehuda Hachassid 50; Sefer Shemiras Haguf Vihanefesh [Lerner] 247:1
[66] Ketzei Hamateh
[67] Mili Dechassidusa ibid
[68] Shivim Temarim ibid
[69] Zecher David 1:22; Sefer Shemiras Haguf Vihanefesh [Lerner] 150:11
[70] See Michaber and Rama Y.D. 179:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 247:2 footnote 1 in length
[71] Tzavaas Rebbe Yehuda Hachassid 50
[72] Michaber ibid
[73] Rama ibid
[74] Shach 179:3
[75] Tzavaas Rebbe Yehuda Hachassid 43; Sefer Shemiras Haguf Vihanefesh [Lerner] 248:1-5
[76] Minchas Elazar 3:13
[77] Ketzei Hamateh
[78] 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
[79] Tziporen Shamir ibid; Kaf Hachaim ibid
[80] Shemiras Hanefesh 226 in name of Tashbeitz; Yaavetz; Kaf Hachaim 116:103; Imreiy Yaakov 10:45; Sefer Shemiras Haguf Vihanefesh [Lerner] 229:1
[81] Miseches Semachos 2; Shemiras Hanefesh 146; Kitzur SHU”A 165:7; Chidushei Rebbe Akiva Eiger Y.D. 240:20; Kaf Hachaim 116:185; Sefer Shemiras Haguf Vihanefesh [Lerner] 230:1
[82] Tziporen Shamir 185; Kaf Hachaim 116:108
[83] Michaber 551:18; Hagahos Maimanis; Rokeiach 309; Midrash Eicha Rabasi; Midrash Tehillim 58; Sefer Shemiras Haguf Vihanefesh [Lerner] 135:4-6
[84] Levush 551; Kaf Hachaim 551:230
[85] Taz 551:18; Levush 551; Mamar Mordechai 551:17; M”B 551:103; Kaf Hachaim 551:231
[86] Piskeiy Teshuvah 551:57
[87] Ashel Avraham of Butchach 551
[88] Peri Megadim 551 M”Z 18 “Even any type of hitting should be avoided.”; Kaf Hachaim 551:232
[89] Ashel Avraham of Butchach 551
[90] Ashel Avraham of Butchach 551
[91] Peri Megadim 551 M”Z 18; Levush 551; Siddur Yaavetz
[92] Tosefes Chaim Chayei Adam 133:17
[93] Sefer Zechira
[94] 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
[95] Sheilas Rav 2:74-5 response of Rav Chaim Kanievsky that the populace is careful in this; Segulas Rabboseinu p. 390; Custom recorded in Nesivos Hamariv [Minhagei Morocco] p. 256 “it is accustomed not to pass a child over a table or under a table and not to sit him on a table.”; Sefer Nahagu Ha’am in name of Amor Abutbul;
[96] Seemingly, however, it is based on the teaching of the Sefer Chassidim 920 as explained by Yosef Ometz 64 to not sit on an eating table and from there began the custom to also not pass a person over the table.
[97] See Rama Y.D. 177:1; Admur 301:33; Mishneh Shabbos 67a; See Rama Y.D. 178:1 “This is only forbidden if the clothing of the gentiles are worn by them for sake of frivolity [pritzus] or it is a gentile custom that has no logic behind it, as in such a case there is room to suspect that the custom derives from the Emorite customs, and that it derive from practices of idolatry passed down from their forefathers.”; Maharik 88; See Kapos Temarim Yuma 831 and Chavos Yair 234 that Darkei Emori applies towards practices that the gentiles developed as a result of idolatry, that they believed that these actions invoke their G-ds to give assistance. See also Ran on Shabbos 67a; See Admur 301:33 “Any medical treatment that works in accordance to Segulah [i.e. supernatural causes] rather than natural cause and effect [i.e. scientifically based] does not contain the prohibition of Darkei Emori so long as it is recognizable [to the onlookers] that it’s intent is for the sake of healing”; See Igros Moshe E.H. 2:13; Y.D. 4:11-4; O.C. 5:11-4; See Mishneh Halachos 12:137 “This is not a Jewish custom, and is certainly not a custom of meticulous Jews [i.e. Vasikin]…to recite ”Bless you” after a sneeze we have heard of, however what does this have to do with pulling at the ear, and one should not do so due to it being the ways of the gentiles”
[98] See Hagahos Maimanis Avoda Zara 11:1 in name of Yireim 313; Beis Yosef Y.D. 178; Sheiris Yaakov 12; Darkei Teshuvah Y.D. 179:30; Rashba 1:167; 825; 2:281; Halef Lecha Shlomo Y.D. 115; Talumos Leiv 3:57-3
[99] Shiltei Hagiborim Avoda Zara 9a, brought in Pischeiy Teshuvah Y.D. 179:3; See Yerushalmi Terumos 8:3 that one needs to suspect of that which people worry of danger; Sefer Chassidim 261 that there is danger involved in matters that people believe to be dangerous; Minchas Yitzchak 9:8
[100] Heard from Harav Eliyahu Landau Shlita that he has not witnessed this Minhag by his family or amongst Anash
[101] See Beir Moshe 8:36; Mishneh Halachos 13:119; Shemiras Haguf Vihanefesh 1 Mavo Chapter 16 p. 91; Imrei Shamaiy Vol. 2 p. 185; Viein Lanu Michshol 2 Chapter 7:3; Shulchan Aruch Hamekutzar 4 139:58 [that so was custom of Yemenite Jewry regarding walking over a child]; Darashta Vechakarta 5 C.M. 8:1; Sheilas Rav 1 21:8 and Sefer Asicha p. 400 in name of Rav Chaim Kanievsky that the custom of women is to be careful and that it is a Minhag Yisrael; Segulos Rabboseinu p. 369; Rav Meir Mazuz stated that the worry is nonsense and one who is not Makpid has nothing to worry about
Response of Rav Eli Landau Shlita: Rav Eli Landau responded to us regarding the above custom, that the adherence of not walking over a child was not as much widespread and he therefore questioned its status as Minhag Yisrael. Whatever the case, he stated that one without a family tradition in this matter has no obligation to adapt to these customs if they do not want to, and it is simply a question of whether one is allowed to suspect for them, or should suspect for them due to his family tradition.
