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Letter D

Dangerous areas and activities: [Talmud/Rambam/Shulchan Aruch/Shulchan Aruch Harav/ Achronim]

It is forbidden to go into any dangerous areas.[1] Thus, it is forbidden to walk under a tilted [unstable] wall or on an unstable bridge[2], or to enter into a destroyed building[3] [due to worry of it caving in] or to go to any other places of danger.[4] One may not enter these areas on the trust that G-d will perform a miracle on his behalf.[5]

The law by a slight danger:[6] Some Poskim[7] rule that it is forbidden for one to enter himself even into a slight level of danger, for unnecessary purposes, such as for a hobby and recreation. [According to this approach, it should be forbidden to drive, fly, climb a tree, go skydiving, for recreational purposes.] Other Poskim[8], however, prove that it is permitted for one to do any activity which is accepted amongst people of the world to be done even if it carries some risk, and even for merely recreational purposes. [Thus, it is permitted to drive a car, and go flying, and on a cruise, and climb a tree, even for recreational purposes.] According to all, it is permitted for one to slightly endanger his life for the sake of Parnasa, making a livelihood. Thus, one may go hunting despite the risks that it carries. Likewise, one may travel by ship for the sake of business through risky water despite the fear of shipwreck. Likewise, one may climb to high places for the sake of his livelihood [such as to climb a tall tree to bring down fruits, or become a window cleaner of a high rise].[9]

Dates:

A. Dates of bad omen: [Rishonim/Achronim]

The following days are days of bad omen where punishment is exacted especially those who despise them, and are a bad omen for children to walk alone on the streets due to fear of evil spirits:[10]

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

First five days of the month:[11] 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.

Dates of the month in which some avoid starting a new activity: Some are accustomed to being particular against starting a new activity on the 1st, 3rd, and 5th, day of the month.[12] Practically, on this we state that whoever is not particular in this, we are not particular with him [i.e. Man Delo Kapid, Lo Kapdinin Bahadei].[13]

B. Using the secular dates verbally or in writing?[14] [Achronim]

The years: Some Poskim[15] rule it is Biblically forbidden to write secular dates.[16] Other Poskim[17] however rule it is permitted.[18] Practically, the custom is to be lenient as did many Gedolei Yisrael.[19] However, those who are meticulous only write the last two digits, or write “Liminyanam/for their count”, or also write the Hebrew year.[20]

The months in numbers: It is questionable whether it is permitted to write or say the secular month in numbers, such as 01 for January. The reason for this is because some Poskim[21] rule that the Torah commanded us to count Nissan as the first month. Accordingly, if one counts any other month as the first one transgresses the Biblical command.[22] Practically, it is best to be stringent to avoid using numbers for the secular months.[23] One is to rather use the English names if he needs to.[24]

The months in English names:[25] It is permitted to call the months by their secular names.

Weekdays:[26] One may call the weekdays by their English name.

Davening:

A. Community custom:[27] [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.

B. Saying the morning blessings without Tallis and Tefillin:[28] [Achronim]

Some write that saying the morning blessings without wearing Tallis and Tefillin brings poverty. [The Chabad custom is to recite the morning blessings specifically at home, without Tallis and Tefillin.]

C. Tallis Friday night:[29] [Achronim/Rebbe]

According to some Poskim[30] it is a danger to wear a Tallis Gadol by the Davening of Friday night, and hence a Chazan is to avoid it under all circumstances.

D. The Kroveitz:[31] [Achronim]

Some say that there is danger of death to nullify the saying of hymns known as Kroveitz in those communities that it is accustomed to be said.

E. Making a Hefsek between the 15 praises in Yishtabach:[32] [Kabbalah/Achronim]

A person is to be very careful not to make an interval between the 15 praises which are recited in Yishtabach [starting from the words Shir Ushvacha[33]], and is to say them from beginning to end without stopping in-between. If one is not careful in this there is danger involved.[34] Some Poskim[35] rule that in addition all 15 praises must be said in a single breath. Other Poskim[36], however, ruled that is not necessary to say all the praises in one breath, so one does not stop in middle.

F. Peiyos behind or covering ears:[37] [Kabbalah/Achronim]

A person should avoid covering his ears with his Peiyos during Shemoneh Esrei and throughout Davening. [Some[38] learn that one is to be particular in this throughout the day and not just during prayer. Some[39] learn that this means that one is not the place of the Peiyos behind the ears, although others[40] learn this to mean that the Peiyos should not be placed on the ear, covering the hole, although may be placed behind the ear. Regarding the Chabad custom, Chassidim from Russia were accustomed to tie their Peiyos on their ears. Nonetheless, in a published letter the Rebbe records in the name of the Munkatcher that this should not be done.[41]]

G. Having a set area for Davening:[42] [Achronim]

Some write that one who does not have a set area for prayer brings poverty upon himself and suffering from his children.

H. A set Chazan not skipping by Yomim Noraim:[43] [Sefer Chassidim/Achronim]

Any mitzvah that one is habitually involved in performing, there is a danger for him to stop performing it. Thus, if one is the set Chazan for Yom Kippur in Shul, then he should not skip it one year without justifiable reason.

Dead:

*For mourning related customs-See Volume 1 Chapter 13!

A. Seeing a dead man in one’s dream:[44] [Tzavah of Rav Yehuda Hachassid/Achronim]

If one sees a person who passed away in his dream, one should beware not to receive anything from his hands. Likewise, one is to beware not to swear to him or promise him anything. [Likewise, one is not to give any object to the dead man in his dream, although he may give him water and food.[45] In the event one transgressed any of the above, then it suffices to give charity to fix the bad omen of the dream, and it is not necessary to fast. The above, however, only applies to a man who was not considered a Tzadik when he passed away, however, if the person who passed away was considered a Tzadik, then it is a good omen to see him in the dream.[46]]

An enemy who appears in your dream:[47] It is possible for a person who passed away to get revenge against his enemy by appearing to him in a dream and injuring him. This once occurred, and a dead man who was the enemy of an individual appeared to him in a dream and injured his thigh and he then woke up with tremendous pain in that area.

B. Looking at the face of a corpse:[48] [Talmud/Achronim]

It is forbidden to stare at the face of a deceased person and one who does so forgets his learning. [It is for this reason that his face is to be covered right away. This applies even to a Nefel.[49]]

C. Looking at a murder victim:[50] [Kabbalah/Achronim]

It is forbidden to look at the body of a murder victim, even from a distance of 100 Amos.

