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Letter H
Hair:
A. Combing dry hair:[1] [Talmud/Shulchan Aruch Harav/Achronim]
One who combs his head [while] dry enters blindness to his eyesight.
B. Getting a haircut from a Gentile:[2] [Shulchan Aruch/Kabbalah/Achronim]
One is not to get a haircut from a Gentile unless one is in a public area, or there are mirrors in the room.[3] Even so, the Kabbalists are accustomed not to ever get a haircut from a gentle.[4]
C. Ponytail:[5] [Tzavah of Rav Yehuda Hachassid]
A man should not grow out a ponytail.
D. Netilas Yadayim after a haircut:[6] [Shulchan Aruch Harav/Achronim]
[One who cuts his hair is required to wash his hands one[7] time immediately afterwards.[8] This applies even if he only cut a small amount of hair[9], and applies whether the hair was cut with a scissor or razor.[10]] If one does not wash his hands after cutting his hair, he will have inner fear for three days.
E. Cutting hair on Rosh Chodesh:[11] [Tzavah of Rav Yehuda Hachassid/Shulchan Aruch Harav/ Achronim]
One may[12] not cut the hair of his head[13] [or beard[14]] on Rosh Chodesh.[15] This applies to both men and women.[16] [This applies to both days of Rosh Chodesh.[17] This applies to both the day and night of Rosh Chodesh.[18] Some Poskim[19] rule one should not cut the hair or nails starting from the time of the Molad, until after Rosh Chodesh.]
When Rosh Chodesh falls on Erev Shabbos:[20] Even when Rosh Chodesh falls on Erev Shabbos, some communities are accustomed not to cut their hair in honor of Shabbos due to the above warning of danger of Rav Yehuda Hachassid.
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Q&A May a woman shave her legs and the like on Rosh Chodesh? Yes.[21]
May a man trim his mustache on Rosh Chodesh? Rav Yehuda Hachassid adds “Zakan” Seemingly one may not trim the mustache on Rosh Chodesh. Vetzaruch Iyun.
Is a boy who was born on Rosh Chodesh to have his Upshernish haircut take place on his third birthday on Rosh Chodesh?[22] The hair is not to be cut on Rosh Chodesh but rather immediately after Rosh Chodesh. |
F. Peiyos behind or covering ears:[23] [Kabbalah/Achronim]
A person should avoid covering his ears with his Peiyos during Shemoneh Esrei and throughout Davening. [Some[24] learn that one is to be particular in this throughout the day and not just during prayer. Some[25] learn that this means that one is not the place of the Peiyos behind the ears, although others[26] 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.[27]]
G. Married women covering their hair even when alone at home:[28] [Talmud/Kabbalah/Achronim]
Some Poskim[29] rule that, from the letter of the law, a married woman is not required to cover her hair in the privacy of her home or room when no one else is around.[30] [According to this opinion, she may do so even when she is a Niddah, if her husband is not around.] Other Poskim[31], however, rule that it is forbidden to do so even in her own home, even when she is alone in her room. Whatever the case, the Talmud[32] and Poskim[33] encourage a woman to cover her hair at all times, even in the privacy of her home, and doing so merits one to have children fit to be Kohanim Gedolim. Furthermore, according to the Zohar[34], it is a complete prohibition to reveal even a single hair of the head, even in one’s home, and, “one who is not careful in this, causes their home to be stricken with poverty, the side of evil, and causes spiritual challenges for their children, as well as other Tzaros; while one who is careful in this merits to have illustrious children, and have her husband be blessed with all blessings of above and below, with wealth and grandchildren.” This Zoharic statement is recorded in the Poskim and they conclude that it is proper to be followed.[35] The Rebbe[36] on many occasions encouraged women to follow this act of piety and benefit from its positive affect on one’s children, and so is the custom of all G-d fearing women today, to not uncover their hair even in the privacy of their own home. Some Poskim[37] rule that according to the Zohar, which prohibits to reveal any hair of the head, the sideburn areas and neck areas of her hair is also included, and it is not to be revealed even in the privacy of one’s home.