See regarding the general Halachic issues with superstitious beliefs: Michaber Y.D. 178-179; Rambam Avoda Zara 11; Sanhedrin 65a; Encyclopedia Talmudit Erech Darkei Haemori Vol. 7; Shiltei Hagiborim Avoda Zara 9a, brought in Pischeiy Teshuvah 179:3; See Yerushalmi Terumos 8:3 that one needs to suspect for that which people worry of danger; Sefer Chassidim 261 that there is danger involved in matters that people believe to be dangerous; Minchas Yitzchak 9:8; See regarding Hataras Nedarim: Michaber Y.D. 214:1-2
Explanation: Adapting superstitious practices that are not sourced in classic Jewish sources enters the question of the prohibition of Lo Sinacheish and Darkei Emori, and practically one needs to research whether they were traditionally practiced amongst G-d-fearing Jewish homes, in which case one does not have to worry of them containing any prohibition. Nonetheless, even if verified that the superstition has traditionally been followed by some Jewish families, it does not obligate everyone to adapt to these superstitions, and so can be argued that it is better to ignore it and not create unnecessary Ayin Haras. Now, regarding the specific superstition of walking over a child, we find that it was traditionally practiced amongst G-d-fearing homes in Europe, and therefore there is no prohibition involved in following it. However, those who did not receive such a tradition may ignore it if they choose. Now, regarding if one who received such a tradition from his family if he may stop following it, this enters the question of breaking a family custom, although in my opinion it seems that one can choose to ignore it if it has no source in classic Jewish sources and is not a very widespread adherence that is kept. For extra insurance, he should do Hataras Nedarim. [See Michaber Y.D. 214:1-2]
[102] See Beir Moshe 8:36; Response of Rav Eli Landau Shlita: Rav Eli Landau responded to us regarding the above custom, that the adherence of not allowing a child to look at the mirror until a certain age was certainly followed in his home as well as the home of many Jewish families and is a traditional Jewish custom. Whatever the case, he stated that one without a family tradition in this matter has no obligation to adapt to these customs if they do not want to, and it is simply a question of whether one is allowed to suspect for them, or should suspect for them due to his family tradition.