Death:

*See also “Burial and Taharah”.

A. Actions that lead to immediate death:[51] [Talmud/Achronim]

The Talmud[52] states as follows: There are six things which if a person does all of them in order he will immediately die. These six things are as follows:

• One arrives home from travel.
• Upon arriving home, he lets his blood.
• After letting blood, he enters into the bathhouse.
• After the bathhouse, he then drinks to the point of getting drunk.
• After getting drunk, he goes to sleep on the floor.
• After going to sleep, he has marital relations.

If he does all six of these things in order, then he will immediately die. If he does them out of order, then he will become weak.

B. Actions that lead to death of a woman during childbirth or to die young r”l:[53] [Talmud]

The following three matters lead to death of a woman during childbirth:

1. Not being careful in the laws of Niddah.
2. Not being careful in Hafrashas Challah.
3. Not being careful in lighting the Shabbos candles

Additional matters:

1. Rav Acha adds that this is also caused by women transgressing Shabbos and washing the dirt off of their children’s clothing on Shabbos.[54]
2. Transgressing a vow causes the death of one’s wife r”l.[55]

C. Actions that can lead to the early death of man:[56] [Talmud/Achronim]

The following two matters lead to death of ignoramuses:

1. By them referring to the Aron Kodesh by the mundane name Arna.
2. By them referring to the Shul by the mundane name the house of the people.

D. Actions that can lead to death of one’s young children r”l:[57] [Talmud/Achronim]

1. Transgressing a vow causes the death of one’s young children.
2. Bittul Torah.
3. Transgressing the laws of Mezuzah.
4. Transgressing the laws of Tzitzis.
5. Sinas Chinam
6. Nivul Peh.

E. Actions that diminish the days of man:[58]

The following three matters shorten the years and days of man:[59] [Talmud/Rishonim/Achronim]

1. One who was given a Torah scroll to read and refuses to read from it.[60] See “Kerias Hatorah” for the full details of this matter!
2. One who was given a Kos Shel Bracha to bless over [i.e. lead the Zimun], and refuses to say a blessing over it.[61] See “Birchas Hamazon” for the full details of this matter!
3. One who self-appoints himself to a leadership position [i.e. Manhig Atzmo Berabanus].[62]

Additional matters:

1. One who sees a Torah scroll and does not stand up before it, his days are shortened.[63] See our corresponding Sefer of “The Laws & Customs of Kerias Hatorah” for the full details of this matter!
2. A Torah scholar who sees his Rebbe and does not stand up before him, his days are shortened, and he forgets his learning.[64]
3. One who chases after honor, causes himself to be buried.[65]
4. One who does not add in Torah learning starting from the 15th of Menachem Av and onwards [when the nights become longer] causes his days to be shortened.[66]

Demons: [Talmud/ Rishonim/Sefer Chassidim/Shulchan Aruch/Shulchan Aruch Harav/Kabbalah/Achronim]

Do demons really exist? The Sages[67] mentioned the existence of demons in various places, and they are likewise mentioned in a verse[68] in scripture. It is hence imperative for a G-d fearing Jew who believes in the Torah and in the word of the Sages to believe in their existence.[69] However, there were Poskim[70] who questioned their existence.

Making use of demons:[71] It is forbidden to perform actions using demons.[72] Some Poskim[73], however, permit one to ask demons of the whereabouts of an item, such as a stolen object, as the demon does not do any action on one’s behalf and simply tells him the information which is hidden from him.[74] Likewise, one may ask a demon regarding a medical matter.[75]

Dangers of involving oneself with demons:[76] One who involves himself in swearing angels or demons will not have a good and happy ending and therefore one should distance himself from this.

Seeing demons in a dream:[77] If a person saw demons or evil spirits in a dream, he is not to tell anyone of it until he first speaks, and touches a flame.

Depression:

Not to look at a depressed person:[78] [Achronim]

One is to avoid staring at the face of a person who is depressed.

Doctors: [Shulchan Aruch/Shulchan Aruch Harav]

The obligation for a sick person to seek medical treatment:[79]

A person who is ill or suffers from medical condition is Biblically obligated to seek medical treatment. He is Biblically required to take the recommended medicines for his illness, and is to listen to the doctor’s instructions for him to be healed and cured. If a person does not seek medical treatment or does not listen to their advice and then dies as a result of his illness or medical condition, then he is liable for his own soul.[80] One is to listen to the doctor’s directions even if it compromises on a good custom or stringency that one keeps.[81] According to Halacha, the opinion of professional doctors and health care providers are the sole authorities in regard to all health matters[82] and one is Halachically obligated to adhere to their directives[83] due to the principal that guiding ones health is a Torah command.[84] This applies even if the doctor is a gentile.[85] This applies even if the patient disagrees with the doctor.[86]

Secular versus G-d fearing doctor:[87] When choosing a doctor, the most expertise doctor is to be chosen irrelevant of his state of religiosity. Thus a more expertise secular doctor is to be chosen over a less expert religious doctor.

Dispute amongst the doctors:[88]

The following is the ruling regarding eating on Yom Kippur, and the same rule applies regarding other medical matters.

One versus one:[89] If one doctor says the patient needs to eat while a second doctor says he does not need to eat, then if the patient does not voice an opinion, he is to be fed, as we are lenient in a case of doubt that involves danger of life. If, however, the patient says he does not need to eat, then he is not to be fed as there is also a doctor that confirms his opinion.[90] [The Rebbe suggested in such cases to turn to a third doctor for a final arbitration, although in general, in a case of doubt we apply the rule of Shev Veal Taaseh Adif.[91]]

One versus two:[92] If one doctor says the patient needs to eat while two doctors say the patient does not need to eat, then if the patient does not voice an opinion, he is not to be fed. If, however, the doctor who says that he needs to eat is a much greater physician than the other two doctors, then the patient is to be fed.

Two versus many:[93] If two doctors say the patient needs to be fed, then even if one hundred doctors say he does not need to be fed, he is nevertheless to be fed.[94]

The Halachic definition of a doctor:      

Any doctor, whether man or woman, Jewish or gentile, who states that he is familiar with the illness, carries the same weight as any other doctor. Such a person is believed to even contradict a Jewish religious Doctor [who says that the illness it is not life threatening].[95] However, a doctor who is not familiar with the particular illness in question, is not given an opinion on the matter.[96]

Dogs-Restrictions in owning pet dogs and guard dogs:[97] [Talmud/Rambam/Shulchan Aruch/Shulchan Aruch Harav]

A. The prohibition against owning a dangerous or intimidating dog:[98]

It is [Biblically[99]] forbidden for one to raise a dangerous or vicious dog. [One who does so transgresses both a Biblical positive and negative command which obligates one to get rid of safety hazards.[100]]

The curse:[101] Anyone who raises a dangerous dog is considered cursed like one who raises pigs.