| Summary:
It is disputed amongst Poskim as to whether a wife must cover her hair even in the privacy of her home when no one is around. Nonetheless, based on the Talmud and Zohar, women are particular to never reveal their hair in the open, even in the privacy of their bedroom. This Talmudic and Zoharic teaching is recorded in the Poskim, and is encouraged to be followed by all. Many blessings are stated to be given to those who are careful to abide by this. Q&A May a married woman uncover her hair in the shower?[38] Yes. Even according to the Zohar, it is permitted for the hair to be uncovered in the shower, as it is necessary for washing the hair.[39] There is no need to be stringent to wear a head covering of any sort while in the shower. |
H. Undoing a knot or braid from one’s hair:[40] [Shulchan Aruch/Achronim]
It is dangerous for one to remove the knots and braids of the hair that have been made by demons at night.
We find in Chazal various hand positions which are encouraged or discouraged to have during prayer.[41] The Poskim and Kabbalists record different postures which are improper for one to perform due to Kabbalistic reasons. Every limb of the body represents a different aspect of the Divine Sefiros, as a Jews body and soul was created in the image of G-d, and in the image of Primordial man, called Adam Kadmon. The following are the positions recorded in:
A. Grasping one’s fingers together:[42] [Kabbalah/Shulchan Aruch Harav/Achronim]
It is proper to be careful not to fold the fingers of ones hands together [during prayer] during times of peace, as by doing so one draws judgment upon himself [Heaven forfend]. This means that one should not interlock the [five] fingers of one hand with the [five] fingers of the other hand, like one who is breaking his hands out of pain. [It is told that the Rebbe would make a point to mention this to people if he saw them grasping their fingers together in the above manner.]
B. Placing the hands behind the back:[43] [Achronim]
Based on Kabala one is not to place his hands behind his back. This is because when one places the arms towards ones back the arms can receive impurity from the external side, represented by ones back.
C. Lifting the hands:[44] [Achronim]
According to the Zohar one may not lift his hands for no reason. It is for this reason that when lifting the hands during the blessing of Al Netilas Yadayim in the morning after awakening, one is to begin the blessing right away as soon as his hands are lifted.
D. Pointing towards the heavens:[45] [Achronim]
Some are particular not to point towards the heavens due to worry of danger.
E. Not to replicate the form of hands of the Kohanim by Nesias Kapayim:[46] [Kabbalah/Achronim]
One is not to replicate the form of hands of the Kohanim which they make by Nesias Kapayim [i.e. a total of five spaces between the fingers and two hands[47]], as doing so arouses the powers of the side of evil and draws curse upon oneself.
Happiness:[48] [Achronim]
An intellectual person must remain happy throughout all of his days and should not worry about anything in the world that is not pertaining to him. He should not pursue extravagances, in order not to give them extra stress. He should be of balanced happy spirit, as a happy attitude helps with digestion, helps the body expel toxins, and strengthens one’s eyesight and other senses including one’s intellect.
Too much pleasure and excitement: Although being of happy spirit is a virtue, one should not be foolish to eat and drink like there’s no tomorrow for the sake of his happiness, as too much external pleasure and joy exhausts the natural heat of the body, which can have dire effects on the heart and lead to a lethal heart attack G-d forbid.
Being overweight: The worry of a heart attack due to too much pleasure and excitement especially applies to people who are fat and overweight, being that they naturally have very little heat in their body.
A. The grape harvest:[49] [Achronim]
During the period of grape harvest, there is danger of illness.
B. Picking Dudaim [i.e. jasmine]:[50] [Achronim]
There is danger of death for one to pick Dudaim from a field.