See regarding the general Halachic issues with superstitious beliefs: Michaber Y.D. 178-179; Rambam Avoda Zara 11; Sanhedrin 65a; Encyclopedia Talmudit Erech Darkei Haemori Vol. 7; Shiltei Hagiborim Avoda Zara 9a, brought in Pischeiy Teshuvah 179:3; See Yerushalmi Terumos 8:3 that one needs to suspect for that which people worry of danger; Sefer Chassidim 261 that there is danger involved in matters that people believe to be dangerous; Minchas Yitzchak 9:8; See regarding Hataras Nedarim: Michaber Y.D. 214:1-2
Explanation: Adapting superstitious practices that are not sourced in classic Jewish sources enters the question of the prohibition of Lo Sinacheish and Darkei Emori, and practically one needs to research whether they were traditionally practiced amongst G-d-fearing Jewish homes, in which case one does not have to worry of them containing any prohibition. Nonetheless, even if verified that the superstition has traditionally been followed by some Jewish families, it does not obligate everyone to adapt to these superstitions, and so can be argued that it is better to ignore it and not create unnecessary Ayin Haras. Now, regarding the specific superstition of not having a child look at the mirror, we find that it was traditionally practiced amongst G-d-fearing homes in Europe, and therefore there is no prohibition involved in following it. However, those who did not receive such a tradition may ignore it if they choose. Now, regarding if one who received such a tradition from his family if he may stop following it, this enters the question of breaking a family custom, although in my opinion it seems that one can choose to ignore it if it has no source in classic Jewish sources and is not a very widespread adherence that is kept. For extra insurance, he should do Hataras Nedarim. [See Michaber Y.D. 214:1-2]
[103] See Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 16:4
[104] Divrei Yitzchak 61; Orchos Chaim 300:2; brought in Kaf Hachaim 300:4
[105] Alef Hamagen 660:7; Yifei Laleiv 2 664:15; Likkutei Maharich; See Kesubos 61a; Midrash Raba Vayikra 37b
The Chabad custom: Some individuals received a directive from the Rebbe to use the Esrog to make jelly. [See Otzer Minhagei Chabad 233 that this instruction was given several times]
[106] M”A 239:7; M”B 239:9; Brachos 54b; Sefer Shemiras Haguf Vihanefesh [Lerner] 180
[107] Haghos Yaavetz; Aruch Hashulchan E.H. 64:3
[108] Michaber Y.D. 154:1; See Shach 154:1; Taz 154:1; Beis Yaakov 104; Pischeiy Teshuvah 154; Darkei Teshuvah 154:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 143:1
[109] Toras Hayoledes 8 footnote 5; Sefer Shemiras Haguf Vihanefesh [Lerner] 143:4
[110] Shabbos 31b; See Divrei Malkiel 2:94; Sefer Shemiras Haguf Vihanefesh [Lerner] 144:1; 262:1
[111] Shabbos 32a
[112] Shabbos 32b
[113] Sefer Chassidim 486; Shemiras Hanefesh 127; Kaf Hachaim 116:175; Sefer Shemiras Haguf Vihanefesh [Lerner] 144:2
[114] Sefer Chassidim 469; Sefer Zechira; Shemiras Hanefesh 136; Kaf Hachaim 116:181; Sefer Shemiras Haguf Vihanefesh [Lerner] 148:2
[115] Shelah Hakadosh; Shemiras Hanefesh 102; Kaf Hachaim 116:170; Sefer Shemiras Haguf Vihanefesh [Lerner] 148:1
[116] Chacham Tzevi 64; Chasam Sofer E.H. 136; Shemiras Hanefesh 18; Kaf Hachaim 116:136
[117] Shemiras Hanefesh 18; Kaf Hachaim 116:136
[118] Sefer Chassidim 246; Kaf Hachaim 116:137; Sefer Shemiras Haguf Vihanefesh [Lerner] 199:1
[119] Sefer Chassidim 245; Shemiras Hanefesh 179; Kaf Hachaim 116:137; Sefer Shemiras Haguf Vihanefesh [Lerner] 199:2
[120] Zivcheiy Tzedek 116:83; Rav Dovid Luria in Aliyos Eliyahu 51; Kaf Hachaim 116:135
[121] Pischeiy Teshuvah 352:2; Yalkut HaReuveini Parshas Mikeitz; Kaf Hachaim 116:138
[122] Tziporen Shamir 186; Kaf Hachaim 116:107; Sefer Shemiras Haguf Vihanefesh [Lerner] 145:1
[123] See Yehoshua 6:16-19; Yerushalmi Brachos 9:5; Encyclopedia Talmudit Erech “Yericho” Vol. 18 p. 570
[124] See Chashukei Chemed [Rav Yitzchak Zilberstrom] Nedarim 83b
[125] Story with Rav Avraham Azulaiy, the author of the Chesed Leavraham
[126] See Radbaz 69
[127] Shabbos 67a
[128] Shabbos 67a
[129] Likkutei Maharil; Chidushei Rebbe Akiva Eiger Y.D. 336:1; Beis Lechem Yehuda 336:1
[130] Admur 158:18; M”A 158:17; Tashbeitz Katan 287; Orchos Chaim Talmud Torah 25; See Sefer Shemiras Haguf Vihanefesh [Lerner] 57
[131] See Nefesh Chayah 2; Miaseif Lekol Hamachanos 2:12; Sefer Shemiras Haguf Vihanefesh [Lerner] 57 footnote 3
[132] Aruch Hashulchan 158:17; Kaf Hachaim Falagi 22:4; Kaf Hachaim 158:87 in name of Yifei Laleiv; See P”M 158 A”A 17, brought in M”B 157:45, who leaves this matter in question
[133] Minchas Yaakov 2:2; Miaseif Lekol Hamachanos 2:8; Sefer Shemiras Haguf Vihanefesh [Lerner] 66 footnote 8
[134] Admur Kama 2:3; Basra 2:3; M”A 2:3; Arizal Shaar Hakavanos Inyan Birchas Hashachar; M”B 2:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 69:1
[135] Admur Basra 2:3, Based on Arizal Shaar Hakavanos Inyan Birchas Hashachar
[136] Admur Basra ibid; However, in Kama ibid the wording is “It is good to be careful”
[137] To note that in Kama ibid Admur adds the word “together simultaneously” while in Basra he just writes together.