Raising a non-vicious dog: See B.

B. The definition of a dangerous or intimidating dog:

It goes without saying that a dangerous dog which attacks people and bites is forbidden to be raised. Below we will discuss the status of dogs which are not dangerous and do not attack or bite, but are intimidating and bark at people.

A dog which only barks:[102] Even if the dog does not bite but simply barks [at people and intimidates them], then it is defined as a dangerous dog [which is Biblically prohibited from being owned], being that his threatening bark can cause a pregnant woman to feel threatened and frightened and cause her to miscarry. [Indeed, the Talmud[103] relates a story of woman who visited a neighbor in order to bake bread there, and she was confronted by the barking of the loose pet dog of the owner. The owner quickly told her that she has nothing to worry about being that he removed the dog’s sharp teeth, and he thus can no longer injure anyone. She replied to the owner that he should take back his favor being that she has already miscarried. Thus, any dog which people can be potentially threatened by, even if in truth the dog is harmless, is prohibited from being owned.] Now, although the custom today is to be lenient in this matter and to raise dogs and to not be particular to chain them during the day, and indeed there are Poskim[104] which have justified this behavior regarding dogs that do not bite [saying that the prohibition only applies to dogs which bite], practically this opinion has not been accepted and therefore every G-d fearing Jew is to beware to chain a barking dog with an iron chain during the day until people go to sleep, even if he does not bite and only barks.[105] [At night, however, after everyone goes to sleep one may allow the dog to roam around the neighborhood. Seemingly, however, this only applies in previous times while in today’s times that people are up at all hours of the night, dogs required to be chained 24/7.]

If the dog does not bark:[106] A dog which is not vicious, which means that it does not [even] bark at people [and certainly does not attack or bite] is allowed to be raised in all areas and is not required to be chained at all. [Nonetheless, some Poskim[107] rule that even a dog which is not dangerous and does not bark is only permitted to be raised for a purpose, such as to guard one’s property and the like. However, to simply own as a pet for the purpose of playing with it and using it for fun and jest is permitted due to it being considered the ways of the scoffers, and it is indeed forbidden for one to play with them which is the ways of the Gentiles. Accordingly, even one who needs to own a dog to protect his property, may not own more than one dog unless it is necessary. Practically, while the custom of G-d fearing Jews is to be stringent and not raise dogs as pets [unless it is for some real need, such as a guard dog, or an assistant dog, and the like] nonetheless, those who do so have upon to rely as is the simple implication of the ruling above that if the dog does not bark and is not dangerous then are no restrictions in owning them.]

A single woman raising a dog:[108] It is forbidden for a widow to raise a dog of any type[109] [and the same would apply to any single woman].[110] [Some Poskim[111] rule that this is not prohibited from the letter of the law and is a mere stringency. Other Poskim[112] imply that this prohibition only applies if the dog lives in one’s house, if, however, it lives outside in the doghouse, then it is permitted.]   May one own a dog which only barks and bites if he is instigated? Some[113] write that one may not own a dog that barks and bites even if it only does so upon instigation. Others[114], however, state that there is no prohibition to own such a dog being that it does not bite or bark on its own.   May one own a non-intimidating non-dangerous dog which nonetheless barks and disturbs the neighbors?[115] A non-dangerous and nonintimidating dog which barks and disturbs the neighbors may not be owned unless they are trained not to bark during times that people are sleeping, such as past 11 o’clock at night.

C. Cases of exception:

A chained dog:[116] A [dangerous] dog which is [constantly] leashed with an iron[117] chain is permitted [to be owned] as in such a case people do not fear it or become frightened from it.[118] [Seemingly, the same would apply if the dog is constantly confined to one’s home or yard and cannot escape and roam around the neighborhood.]

To protect against crime and terrorists:[119] In a border city which needs to be guarded from the enemy it is permitted to raise [vicious dogs]. The dogs are to be chained during the day and let free at night.[120] [The same would apply regarding a city which has a high crime rate, that in such a city it is permitted for residents to raise dangerous and vicious guard dogs, so long as they are properly chained and cannot attack the public.]

Summary: It is forbidden for one to raise a vicious or dangerous dog that bites or even barks at people and intimidates them, unless the dog is constantly chained with an iron chain, [or is constantly confined to one’s home or yard and cannot escape and roam around the neighborhood]. If the dog does not bite or bark, then from the letter of the law it may be raised, although practically G-d-fearing Jews avoid doing so for mere recreational purposes, and only do so if it has a real need. May one let his dog roam around outside? If the dog is considered vicious or dangerous, such as it barks at people, then it is forbidden to allow it to roam around outside unless it is a time that no one is around such as late at night, and is a guard dog to protect the neighborhood. A non-vicious dog which does not bark is permitted to be allowed outside without a leash for him to roam around.

D. Killing a nuisance dog:[121]

It is permitted for one to kill a dog [or any other animal and creature] which is a nuisance and causes one monetary loss [such as by eating one’s food[122] or causes other damage[123]].[124] [This allowance applies even if the dog is not dangerous, and does not bite.[125] All this refers to a dog which does not have an owner, however a dog which has an owner, can only be killed against the will of the owner if it is known to be dangerous to the public, as will be explained below.]

Not to kill with a needle:[126] Nonetheless, one is not to kill the dog by placing a needle into his bread, as this can cause the dog to lose its mind and attack people, causing them injury. [In addition, doing so is forbidden due to Tzaar Baalei Chaim.[127]]

Killing with poison:[128] Rather, one is to kill the dog using poison.