Netilas Yadayim after scratching one’s head:[51] [Rishonim/Shulchan Aruch/Shulchan Aruch Harav]
One who scratches [any area[52] of the hair[53] on] his head [with one’s hands ] is required to wash his hands with water one time [immediately] afterwards. [54] [This applies even if one only scratched his head with his pinky.[55]] (However, one who merely placed his hands on his head, or even rubbed his head such as to dry his hair, but did not actually scratch between the hairs, is not required to wash.[56] [Seemingly, this applies even by the normally covered areas of the head.[57]])
Heat:[58] [Achronim]
The climate which is of benefit to the body’s health is mediocre; not too hot and not too cold. Accordingly, one should be careful in the winter not to overheat the house as do some health ignorant individuals, as overheating can cause many illnesses to come to a person. Rather, one should heat the home to the point that he does not feel any coldness and not heat it any further.
See Volume 1 Chapter 4!
Heart attack-Matters which can lead to a heart attack or other sudden death:[59] [Achronim]
Too much pleasure and excitement: Although being of happy spirit is a virtue, one should not be foolish to eat and drink like there’s no tomorrow for the sake of his happiness, as too much external pleasure and joy exhausts the natural heat of the body, which can have dire effects on the heart and lead to a lethal heart attack G-d forbid.
Being overweight: The worry of a heart attack due to too much pleasure and excitement especially applies to people who are fat and overweight, being that they naturally have very little heat in their body.
Stress: Likewise, stress, which is the opposite of joy, also causes damage as it cools off the body and causes the natural heat to center in the heart which can cause death from a heart attack.
Anger: Anger causes the body to become overheated which can lead to fever.
Fear: Fear cools off the body, and therefore one who is in a state of fear can be stricken with shivers. This can prove to be very dangerous for the body and at times can lead to death.
Hemorrhoids [i.e. Tachtoniyos[60]]:[61] [Talmud/Achronim]
There are 10 things that can bring a person to suffer from Tachtoniyos:
- One who eats the leaves of reeds.
- One who eats grape leaves.
- One who eats from the small branches that grow from the grapes.
- One who eats from the meats of an animal that are not smooth without salt, such as the tongue and the stomach and abdomen.
- One who eats from the spine of the fish[62], or sucks from the spine of the fish.[63] [For this reason, some individuals avoid eating anchovies and sardines, being that it is not possible to avoid eating their spine.[64]]
- One who eats salted fish that is not fully cooked and ready to eat.
- One who drinks from the sediment of wine.
- One who wipes himself after using the bathroom using earthenware.
- One who wipes himself after using a stone which his friend already used.[65] However, if the fecal remnant is dry then it may be used. Similarly, one may use the other side of the material that is still clean. If the material was used to clean ones own excrement, it may always be reused.[66]
- One forces himself to go to the bathroom too often.
A. Treating stomach pains with a vessel of hot water:[67] [Talmud/Shulchan Aruch/Shulchan Aruch Harav/Achronim]
It is forbidden to place an [open] vessel of hot water on one’s stomach even during the week due to fear that it may spill and cause a burn. [This applies even if the water is merely warm, and even a small amount, as at times the water is boiling.[68] However some Poskim[69] are lenient in this matter, so long as the water is not Yad Soledes.]
Placing hot clothing on it:[70] However, it is permitted to heat up clothing and place them on one’s stomach even on Shabbos.
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Q&A If the water is placed in a closed bottle, may one place it on his stomach? Yes. This applies both on Shabbos and during the week.[71] However some Poskim[72] rule one may only be lenient on Shabbos in a time of great need or pain.[73] |
B. Hot water on skin:[74] [Talmud/Shulchan Aruch Harav/Achronim]
One who is accustomed to pouring water which is extremely hot on one’s skin, this can lead to leprosy.
*See “Location” regarding location of living
A. Opening an umbrella in a house: [Superstition-No source]
Many of the populace, including gentiles, are accustomed not to open an umbrella at home due to worry of bad luck [i.e. will rain under your Chuppah]. There is no known source for this custom in any Jewish literature, and it is seemingly a gentile-based superstition.[75]
The Halachic debate: Some Poskim[76] 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[77] would rule that its practice does not involve Darkei Emori. Furthermore, some Poskim[78] 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. However, even according to this opinion, it is forbidden to verbalize the superstition.[79]
Practical ruling: 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 if they wish, although being careful to never verbalize the superstition.