[138] Rav Eliyahu Landau testified to this custom, although it does not have any source. He stated that the one exception is on the day of the wedding when both of the Mechutanim place the Kittel onto the Chasan together; See Sefer Shemiras Haguf Vihanefesh [Lerner] Mavo 16:4
[139] Kama 2:2; Basra 2:3; Michaber 2:3; Shabbos 114b; See Alef Lamagen 3 for a thorough analysis from Talmud and Rishonim regarding this law
[140] Lit Tov
[141] Kama 2:2
[142] Basra 2:3
[143] Lit. “Chaluk”; See Perisha 2:3; Olas Tamid 2:1; Kaf Hachaim 2:4 that this refers to an undershirt and the reason why “Chaluk/shirt” was specifically mentioned in this Halacha is because it refers to an undershirt and thus the novelty is that even though [it is covered] and is a great trouble to remove all one’s clothing and turn it over, nevertheless one must do so. [ibid]
[144] Basra ibid; Perisha 2:3
[145] The reason: As when one wears a shirt inside out, the inner disparaging stitches [and threads-Basra] are visible and he will be debased in the eyes of others. [Admur ibid; M”A 2:3; Rashi Shabbos ibid]
[146] Admur ibid; Taz 2:2
If one is not a Torah scholar: If one is not a Torah Scholar, then there is no need to remove the shirt, although initially one is to wear it the right way. [Taz ibid; Perisha 2:3] The reason specifically a Torah Scholar must be careful in this is because he must show respect for the Torah that he represents. Regarding this matter, every person can consider himself a Torah Scholar. [Olas Tamid 2:1]
Other Opinions: Some Poskim rule that every person must remove the shirt if it is inside out and wear it the right way. [Birkeiy Yosef 2:1; Tevuas Shur brought in Alef Lamagen ibid]
[147] The reason: As otherwise he will be included within “All my haters love death” [Mishleiy 8:36], as people will say “how degrading Torah learners are”. [Kama ibid] It is thus to be done in order not to be included within “My haters” Chas Veshalom. [Basra ibid; Perisha 2:3; See also Admur 53:32]
[148] See Alef Hamagen 3 [towards end of Teshuvah]; Hagahos Taharas Hashulchan
[149] Seder Hayom; Ashel Avraham Butchach 2 [Mahadurah Tinyana]; See Perisha; 2:3; Olas Tamid; 2:1; Kaf Hachaim 2:4 that the reason why “Chaluk/shirt” was specifically mentioned in this Halacha is because it refers to an undershirt and thus the novelty is that even though [it is covered] and is a great trouble to remove all one’s clothing and turn it over, nevertheless one must do so.
The reason: Perhaps wearing a shirt inside out can damage one’s memory just like one who puts on two clothing simultaneously. [Ashel Avraham ibid]
[150] This is implied from Basra 2:3 which adds the Halacha of not placing on two clothing simultaneously to the end of this Halacha. Seemingly they have no connection, and in Kama 2 Admur in truth placed it in two different Halachos. Likewise, in Basra ibid [as opposed to Kama] Admur omitted the reason as people will say “how degrading Torah learners are” thus implying it should not be done even if it is not noticeable. Vetzaruch Iyun.
[151] Regarding a Tallis Katan: Those that have two holes [as is the Chabad and Chassidic custom] it should not be worn inside out, as explained in Admur in the Siddur.
[152] Ashel Avraham Butchach 2 [Mahadurah Tinyana]
[153] See Piskeiy Teshuvos 2 footnote 23
[154] The above adherence is only written with regards to wearing two pieces of clothing together. No mention is made in the Poskim or Mekubalim regarding whether this law applies when removing the clothing; if one may remove two pieces of clothing together. The following is the available sources on the subject; See Sefer Shemiras Haguf Vihanefesh [Lerner] 69:4
[155] Orchos Chaim [R. Gedaliah Lipshitz, brought in Shulchan Melachim on the Kitzur Shulchan Aruch]; Yosef Ometz 201; Beis Baruch 1:36; Birchas Avraham; Halichos Shlomo 2:22
[156] Shulchan Hatahor 2:1 [Komrono]; Minchas Aron 22:12; Yayin Tov 11; Shraga Hameir 4:87
[157] Ateres Rosh Shaar Yom Hakippurim 2 [p. 29]; See also Toras Chaim Parshas Terumah p. 620 “”We find that one who removes two garments simultaneously that it is difficult for [i.e. causes] forgetfulness.”; See also Mamarei Admur Haemtzai Devarim 1:114; 4:1234
[158] See Koveitz Yagdil Torah (Israel) vol. 1 page 122.