Killing a threatening dog [i.e. bites or barks] which has an owner: Any dog which is a threat to the public, and is a type of dog that is known to attack and injure people or small children, is allowed to be killed. One who kills the dog is not required to pay the owner, unless his killed was unjustified such as if the dog is always chained and he killed it for no reason.[129] However, an owned dog which is not known to be dangerous to the public or to small children may not be killed even if it barks and frightens people, and is left unchained, and if one kills it he must repay the owner.[130]   Killing a damaging dog which has an owner:[131] It is forbidden due to Torah law for one to kill a dog which has a [Jewish[132]] owner and is not threatening to the point that it is permitted to be killed, even if the dog causes one monetary loss, such as it enters one’s yard and causes one monetary damage. Nonetheless, one may sue the owner of the dog for damages in a Beis Din in such a case. In the event that one killed the dog, then he must repay the owner for its worth, deducting from it the damage that the dog caused him.[133]

E. Walking between two dogs:

See “Walking”

Doors:

Sealing off the door of a room/home

See “Construction”

Dreams:[134] [Talmud/Shulchan Aruch/Shulchan Aruch Harav]

A. Dreams and their meaning:

Dreams were given special significance in both Scripture and Talmud, being treated as a divine message and being subject to interpretation. This created the concept of Taanis Chalom, for one to fast upon having a bad dream in order to redeem it and avoid any negative effect. There are many different opinions regarding what is defined as a bad dream that requires a fast.

Not paying attention to dreams today:[135] The Poskim conclude that it is best to simply ignore one’s dreams and not pay attention to them as we are no longer expert in the definition of bad dreams, as well as that today things have changed from the times of the Talmud just as medical treatment has changed with the generations. Therefore, the best thing is for one to simply not pay attention to his dreams and to simply move on.

B. The omens:[136]

Dream of dead retrieving his items:[137] If one has a dream that the deceased has come to take his objects, it is a good omen, with exception to his shoes.

Dream of Sefer Torah burning: If one saw a Torah scroll burning in a fire in his dream then some Poskim[138] rule that he is to fast the next day, even if it is Shabbos.

Dream of Sefer Torah falling:[139] If one saw a Torah scroll fall to the floor in his dream on Friday night, he is not to fast the next day on Shabbos. [Furthermore, even during the week, if one had a dream that a Torah scroll fell to the floor from someone else’s hand or from the table, then there is no need for him to fast. However, if the Sefer Torah fell from his own hands, then during the week, it is considered a bad dream that requires a fast. However, in today’s times, the suggested practice is not to fast. Nonetheless, if one is bothered by the dream, then he should give a certain sum of money to charity as a Pidyon and perform Hatavas Chalom. [140]]

Seeing demons in a dream:[141] If a person saw demons or evil spirits in a dream, he is not to tell anyone of it until he first speaks, and touches a flame.

C. Fixing a bad dream:

Redeeming with charity:[142] One can redeem a bad dream with charity.

Selling one’s bad dream another:[143] One who has a bad dream from which he is disturbed, can sell his dream to another, giving the other person money in exchange for him taking the dream.

Taanis Chalom:[144] The concept of Taanis Chalom is for one to fast upon having a bad dream in order to redeem it and avoid any negative effect. There are many different opinions regarding what is defined as a bad dream that requires a fast.

Hatavas Chalom:[145] The concept of Hatavas Chalom is a prayer recited upon having a bad dream in order to redeem it and avoid any negative effect. In general, the rule today is to simply ignore the dreams and not make big deals about them, as the making a big deal about the dream, can itself be the cause of damage r”l, and therefore the best thing is to always ignore the dreams and simply trust in Hashem. Nonetheless, if someone feels they need to do Hatavas Chalom for their mental sanity due to their inability to remove their minds from the dreams, then certainly it may be done even today.

D. Seeing a dead man in one’s dream:[146]

If one sees a person who passed away in his dream, one should beware not to receive anything from his hands. Likewise, one is to beware not to swear to him or promise him anything. [Likewise, one is not to give any object to the dead man in his dream, although he may give him water and food.[147] In the event one transgressed any of the above, then it suffices to give charity to fix the bad omen of the dream, and it’s not necessary to fast. The above, however, only applies to a man who was not considered a Tzadik when he passed away, however, if the person who passed away was considered a Tzadik, then it is a good omen to see him in the dream.[148]]

An enemy who appears in your dream:[149] It is possible for a person who passed away to get revenge against his enemy by appearing to him in a dream and injuring him. This once occurred, and a dead man who was the enemy of an individual appeared to him in a dream and injured his thigh and he then woke up with tremendous pain in that area.

Driving:

See “Car”

Drowning:[150] [Sefer Chassidim]

*See also “river”

It is forbidden for one to walk near dangerous waters in which he could drown. One who does so is liable for his own life.

Drugs:[151]

It is forbidden for one to take recreational drugs, including light drugs such as marijuana, unless medically required, and at proper doses which will not lead to addiction. Rav Moshe Feinstein[152] rules that smoking marijuana is forbidden due to numerous Biblical reasons, including: 1) It harms and consumes the body; 2) confuses the minds even of the healthy, and prevents one from studying Torah and prayer and fulfillment of Mitzvos; 3) It creates great lusts for food and the like, and causes one to be similar to a Ben Sorer Umorer. 4) It transgresses Kibud Av Vaeim, as the parents of the drug taker are greatly pained over their child’s choice. 5) Causes many more prohibitions. “It is thus one of the most severe prohibitions, and we must make all efforts to banish this impurity from all the Jewish people, especially from those who learn in Yeshiva.”[153]

Drying:

Drying one’s hands on one’s clothing:[154] [Rishonim/Shulchan Aruch Harav/Achronim]

One should not dry his hands [after washing for Netilas Yadayim for a meal, and possibly from any water[155]] on his shirt [i.e. Chaluko, or on any other clothing[156]] as if one does so it causes him to forget his Torah learning.