B. Cleanliness of air:[80] [Achronim]
A person should try to live in an area with clean and clear air. For this purpose one should live in a high-altitude area and in a wide structure [in order to help the air to pass and clear and avoid stuffiness]. If possible, in the summer, one should not live in an area which is open to the north or to the east. Likewise, one should not live in an area which contains mold. It is very proper for one to clean the air in his house constantly using good scents and healthy incense.
C. Windows:[81] [Achronim]
Reflective light of the sun is damaging to one’s eyesight. Hence one is to avoid living in a home that has windows only on the north side, as the sun never comes to the north and one’s entire source of light is only from the reflection of the sun. Likewise, one should avoid living in a home with walls that block the sunlight from entering one’s window directly, even if the windows are in the east or west, as the light which penetrates the window is reflective light.
D. Windows and doors-Closing off the window or door of a room/home:
See “Windows”
E. Building a stone house:[82] [Tzavah of Rav Yehuda Hachassid/Achronim]
One should not build a house of stone but rather to buy one. In the event that one already built a house of stone, he is not to live in it [even for a short amount of time such as[83]] a year, as if he does so he or his sons will surely die. In such a case, he should rather sell the home. [Some Poskim[84], however rule that there is no need to suspect of this warning and it is not accurate. Other Poskim[85], however, defend this warning and state that it is to be suspected for. Some Poskim[86] rule that this worry does not apply if one destroys an old building and rebuilds a new stone building on the same property. Some Poskim[87] rule that this entire worry only applies when building a house in the diaspora, and not when building a house in Eretz Yisrael.]
Slaughtering roosters in the home to avoid the danger:[88] Some are accustomed to do the following in order to circumvent the danger of living in a newly built stone house: They take one chicken per family member that is intended to live in the house, a male chicken for a male resident and a female chicken for a female resident. The chickens then remain a full night in the home and are slaughtered the next day as an atonement.
Selling the home to a Gentile:[89] In order to circumvent the above danger, some are accustomed to sell to a Gentile the property and the stones which will use for the building of the house, until the house is complete, in which case they then purchase it back from the Gentile.
A brick home:[90] The above worry only applies to a stone house; however, a brick house does not have this worry applicable to it.
A Shul and Beis Midrash:[91] The above worry only applies to a private home, however, by a Shul or Beis Midrash the worry does not apply and hence a new stone building may be built for a Shul.
F. Building a wooden home:[92] [Tzavah of Rav Yehuda Hachassid]
It is questionable whether the worry against building a stone home applies likewise against building a wooden home.
G. Building a house on new ground:[93] [Tzavah of Rav Yehuda Hachassid/Sefer Chassidim]
One should not build a house on ground in which a building has never stood. If one already did so, then he should avoid living there for the first full year. According to some versions, Gentiles are to live within the home during the first year. [Some Poskim[94], however rule that there is no need to suspect for this warning and it is not accurate. Other Poskim[95], however, defend this warning and state that it is to be suspected for. Others rule that one may be lenient if a Gentile sleeps in the home for even one night prior to him moving in.[96] Others say the Gentile must live in the home for 30 days.[97] Some Poskim[98] rule that this danger only applies to the owner of the home however it is permitted for him to rent out the home to Jewish tenants even during the first year, and he may then live in it after that year. Some Poskim[99] rule that this entire worry only applies when building a house in the diaspora, and not when building a house in Eretz Yisrael. Some Poskim[100] rule that this worry only applies to an already built city and not to a city being built for the first time. Likewise, it does not apply if he is the first Jew who will live in the city. Some are accustomed to being stringent in all the above even if a home was already built on the property, if it has since been destroyed and he bought it in its destroyed state.[101] Likewise, some are stringent if the building has been damaged and uninhabitable for over seven years.[102]]
A Shul and Beis Midrash:[103] The above worry only applies to a private home, however, by a Shul or Beis Midrash the worry does not apply and hence a new stone building may be built for a Shul.