[159] Ruach Chaim 2:3; Kaf Hachaim 2:6; Sefer Shemiras Haguf Vihanefesh [Lerner] 69:2
[160] Piskeiy Teshuvos 2 footnote 13; However, Tzaruch Iyun from the law on Shabbos in which many Poskim rule it is permitted to wear this cover over one’s hat on Shabbos even in an area without an Eiruv being that it is considered like some clothing. [See Minchas Yitzchak 3:26; Sheivet Halevy 1:61; Rashdam 4; Chelkas Yaakov 2:6]
[161] Yifei Laleiv 2:3
[162] Aruch Hashulchan 2:6; Pnei Meivin 226; Shulchan Melachim 3:17; Har Tzvi; Tzitz Eliezer 7:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 69:3
[163] Miaseif Lechol Hamachanos 1:12 based on numerous Poskim that consider shoes to be clothing
[164] Ashel Avraham Butchach 2
[165] Piskeiy Teshuvos 2:3 based on Ashel Avraham Butchach 2; Vetzaruch Iyun as the allowance of the Ashel Avraham is based on the fact that one of the clothing is a minority of the other clothing, as understands Miaseif Lechol Hamachanos 2:12, and hence if the two clothing are the same size, such as two socks, or two sleeves, how would this allowance apply according to the Ashel Avraham.
Other Poskim: Some Poskim are stringent in the above matter. [Yayin Tov 11; Rivivos Efraim 1:4]
[166] Nedarim 81a; Shemiras Hanefesh 148; Aruch Hashulchan 260:4; Kaf Hachaim 116:186; Sefer Shemiras Haguf Vihanefesh [Lerner] 65:1; 73:1
[167] Admur Hilchos Shemiras Guf Vinefesh Halacha 9; ; Pesachim 111b; Rashi and Rashbam Pesachim ibid; Ketzos Hashulchan 73 footnote 23; Tav Yehoshua 17:4; Oholei Sheim 3:38; Sefer Shemiras Haguf Vihanefesh [Lerner] 73:2-3
[168] The reason: As the original lice [which were on the clothing] are able to return and live, and they can cause leprosy. [Admur ibid]
[169] Ketzos Hashulchan 73 footnote 23
As is evident from the institution of Ezra to do laundry on Thursday to one’s clothes which he will be wearing on Shabbos, and as is also evident from the allowance to wash an only shirt on Chol Hamoed and wear it that day.
[170] Tav Yehoshua 17:4; Sefer Shemiras Haguf Vihanefesh [Lerner] 73:3
[171] Sefer Taama Dekra 1; See Sefer Shemiras Haguf Vihanefesh [Lerner] 73:3 footnote 4
[172] See Machzor Vitri end of tractate Kallah; Chupas Eliyahu Raba Shaar Gimel; Zivcheiy Tzedek 2 116:163; Shemiras Hanefesh 341; Kaf Hachaim Y.D. 116:212; Shemiras Haguf Vihanefesh 1:74; Eitz Chaim Zer Zahav 2 that if one chews a thread while doing the sewing then there is no longer a worry; Vidarashta Vichakarta 2 Y.D. 19; Sefer Shemiras Haguf Vihanefesh [Lerner] 74
[173] The reason: There are many matters recorded in Sefarim that are restricted or avoided due to mystical reasons that are beyond the understanding of human intellect. Some of these matters are recorded in the Talmud but many have been added by later generation authorities. One of the matters we find recorded is not to sew a garment while one is wearing it, being that it can lead to memory loss. However, I am not aware of any source which states that one should also avoid cutting a garment that one is wearing. Seemingly, those who avoid doing so confuse it with the above restriction which is specifically against sewing. However, some claim that they avoid doing so in order to avoid any similarity to Keriah for the dead. Even this claim, which again I have not found a source for, would only hold true if you are actually tearing the garment, and not if you simply remove the tag which is an invalid Keriah according to all opinions and is considered worthless. [See Michaber Y.D. 340:9-10; Darkei Chesed 14:5] On the contrary, I would say that those who suspect for the above similarity to Keria should specifically tear the tag while wearing the garment to emphasize one does not fulfill his obligation of Keria by doing so and to negate from the new modern custom of Reform Judaism to simply cut a string or thread from the garment for Keria. Whatever the case, there is no need for people to suspect of unsubstantiated superstitions, which perhaps were adapted by some due to their own personal worries throughout the generations, but for certain are not binding to the public to keep. We asked Rabbi Eliyahu Landau Shlita regarding the specific custom, and he attested that he has never heard of it.