________________________________________________________________

^[1] Admur Shemiras Guf Vinefesh Halacha 6 and 156:19; Rama Y.D. 116:5; Rambam; Chochmas Adam 68:4; Aruch Hashulchan Y.D. 116:13; Kaf Hachaim 116:47; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:1

^[2] Admur ibid; 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; Kaf Hachaim ibid

[3] Admur ibid and 90:5; 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; Kaf Hachaim ibid

^[4] Admur ibid and 156:19; Rama Y.D. 116:5; Rambam

[5] 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]

[6] Imreiy Yaakov 10 Biurim 6

[7] Noda Beyehuda Tinyana Y.D. 10

[8] Implication of Admur, Tur, in 248 regarding traveling by ship for a Tiyul that only 3 days before Shabbos is there a restriction; Implication of Michaber 531:4 that it is permitted to travel in  the Diaspora for Tiyul even from one country to another; Imreiy Yaakov 10 Biurim 6

[9] Noda Beyehuda Tinyana Y.D. 10

[10] Sefer Zechira; Kav Hayashar 32; Shemiras Hanefesh 64

[11] Chinuch Mitzvah 403; Rebbe Akiva Eiger Y.D. 116: 5; Shaareiy Teshuvah O.C. 426

[12] Sefer Zechira; Peri Ha’adama 1; Darkei Teshuvah 179:14; Sefer Shemiras Haguf Vihanefesh [Lerner] 141:4

[13] Avnei Tzedek Y.D. 44

[14] Piskeiy Teshuvos 156:3

[15] Maharam Shick Yoreh Deah 171; See also Chasam Sofer in Toras Moshe Bo and Drashos for 7^th of Av; See Beir Moshe 8:19; Kinyan Torah 1:55; Yabia Omer 3:9

[16] The reason: The reason is because the years are counted from when their false deity, Yoshkeh, was born and it is forbidden to mention the name of a deity. [ibid]

[17] Mishmeres Shalom Semachos 84; Kinyan Torah 1:55; Yabia Omer 3:9

[18] The reason: As the prohibition of mentioning the name of a deity is only applicable when the words explicitly imply it. [Poskim ibid; Hagahos Maimanis Avoda Zara 5; Darkei Moshe Y.D. 147]

[19] Shut Rama 51; Maharam Pawa 36; Chavos Yair 184; Chasam Sofer E.H. 1:43

[20] Mishmeres Shalom ibid; See Darkei Chaim Veshalom 1010

[21] Ramban Bo ibid; However see Rashba on R”H 7a and Ran and Ritva there that imply that no such Mitzvah exists, as they question what practical ramification is there in knowing which month is the first month, and they do not answer as above; See also Baal Hikkarim that this Mitzvah no longer applies today; Likewise the Rambam does not list this Mitzvah anywhere in his Mishneh Torah or Sefer Hamitzvos.

[22] Minchas Chinuch Mitzvah 311

[23] Toras Moshe Parshas Bo; Iyun Yaakov Megillah Pirush Hakosev; Mishneh Sachir 1:120; Yabia Omer 3:9

[24] Iyun Yaakov Megillah 2 Pirush Hakosev; Yabia Omer ibid; Piskeiy Teshuvos 156:3; However, see Tzitz Eliezer 8:8

[25] Iyun Yaakov Megillah 2 Pirush Hakosev; Yabia Omer ibid; However, see Tzitz Eliezer 8:8 that one is to avoid doing so being that these names are rooted in idolatry.

[26] Igros Kodesh 2:361 [printed in Shulchan Menachem 1:93]; See Piskeiy Teshuvos 156 footnote 18

[27] 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

[28] Taamei Haminhagim 20 in name of Divrei Yitzchak

[29] Igros Kodesh 5:91

[30] See Shaareiy Teshuvah 18; Shem Mishimon 1-2; Chikreiy Minhagim 2:15; Ashel Avraham Oppenheim 18 in name of Beis David

[31] Bach 68; Sefer Segulas Yisrael Pei 11; See Admur 68:1

[32] M”A 53:1; Shelah Hakadosh; Zohar Terumah 132; Siddur Yaavetz; Kesher Gudal 7:47; Shaareiy Teshuvah 53:1 in name of Shalmei Tzibur; Chayeh Adam 18:64; Maaseh Rav 31; Yesod Veshoresh Havoda 3:7; M”B 53:1; Daas Torah 53; Aruch Hashulchan 53:1; See Kaf Hachaim 53:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 76; Piskeiy Teshuvos 53:2

Opinion of Admur: Admur omitted this entire law from his Shulchan Aruch. Vetzaruch Iyun.

[33] Sefer Zechira Inyanei Tefilla

[34] Sefer Zechira Inyanei Tefilla

[35] M”A 53:1; Shelah Hakadosh; Zohar Terumah 132; Aruch Hashulchan 53:1

[36] Siddur Yaavetz; Kesher Gudal 7:47; Shaareiy Teshuvah 53:1 in name of Shalmei Tzibur; Chayeh Adam 18:64; Maaseh Rav 31; Yesod Veshoresh Havoda 3:7; M”B 53:1; Daas Torah 53; Kaf Hachaim 53:2

[37] Zohar Chadash p. 27; Yesod Veshoresh Havoda 5:2; See Sefer Shemiras Haguf Vihanefesh [Lerner] 77; Minhag Yisrael Torah O.C. 91:5

[38] Darkei Chaim Veshalom 880

[39] Darkei Chaim Veshalom 880

[40] Otzros Yerushalayim 138:224

[41] Igros Kodesh 20:10 printed in Shulchan Menachem 4:132

[42] Taamei Haminhagim 166 in name of Sefer Hagan Vederech Moshe

[43] Taz 581:3; Sefer Chassidim 755; See Sefer Shemiras Haguf Vihanefesh [Lerner] 258

[44] Tzavaas Rebbe Yehuda Hachassid 13; Sefer Shemiras Haguf Vihanefesh [Lerner] 200:1-5

[45] Mili Dechassidusa on Tzavah ibid

[46] Mili Dechassidusa on Tzavah ibid; See Sefer Shemiras Haguf Vihanefesh [Lerner] 200 footnote 3

[47] Sefer Chassidim 708; Sefer Shemiras Haguf Vihanefesh [Lerner] 201

[48] Horiyos 13b that it is Kasha Leshichicha; Maharil Semachos; Chupas Eliyahu Raba 3; Peri Chadash Likkutim 2; P”M 2 A”A 1; M”B 2:2; Darkei Chesed p. 32; See Reshimos 5 [printed in Toras Menachem Tziyon p. 26] that the Rebbe Rayatz instructed for his mother’s face to be exposed for a few moment; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:2; 240:1-2

[49] Nitei Gavriel 135:5

[50] Shaar Ruach Hakodesh p. 8; Peri Eitz Chaim ; Mizmor Ledavid p. 111; Ben Ish Chaiy Pinchas 2:18; Sefer Shemiras Haguf Vihanefesh [Lerner] 237:5; See Kav Hayashar 2

[51] Aruch Hashulchan Y.D. 116:15; Kaf Hachaim 116:91; Sefer Shemiras Haguf Vihanefesh [Lerner] 108