Slaughtering roosters in the home to avoid the danger:[104] Some are accustomed to do the following in order to circumvent the danger of living in a house built on new property: They take one chicken per family member that is intended to live in the house, a male chicken for a male resident and a female chicken for a female resident. The chickens then remain a full night in the home and are slaughtered the next day as an atonement.
Tikkun to permit living in the home:[105] Some are accustomed to perform the following Tikkun to permit living in the home even in the first year: Three men which have immersed in a Mikveh are to enter the home and recite the verses of Vihi Noam and Yosheiv Baseiser 91 times. Five men are then each to read one of the five books of Chumash, hence finishing reading the entire Torah.
Expanding an already built home:[106] There is no issue with expanding an already built home to new property, and one may live in the new quarters even in the first year.
H. Living in a house that was not lived in for seven years:[107] [Achronim]
Some have a tradition that there is a grave danger involved in living in a house which was not occupied for seven straight years.
I. Building a house taller than a Shul:[108] [Talmud/Tzavah of Rav Yehuda Hachassid/Shulchan Aruch/Achronim]
The house of a person should not be built higher than community synagogue as if one does so there is danger of annihilation to the entire community. [Some Poskim[109] rule that this applies even if there are other Gentile homes in the city which are already taller than the synagogue. Many are accustomed to be lenient in this today based on various arguments of leniency.[110]]
J. Not to block the sunlight entering a Shul:[111] [Talmud/Sefer Chassidim]
A person is to be very careful not to prevent or block sunlight from entering a Shul, as doing so is a danger for one’s family.
K. Living on top of a Shul:[112] [Shulchan Aruch/Achronim]
A person is to beware not to live on top of a Shul due to danger. This especially applies if there is a bathroom on top of the shul. [The Taz lost a number of children as a punishment for doing so.[113] Accordingly, one is to be very careful not to designate an apartment in a building as a Shul, if there are other apartment complexes on top of it. Nonetheless, a number of leniency’s exist in a case of need that being stringent in this matter will cause a community to not have a synagogue. These leniencies include:[114] 1) If the Shul was built with a Tnaiy that it should not have the Kedusha of a Shul. 2) If on top of it there is no Shumush, and only the second floor above it does it. 3) Shomer Pesaim Hashem. There is no issue to live on top of the Ezras Nashim.[115]]
L. Two or three people with the same name living in the same house:[116] [Tzavah of Rav Yehuda Hachassid/Achronim]
Three people who share the same name should not live in the same home due to danger.[117] Furthermore, some Poskim[118] rule that this issue of danger applies even if only two residents of a home share the same name. [Some Poskim[119] rule that this danger only applies if each of the people who share the same name are owners of the home. Other Poskim[120] rule that the danger only applies if they literary live in the same room, and not if they live in different rooms within the same home. Other Poskim[121] rule that the danger does not apply to Torah scholars who learn Torah together. Other Poskim[122] question whether this danger applies to women as well.]
M. Living in a house in which people have died:[123] [Sefer Chassidim/Achronim]
One who built a new home, or entered into a new home, and three or more people died within the home, then it is dangerous for him to remain any longer in the home and if he does remain, then he is liable for his soul.[124] [This worry only applies if one built a new home which then had three people pass away in. However, if one rented the home or borrowed the home then there is no issue with remaining Even after many people have died within the home. It is questionable if this likewise applies if one purchased a new home.[125] This worry only applies if three Jews have died within the actual home. If, however, Gentiles have died in the home or Jewish members of the home have died while outside the home, such as in a car accident, then there is no worry applicable and remaining there.[126] As implicit from the above warning, there is no danger involved if less than three people passed away within the home.]