[174] Eitz Chaim Zer Zahav 2
[175] Sefer Hazechira; Sefer Shemiras Haguf Vihanefesh [Lerner] 74:2
[176] Admur Shemiras Haguf Vihanefesh Halacha 8; Michaber Y.D. 116:5; Rambam Rotzeiach 12:4; Yerushalmi Terumos 8
[177] Admur ibid; Rambam ibid
[178] Admur ibid; Shach Y.D. 116:3; Beis Yosef 116; Peri Chadash 116:5; Ran Avoda Zara 10b; Kaf Hachaim 116:38
[179] Michaber Y.D. 116:5; Rambam Rotzeiach 8; Yerushalmi Terumos 8; Omitted by Admur ibid
[180] Kaf Hachaim 116:38; Imrei Yaakov 10:36
[181] See Maharil Hilchos Yom Kippur that his daughter died as a result of him Davening for the Amud in a different tune than that accustomed in that Shul; Sefer Shemiras Haguf Vihanefesh [Lerner] 83
[182] Tzavah Yehuda Hachassid 20; Sefer Chassidim 461; 1146; Teshuvos Upesakim Chachamei Ashkenaz Tzarfat 83; Brought in: Kneses Hagedola Y.D. 179:10; Beis David C.M. 2:95; Yosef Ometz 37; Zechor Leavraham 188; Ikarei Dinim 8:40; Zivcheiy Tzedek 116:78; Ben Ish Chaiy Pinchas 2:17; Kaf Hachaim Y.D. 116:122; Shivim Temarim 23 p. 60; Mila Dechasidusa 461; Makor Chesed 461; Igros Kodesh Rebbe Rashab 1:159 and 174 [printed in Shut Toras Shalom Halacha 36-37]; Igros Kodesh 13:296; 15:346 [printed in Shulchan Menachem 4:27-29]; Shemiras Hanefesh p. 15; Shemiras Haguf Vihanefesh p. 219; Shevet Halevi 6:111; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:1-10
[183] However, one may completely close off an opening for temporary basis, such as to close a window or door of a room, even if he plans to leave it closed for a very long time.
[184] Yosef Ometz ibid; Zechor Leavraham ibid; Kaf Hachaim ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:9
Other opinions: Some Poskim rule that there is no danger to close up the openings of Shul. [See Shivim Temarim Tzavah 23]
[185] Shivim Temarim 23 p. 60; Shemiras Hanefesh p. 15; Zivcheiy Tzedek 116:78; Mili Dechassidusa 23; Kaf Hachaim Y.D. 116:122; Igros Kodesh Rebbe Rashab 1:159 [printed in Shut Toras Shalom Halacha 36]; Igros Kodesh 13:296; 15:346 [printed in Shulchan Menachem 4:27-29]; Shevet Halevi 6:111; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:4 footnote 4
[186] Igros Kodesh Rebbe Rashab 1:159 [printed in Shut Toras Shalom Halacha 36]; Shivim Temarim 23 p. 60; Igros Kodesh 13:296; 15:346 [printed in Shulchan Menachem 4:27-29]
[187] Chakal Yitzchak 46; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:9
[188] Chakal Yitzchak 46; Beis Avi 2:69; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:9
[189] Tzava ibid “a small hole”; Yosef Ometz ibid “Any size hole”; Shivim Temarim 23 p. 60 in name of Yosef Ometz; Ben Ish Chaiy ibid “any size hole”; Mila Dechassidusa “By leaving some hollow area…”; Toras Yekusiel Kama 15; Shemiras Hanefesh p. 15; See Sefer Beis Chayeinu 770 p. 277 that the Rebbe directed to leave a hole the size of a needle
[190] Igros Kodesh Rayatz 9:385, brought in Igros Kodesh 13:296 [printed in Shulchan Menachem 4:27-29]
[191] Igros Kodesh Rebbe Rashab 1:159 [printed in Shut Toras Shalom Halacha 36] “May cover with cement”; Shivim Temarim 23 p. 60 “May cover with a plug”; Igros Kodesh Rayatz 9:385 “After it is plugged, it is painted over”; Igros Kodesh 13:296; 15:346 [printed in Shulchan Menachem 4:27-29]; Shevet Halevi 6:111
[192] Sefer Chassidim 461; 1146
[193] The reason: As angels and demons only have permission to use a specific exit. [See Shivim Temarim ibid]
[194] Shivim Temarim 23 p. 60
[195] Shivim Temarim ibid; Mili Dechassidusa; Shemiras Hanefesh p. 15; Koveitz Mibeis Levi 7:44; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:2; However see Beis Chayeinu ibid
[196] Sefer Shemiras Haguf Vihanefesh [Lerner] 219:5
[197] Sefer Chassidim 461
[198] Mila Dechasidusa 461; Makor Chesed 461
[199] Mili Dechassidusa ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:6
[200] See Sefer Shemiras Haguf Vihanefesh [Lerner] 219:6
[201] Kinyan Torah 2:22
[202] Mili Dechassidusa ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:3
[203] Chaim Beyad 25; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:8
[204] See https://stumptherabbi.org
[205] Admur Kama 4:18; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 35
[206] Admur Kama 4:18; Ketzos Hashulchan 2:11; also brought in Chayeh Adam 2:5; Kitzur SH”A 2:9
[207] The Peri Megadim 4 A”A 21 writes on the M”A 4:20 that one must be within four Amos of the corpse to require washing. It is however unclear as to whether the P”M refers even to a case that one is within the same room as the corpse. Practically many record that one is to wash his hands when being in the same room as a corps even if one is not within 4 Amos. [See Piskeiy Teshuvos 4:25; Nitei Gavriel 70:1]
[208] Kol Bo 118; Sefer Zechira Inyanei Daled Devarim; See Sefer Shemiras Haguf Vihanefesh [Lerner] 188:2