[52] Gittin 70a

[53] Shabbos 31b; Sefer Shemiras Haguf Vihanefesh [Lerner] 144:1; 262:1

[54] Shabbos 32a

[55] Shabbos 32b

[56] Shabbos 32a; Hagahos Yaavetz; Sefer Shemiras Haguf Vihanefesh [Lerner] 2621

[57] Shabbos 32b; Hagahos Yaavetz; Sefer Shemiras Haguf Vihanefesh [Lerner] 262:1

[58] Sefer Shemiras Haguf Vihanefesh [Lerner] 262

[59] Brachos 55a; Kol Bo 118; See Tosafus Yom Tov in Madanei Yom Tov Brachos 8:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnote 1

[60] Brachos 55a, brought in M”A 53:22; Elya Raba 139:2; Kol Bo 118; Peri Chadash 139:1; P”M 53 A”A 22; Levushei Serud 138; Lev Chaim 3:12; Toras Chaim Sofer 139:1; Aruch Hashulchan 139:4; M”B 139:1; Kaf Hachaim 139:3; 428:40; Tzitz Eliezer 14:34; It is however omitted from the Rambam, Tur and Michaber/Rama [see Elya Raba and Toras Chaim Sofer ibid for explanations of this omission] See also Levush 428 and M”B 428:19 who omit this

[61] See Admur 201:5; Michaber 201:3; Chupas Eliyahu Raba 3; Kol Bo 118; M”A 201:5; Shaar Hatziyon 201:14-15; Daas Torah  201; Kaf Hachaim 201:26; Orchos Chaim Spinka 201:3; Ketzos Hashulchan 46 footnote 23; Piskeiy Teshuvos 201:6; Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnote 3

[62] Brachos 55a; Kol Bo 118; See Maharsha Chidushei Agados on Brachos ibid; Kesubos 103b; Omer Hashichica 27; Pesachim 87b; Yuma 86b; Yerushalmi Brachos 1:6; Sefer Chassidim 558; Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnote 4

[63] Chupas Eliyahu Raba 3; Ben Ish Chaiy Pinchas 2:12; Sefer Zechira Inyanei Derech Eretz; See Makos 22b; Kiddushin 33b; Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnote 5 in length

Regarding the Halachic obligation to stand before a Sefer Torah see: Michaber Y.D. 282:2; Tur 282:2; Rambam Sefer Torah 10:9; Kiddushin 33b; Bach 146:5; Tur 146:4 in name of Sar Shalom; Pischeiy Teshuvah Y.D. 282:3; Aruch Hashulchan 282:3; M”B 146:17; Piskeiy Teshuvos 134:10; 146:7; Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnote 5 in length

[64] Kiddushin 33b; Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnote 5 in length

[65] Sefer Chassidim 558

[66] Admur Hilchos Talmud Torah 4:8; Rama 246:23; Taanis 31a; Bava Basra 121a-b; Shach 246:26; See Michaber 238:1 “greatly punished”; Likkutei Sichos 35 p. 41

[67] See Michaber Y.D. 179:16; Admur 307:32; Sefer Nishmas Chaim Mamar Shelishis 12-13; Taamei Haminhagim  Likkutim 74; Otzer Yad Hachaim 868-899; Pardes Yosef Vayikra 17:7; There are many Stories of demons mentioned in Chazal and Poskim; Such as the story of Shlomo Hamelech and Ashmadai in Miseches Gittin, and even in the Teshuvos of the Machaneh Chaim.

[68] The verse states, “Velo Yizbechu Od El Haseirim” and Yizbechu Lasheidim”

[69] Radbaz 3:405

[70] See Meiri Sanhedrin 96 that the entire concept of demons is Divrei Havaiy, brought in Radbaz

[71] See Michaber Y.D. 179:16; Admur 307:32

[72] Michaber Y.D. 179:16; Tur in name of Rameh.

[73] Opinion in Michaber ibid; Admur 307:32 in name of Yesh Matirin; Tur Y.D. 179 in name of Rosh Sanhedrin 7:8

[74] Admur ibid; Shach 179:20

[75] Admur ibid; M”A 307:26; Beis Yosef 307; Rabbeinu Yerucham 12:9

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

[77] Sefer Chassidim 235, as Girsa of Shemiras Hanefesh 109; See Sefer Shemiras Haguf Vihanefesh [Lerner] 229:2

[78] Alfa Beisa; Shemiras Hanefesh 288; Kaf Hachaim 116:202

^[79] See Michaber Y.D. 336:1 [regarding the Mitzvah and obligation for a doctor to heal]; Taz Y.D. 336:1; Shach Y.D. 238:5; Bach Y.D. 336; Issur Viheter Kelal 60:8; Chovos Halevavos Shaar Habitachon 4; Rashba 1:413; Bava Kama 46b; Brachos 60a; Michilta Mishpatim 7; Birkeiy Yosef Y.D. 336:2; Kitzur SHU”A 192:3; Gesher Hachaim 1:1; Igros Kodesh 3:296; 4:261, 444; 10:200; 14:505; 15:160; 18:72; See Shulchan Menachem 5:244-249; Encyclopedia Hilchatit Refuit Erech Vol. 3 “Choleh” p. 420; Vol. 7 Erech “Rofei” and Erech “Refuah”; Encyclopedia Talmudit Vol. 13 Erech Choleh p. 249

For a list of laws relevant to one who is sick, see: Our corresponding Sefer “The laws and customs of Mourning” Volume 1; Encyclopedia Talmudit Erech “Choleh” Vol. 13; Encyclopedia Hilchatit Refuit Erech “Choleh” p 428

Other opinions: See Ramban Vayikra 26:11; Even Ezra Shemos 21:19.

[80] Shevet Yehuda Y.D. 336

[81] Igros Kodesh 3:297

[82] See Michaber Y.D. 335:1 “Do not involve yourself in medicine unless you are an expert and there is no one greater than you, otherwise you are a murderer”; Admur 618:9 “A doctor who does not have experience with the illness is viewed like any other amateur, of whom their medical opinion has no bearing or weight, neither to be lenient or stringent”; Admur 328:2 “Even if there is a definite danger one may only transgress Shabbos for medical treatment that is known to all or is done by a professional [doctor].”; Tzemach Tzedek Y.D. 81 regarding not to follow an amateurs advice on curing rabies; Igros Kodesh 7:303 See also our Sefer “Topics in practical Halacha Vol. 1 on the Hashkafah of alternative medicine and  http:::98.131.138.124:articles:ASSIA:ASSIA9:R0091090.asp

[83] See Admur 328:11 “If [the sick person] refuses to accept the treatment because he does not want Shabbos to be desecrated on his behalf, then he is to be forced [into taking it] as this is a ludicrous form of [supposed] piety.”; This certainly applies during the week, that we force him to take a medicine or listen to doctors’ orders even to cut off a limb, even if he does not want to do it due to the pain and ridicule he will have to live with. [Mor Uketzia 328]

[84] The Rebbe’s directives to visit professional doctors and adhere strictly to their instructions are documented in literally hundreds of letters and talks printed in the three-volume series Healthy in Body, Mind and Spirit.

[85] Admur 618:2

[86] Admur 618:2

[87] Sichos Kodesh 5737 Vol. 1 p. 172; 340; Likkutei Sichos 1:33; Toras Menachem 5711 Vol. 1 p. 278

[88] Admur 618:3-5

[89] Admur 618:3

[90] We thus cannot depend the patient’s opinion on his confused state of mind. [Admur ibid]

[91] Igros Kodesh 20:88; Shulchan Menachem 5:247

[92] Admur 618:4

[93] Admur 618:5

[94] The reason: As the two doctors are considered like witnesses, and are thus equal to even one hundred, as by danger of life we do not follow majority in wisdom or in people to be stringent [Admur ibid; To note the Rambam rules that we do follow the majority in number or in wisdom.]

[95] Admur 618:6

[96] Admur 618:9

[97] Admur Shemiras Guf Vinefesh Halacha 3; Sefer Shemiras Haguf Vihanefesh [Lerner] 244

^[98] Admur Shemiras Guf Vinefesh Halacha 3; Michaber C.M. 409:3; Tur 409:3; Rambam Nizkeiy Mamon 5:9; Bava Kama 15b

[99] Admur ibid includes this in his second example of safety matters that if one does not beware of it, then he transgresses both a Biblical positive and negative command

[100] Admur ibid, as explained in Chapter 1 Halacha 1

[101] Admur ibid; Rambam ibid; Bava Kama 83a; However, see Admur 324:7 that one may feed dogs on Shabbos, but may not feed pigs on Shabbos being that they are cursed. This implies that raising dogs does not put one under the category of cursed as we rule regarding one who raises pigs. Seemingly, however, the distinction is regarding the type of dog. Indeed, one who raises a tamed and well-behaved dog who poses no danger to the public and does not intimidate them, then he is not included in the curse. If, however, he raises an aggressive dog, then he is included in the curse just like one who raises a pig.

[102] Admur ibid; Levush 427:3; Bava Kama 83a and Rashi there

[103] Bava Kama 83a

[104] Opinion in Admur ibid; Rama ibid; Shiltei Giborim on Mordechai Bava Kama Remez 74

[105] Admur ibid; Rashal in Yam Shel Shlomo Bava Kama 7:45, brought in Taz Y.D. 116:6

[106] Admur ibid; Rashal in Yam Shel Shlomo Bava Kama 7:45; Hagahos Maimanis Rotzeiach 11:3

[107] Sheilas Yaavetz 1:17; Imreiy Yaakov 10:13; Sheivet Halevi 6:241

[108] Michaber E.H. 22:18; Rambam Issurei Biyah 22:16; Bava Metzia 71a; Imreiy Yaakov 10 Likkutim 7; See Yaavetz 1:17

[109] Vetzaruch Iyun regarding a female dog, and as to why the Poskim did not differentiate and permit it.

[110] The reason: This is due to Chashad. [Poskim ibid] This means to say that people may come to suspect that she may be doing a sexual sin with the dog, and in order to negate this rumor, the sages discouraged a single woman from raising dogs. However, in truth we do not actually suspect that the Jew would do such a sin. [Tosafus Bava Metziah ibid] Nonetheless, according to other opinions, the worry is that the woman may be led to actually sin with the dog. [Rashi Bava Metzia ibid]

[111] Taz E.H. 22:10 based on Tosafus Bava Metzia ibid

[112] Levush 22; Divrei Sofrim 152

[113] Pischeiy Choshen Nezikin 5:96 based on Michaber C.M. 395:1 who rules that if one instigates a dog and gets injured due to it, the owner must pay half of the damage

[114] Imreiy Yaakov 10 Biurim “Hamigadel”

[115] Pischeiy Choshen Nezikin 5:98; Imreiy Yaakov 10 Likkutim 7

[116] Admur ibid; Michaber C.M. 409:3; Tur 409:3; Rambam Nizkeiy Mamon 5:9; Mishneh Bava Kama 79b; Bava Kama 83a. 

[117] Admur ibid; Michaber ibid; Rama ibid; Tur ibid

[118] Admur ibid; Smeh 409:5; Likewise, pregnant women will not miscarry out of fear of their bark being that they see that the dog is chained and cannot harm them. [Shach 409:5; Imreiy Yaakov 10:13]

[119] Admur ibid; Michaber ibid; Tur ibid; Rambam ibid; Bava Kama ibid

[120] This refers to allowing the dogs to roam outside of the city by the border in order to scare off any intruders. However, it certainly is forbidden to allow the dogs to runaround at night within the city and scare people and attack them. Alternatively, it refers to allowing the dogs to roam within the city at night at a time that people are all asleep and the only people that would be out are criminals and terrorists whom the citizens need to be protected against, so is implied from the conclusion of Admur here in which he states that the dog should remain chained until the people go to sleep.

[121] Admur Shemiras Haguf Vihanefesh Halacha 8; Admur Hilchos Ovrei Derachim Halacha 4; Taz Y.D. 116:6; Rashal in Yam Shel Shlomo Bava Kama 10:37; Bach 116; Kneses Hagedola 116:32; Peri Chadash 116:9; Lechem Hapanim 116:3; Beis Lechem Yehuda 116:4; Aruch Hashulchan 116:13; Kaf Hachaim 116:111; Sefer Shemiras Haguf Vihanefesh [Lerner] 244:2