[209] Admur 156:15; M”A 156:2; Peri Chadash 55:1; Rambam Temidin 4:4; Rebbe Yitzchak in Yuma 22b “It is forbidden to count the Jewish people even for a Mitzvah” based on Mishneh in Yuma 2:2 that the Kohanim would stick out their fingers for the raffle; Brachos 62b that even children know of this prohibition; Pesachim 54b; Sefer Haitim in name of Rav Haiy Gaon; Sefer Pardes of Rashi 99; Sefer Haorah of Rashi 1:56; Rashi Shmuel 1:15-1; Chesed Lealafim 55:10; Kaf Hachaim 55:11; Tzitz Eliezer 7:3 in length; Toras Menachem 5743 2:1138 [printed in Shulchan Menachem 1:203]; Piskeiy Teshuvos 156:24; Sefer Shemiras Haguf Vihanefesh [Lerner] 242:1-3 footnote 1 in length
[210] The source: This is deduced from the verse [Shmuel 1:15-4] “Vayishma Shaul Es Ham Vayifkideim Betelaim,” which describes that when Shaul counted the Jewish people, he counted them using sheep. [Yuma ibid] It is also learned from the fact Hashem had the Jewish people donate a half Shekel in order for Moshe to count them. [See Brachos 62b] Regarding the novelty of the ruling in Yuma from Shmuel versus that in Brachos from the Torah, some say that in Ki Sisa there is no explicit prohibition and thus the novelty in Yuma is that it is prohibited to do so. [Maharsha Yuma ibid] Alternatively, although the general prohibition is learned from Ki Sisa/Brachos, from Yuma ibid we learn that one may not count the Jewish people even for the sake of a Mitzvah. [Iyun Yaakov Yuma ibid; Pirush Hataz Al Hatorah; Hagahos Maharsham Yuma ibid] Alternatively, from Ki Sisa/Brachos we only learn of the prohibition to count the entire Jewish people, while from Yuma ibid we learn that one may not count even part of the Jewish people. [Chida in Eiyn Zocher Mareches Mem 24; Sefas Emes Yuma ibid] Alternatively, from Ki Sisa/Brachos we only learn of the prohibition to count the Jewish people for census purposes, while from Yuma ibid we learn that one may not count the Jewish people even for an external reason, such as for a raffle. [Chasam Sofer Chadashos 8] See Tzitz Eliezer 7:3 in length
The reason: Counting the Jewish people brings danger upon them, as all counted items are subject to Ayin Hara. [Rashi on Ki Sisa 30:12; See Bava Metzia 42a “Blessing is only found on that which is hidden from the eye”; Michaber O.C. 230:2] This was seen in the times of David, who Hashem punished to forget this law, and due to him counting the Jewish people he caused Avishai Ben Tzruya to be killed. [Brachos ibid; See Shmuel 2:24] The reason for this is because when one counts every individual separately, it arouses Divine scrutiny on each individual according to their standing, and could cause retribution for sins they may have. This is in contrast to including the entire Jewish people as a whole, in which they are scrutinized and judged as a community more than individually, and hence the sinner can find refuge in the community’s standing. This can be learned from the story with the Shunamis, who told Elisha the prophet that she does not want to be individually mentioned, and would rather be included amongst the rest of the nation. [Rabbeinu Bechayeh Ki Sisa ibid] Alternatively, counting each Jew individually separates one from his friend and forfeits the Divine blessing attributed to unity. [Panim Yafos Bamidbar 2:1]
[211] Chida in Eiyn Zocher ibid; Sefas Emes Yuma ibid; See Tzitz Eliezer ibid and previous footnote.
[212] This does not refer to one of the 365 negative commands that make part of the 613 Biblical Mitzvos, but rather to a Rabbinical command that is derived from the words of the Prophets, from where the verse that serves as the source of this negative command is found. [See Chida ibid; Tzitz Eliezer ibid Anaf 2]
[213] Yuma ibid; Omitted by Poskim ibid, Vetzaruch Iyun. See previous footnote regarding if the prohibition is of Biblical or Rabbinical status.
[214] Is the prohibition of Biblical or Rabbinical status? From the verses brought in Yuma ibid it is implied that the prohibition is due to Divrei Kabbalah [Navi] and is hence of Rabbinical status. However, from the verse brought in Brachos ibid, it is implied that it is of Biblical status. Practically, some Poskim conclude that it is of Rabbinical status. [Chavos Yair 9; Rav Parlo on Rasag L.S. 264-265 based on the fact it is omitted from all Monei Hamitzvos; Sdei Tzufim on Yuma ibid based on response of Avraham the son of the Rambam] Others however conclude it is of Biblical status, although was not listed as one of the 613 for one reason or another. [Divrei Emes of Rav Yitzchak Becher of Kushta 1700, Lavim p. 86 that it is a Lav Miklal Asei learned from Ki Sisa; Shevet Halevi 9:35 in name of Chasam Sofer; See Tzitz Eliezer 7:3-1 and 2 in length]
[215] Admur ibid; M”A ibid; Yuma ibid; Sefer Hapardes of Rashi 99
[216] Admur ibid; M”A ibid; Rav Eliyahu Mizrachi on Rashi Ki Sisa; omitted in Kitzur SHU”A 15:3; See Pesachim 54b that the Kohen Gadol told Agripas the king to count the amount of Jewish people bringing the Karban through counting one kidney per animal.