[122] Taz ibid; Rashal ibid; Poskim ibid; Imrei Yaakov 10:37

[123] Imrei Yaakov 10:37

[124] The reason: Although in general, the killing of an animal is biblically forbidden due to Tzaar Baalei Chaim [Implication of Admur Hilchos Ovrei Derachim 4; Shemiras Haguf Vehanefesh 8; Ran Chulin 5b; Shita Mekubetzes Baba Basra 20a in name of Riy Migash], nonetheless, in this case it is permitted being that the dog is causing one loss, therefore killing it is not about the prohibition against causing pain to an animal. [Admur ibid and ibid; Taz ibid; Rashal ibid; Ramban Avoda Zara 13b] Alternatively, the reason that it is forbidden to kill a creature is not due to due to Tzaar Baalei Chaim but rather due to the prohibition of Baal Tashchis [Tosafus Baba Kama 115b; Taz 116:6], however, even so killing a creature which is a nuisance is not forbidden neither due to Baal Tashchis. [Taz ibid]

[125] Taz ibid; Rashal ibid; Poskim ibid

[126] Admur ibid; Taz ibid; Rashal ibid; All Poskim ibid

[127] Kaf Hachaim 116:111; Imrei Yaakov 10:37

[128] Admur ibid; Taz ibid; Rashal ibid; All Poskim ibid

[129] Michaber 266:3 regarding a cat; Imreiy Yaakov 10:13 that the same would apply to a dog; Sheivet Halevi 6:241

[130] Shevet Halevi 6:241

[131] See Michaber C.M. 397:1-2; Smeh C.M. 397:1 and 4; Chavos Yair 165; Pischeiy Teshuvah C.M. 397:1; Rambam Nizkei Mamon 7:7

[132] Seemingly, if the animal is owned by a Gentile, then one may abide by the secular civil law, and hence if the secular civil law permits one to kill the trespassing animal in the above scenario, then seemingly one may do so, as it is a general rule that we do not apply Torah civil law between Jew and Gentile, and that one may follow the secular civil law between a Jew and a gentile for the benefit of the Jew. [Admur 441:13; Kuntrus Achron 441:5 Michaber C.M. 406:1; Rambam Hilchos Nizkeiy Mamon 8:5; Melachim 10:12; Bava Kama 113a; Smeh 406:1; 408:1; M”A 441:3; 448:4; Gilyon Maharsha 406:1; Tzemach Tzedek 45-5; Minchas Pitim C.M. 408; Lechem Shlomo 73-74; Tehila Ledavid 3:34-7]

[133] Chavos Yair ibid; Pischeiy Teshuvah ibid

[134] Encyclopedia Hilchatit Refuit 3 Erech “Chalom” p. 484

[135] 2nd and 5th opinion in Admur 288:7; Michaber 288:5; Tur 568; Rabbeinu Klunimis, brought in Ravayah 860; Mordechai Remez 231; Malbushei Yom Tov; Elya Raba 288:12; Aruch Hashulchan 288:13; Toras Shalom [Rashab] p. 32; Piskeiy Teshuvos 220:1

[136] Brachos 55a-57.

[137] See Brachos 57b

[138] 3rd opinion in Admur 288:7; Michaber 288:5; Beis Yosef 288; Rav Haiy Gaon, brought in Shiltei Giborim on Mordechai Remez 229:3

[139] M”A 288:7; Maggid Meisharim Vayakhel; Beir Heiytiv 288:10; Kaf Hachaim 288:50; See regarding story with Chofetz Chaim: Otzros Hatorah 3:103

[140] Background: Some opinions rule that one who saw a Sefer Torah burning in his dream is to fast even on Shabbos. However, the Poskim ibid explicitly state that if one had a dream that a Sefer Torah fell from his hand, then he should not fast on Shabbos. This shows that one cannot compare the burning of a Sefer Torah to it falling on the floor regarding the severity of it requiring a fast. Now, since the Poskim only state that one who saw a Sefer Torah burning must fast, and state that having it fall is less severe, therefore there is no precedent to state that seeing a Sefer Torah fall from another’s hand requires one to fast. However, if one sees the Sefer Torah fall from his own hands, then seemingly during the week, it is considered a bad dream that requires a fast. Nonetheless, practically, the Poskim all conclude that it is best to simply ignore one’s dreams and not pay attention to them as we are no longer expert in the definition of bad dreams, and that today things have changed from the times of the Talmud just as medical treatment has changed with the generations. Therefore, the best thing is to simply not pay attention to your dream and to move on. Nonetheless, if a person is already bothered by this to the point that he sends a question to a rabbi, it is proper for him to redeem it with charity. It is related that such a dream once occurred with the Chofetz Chaim, and while he did not fast for the dream being that it was Shabbos, he did take it seriously, however, this depends on the person and his spiritual stature and hence the average individual who is not the Chofetz Chaim should not take this seriously.

[141] Sefer Chassidim 235, as Girsa of Shemiras Hanefesh 109; See Sefer Shemiras Haguf Vihanefesh [Lerner] 229:2

[142] Kaf Hachaim 220:28

[143] Sefer Chassidim 445; Kaf Hachaim 116:140

[144] See regarding the general rule of doing Hatavas Chalom and fasting by dreams: Michaber O.C. 220:1 “And his soul is Aguma/tormented by it”; Admur 288:3-8; Aruch Hashulchan 220:1; Piskeiy Teshuvos 220:1; See Encyclopedia Hilchatit Refuit 3 Erech “Chalom” p. 517

[145] See Michaber 220:1; Kaf Hachaim 220:1; Piskeiy Teshuvos 220:3; See Encyclopedia Hilchatit Refuit 3 Erech “Chalom” p. 512-514 for the Seder of Hatavas Chalom

[146] Tzavaas Rebbe Yehuda Hachassid 13; Sefer Shemiras Haguf Vihanefesh [Lerner] 200:1-5

[147] Mili Dechassidusa on Tzavah ibid

[148] Mili Dechassidusa on Tzavah ibid; See Sefer Shemiras Haguf Vihanefesh [Lerner] 200 footnote 3

[149] Sefer Chassidim 708; Sefer Shemiras Haguf Vihanefesh [Lerner] 201

[150] Sefer Chassidim 675

[151] See Pesachim 113a; Rashbam ibid; Igros Moshe Yoreh Deah 3:35 that it is forbidden to take Hashish, marijuana; Maadanei Shlomo of Rav SZ”A p. 148 and Nishmas Avraham C.M. 155:2; Rav Ezra Batzri in Dinei Mamanos 4:117-118; Asher Chanan 8:39; Piskeiy Din Yerushalayim [Levin] 7:540; Encyclopedia Hilchatit Refuit Erech Berius p. 367

[152] Igros Moshe Yoreh Deah 3:35

[153] Igros Moshe ibid

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

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

[156] 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

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