For census taking: Some Poskim rule that when counting for purposes of census taking, one may not count fingers, or external items, even for the sake of a Mitzvah, and the only valid method is to use the Half Shekel as prescribed in the Torah. The allowance to count fingers is only for an external purpose, such as for a raffle and the like. [Likkutei Teshuvos Chasam Sofer 7] We do not rule like this opinion. [See Tzitz Eliezer ibid]
[217] Tosafus Rid Yuma ibid; Radak Shmuel 2:24; Daas Torah 156; Tzitz Eliezer ibid in length in name of many sources, including Ramban Al Hatorah; Shevet Halevi 6:20; 9:35; Piskeiy Teshuvos 156:24
[218] Tehillim 28 in end
[219] Kitzur SHU”A 15:3; Padah Es Avraham [Falgi] Mareches Mem 19; Rebbe in Toras Menachem ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 242:2 footnote 2
The reason: The reason this verse became customary to be said despite the fact that the sources [in next footnote] bring a different more appropriate verse, is because this verse contains a request for the redemption, and hence now in the end of exile whenever ten Jews gather together and summon the Shechinah with their presence we immediately beseech G-0d “Hoshiya Es Amecha.” [Rebbe in Toras Menachem ibid]
[220] Tehillim 5:8
[221] 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
[222] Tehillim 69:14
[223] Pirush Kadmon brought in Otzer Hageonim Yuma p. 86
[224] Padah Es Avraham [Falgi] Mareches Mem 19
[225] Rebbe in Toras Menachem ibid
[226] See Tzitz Eliezer ibid Anaf 8
[227] Peas Hashulchan in his letter to the Chasam Sofer, printed in content in Tzitz Eliezer ibid
[228] Chasam Sofer in his response to the Peas Hashulchan, printed in content in Tzitz Eliezer ibid
[229] Kesav Sofer Y.D. 106 in name of his father; Shevet Halevi 6:20
[230] Eitz Yosef in Iyun Yaakov Yuma ibid
[231] Chesed Lealafim 55:10; Pela Yoetz 2 Mem; Kaf Hachaim Falagi 13:14; Yifei Laleiv 55:3; Kaf Hachaim 55:11; Tzitz Eliezer ibid
[232] So is understood from the fact the Poskim all allow counting using a Pasuk, that if one does not use the regular numerical values, it is not considered counting at all. Even when using numbers, when counting in an irregular way it is also permitted to be done, as evident from the Rebbe’s talk, brought in the next footnote.
[233] Rebbe in Toras Menachem ibid
[234] A similar precedent can be brought from the laws of Sefiras Haomer, in which certainly if one said on the 5th day that “Today is not the 5th day of the Omer” he does not fulfill his obligation, being that the words verbalized do not express a count.
[235] Chesed Lealafim 55:10; Pela Yoetz 2 Mem; Kaf Hachaim Falagi 13:14; Yifei Laleiv 55:3; Padah Es Avraham [Falgi] Mareches Mem 19; Kaf Hachaim 55:11; See Admur 489:7 regarding if counting in letters is considered counting vis a vis Sefiras Haomer
[236] Shevet Halevi 9:35 that so ruled Gedolei Yisrael
[237] Tzitz Eliezer 7:3 Anaf 3 in length
[238] Shevet Halevi 6:20 unlike 9:35; Pesak Din of Eida Hachareidis in 1983 that it is forbidden to take any part in the census whether as a worker or answerer. Rav Chaim Kanievsky in Gilui Daas in Hamodia 1983; See Teshuvos Vehanhagos 3:387; Karyana Diegrata letter 244; Piskeiy Teshuvos 156:24
[239] Shevet Halevi 9:35 unlike 6:20; Rav Shaul Yisraeli in Amud Hayemini 13; Seridei Eish 1:140; Techumin 4:327; See Tzitz Eliezer 7:3 in length
[240] The reason: As the census is being taken for the sake of a Mitzvah or a public need and when doing so for the sake of a Mitzvah one may take a census using an external item. Thus, being that the census takers do not count the people themselves, but rather an external item that they provide, such as a questionnaire, therefore it is permitted. [Poskim ibid] Alternatively, it is permitted being that also gentiles are included in the census. [Shevet Halevi ibid]
[241] Kitzur SHU”A 32:27
[242] Segulas Yisrael p. 126 in name of Mahram Shick; Sefer Shemiras Haguf Vihanefesh [Lerner] 223:4
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