N. Moving back to a home that one had once lived in:[127] [Tzavah of Rav Yehuda Hachassid/Kabbalah/ Achronim/Rebbe]
One who moves out of a home, is not to return to live in that home once again until the passing of seven complete years. [Some Poskim[128] rule that during the first year after moving, there is no issue to return to the home to live. Likewise, if one left an item which he owns in the home, then he may return back to the home to live there even within seven years.[129] Likewise, if a family member, such as a son, remained living in the home, then he may return.[130] Likewise, if when he left the home, he had left with intent to return, then he may return.[131] Accordingly, some Poskim[132] learn that the above warning only applies to a renter, that he should not return to live within a home that he had previously rented until seven years have passed. However, a person who moved from a home which he owns may return to live within that home even within seven years. However, other Poskim[133] argue to the contrary that the warning only applies to a homeowner and not to a renter. Some Poskim[134] rule that if a widow remarries, it is permitted for her to return with her new husband to her old home. It is questionable whether the above worry applies even to a room that one moved out of, or only to an actual house.[135] The Rebbe stated that this worry does not apply to Kefar Chabad being that it was founded and is directed by the Rebbe Rayatz.[136] One who is still bothered by the above warning despite having one of the above allowances applicable to him, then he should arrange for a public Torah learning session to take place in his home for three straight days, at least one time per day, and then move into the home.[137]]
O. Moving to a home which was uninhabited for seven years:[138] [Achronim]
A person is not to move into a home which was not inhabited for a period of seven consecutive years.[139]
P. Selling land:[140] [Talmud/Achronim]
One is not to sell the first property of land that he purchased, as doing so is not a good omen.
Q. Selling ancestral property:[141] [Achronim]
A person should not sell his ancestral property.
R. Having a gutter leak into one’s house:[142] [Achronim]
Some are particular to not have a gutter enter one’s house, such as if they would like to collect rainwater in their home.
A. Burning things that derives from the human body:[143] [Rishonim/Achronim]
One is not to burn any item that derives from the human body as it causes damage to that person.
B. Burning one’s beard hair:[144] [Kabbalah/Achronim]
One should not burn the hair of one’s beard as doing so can cause one’s children to pass away. [Rather, it should be placed in Genizah, and not thrown out.[145] Some are accustomed to placing the hair of the beard into Sefarim.[146] Some Poskim[147], however, prohibit this, unless the hair is being used as a place marker.]
C. Placing hands by armpits:[148] [Rambam/Shulchan Aruch]
One is to beware not to place his hands in his arm pits as perhaps he has touched a leprous person or poison.
D. Netilas Yadayim after touching the normally covered areas of the body:[149] [Shulchan Aruch Harav]
One who touches his feet[150], or [other normally covered[151]] parts of the body, with his hands is required to wash his hands one time [immediately] afterwards.[152] [This applies even if one only touched the area with his small pinky.[153] One who touches the normally revealed areas of the body is not required to wash his hands.[154]]
A. Personality and nature:[155] [Achronim]
The seventh year cycle: A person’s nature and personality changes every seven years, and in the seventh year it is a danger for his livelihood.
B. Changing one’s nature:[156] [Achronim]
It is dangerous for one to change his bad nature in a sudden manner, and rather the change must come one step at a time.
Honor:[157] [Sefer Chassidim]
One who chases after honor, causes himself to be buried.
A. Risk of danger:[158] [Achronim]
It is permitted for one to hunt for the sake of his livelihood even if it involves entering himself into danger of life. However, to do so for a hobby is forbidden.
Hunting for a hobby: Some Poskim[159] rule it is forbidden to ever hunt animals as a hobby, even without a dog, if it involves a risk of danger. Other Poskim[160], however, prove that it is permitted for one to hunt even for merely recreational purposes.
B. Hunting dogs:[161] [Shulchan Aruch/Shulchan Aruch Harav]
Even during the week, it is forbidden to trap animals using dogs[162] because [this symbolizes the actions of a] group of scoffers, and [one who does so] will not merit to participate[163] in the joy of the Leviathan [feast].[164]
The Poskim[165] rule that there is no Halachic issue involved in using Hypnosis, although it may only be done by a trustworthy person who will not tell the hypnotized individual to transgress a Torah prohibition.
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[1] Admur Hilchos Shemiras Guf Vinefesh Halacha 9; Pesachim 111a; Aruch Hashulchan 240:4; Atzei Haolah Y.D. 116:28; Sefer Shemiras Haguf Vihanefesh [Lerner] 65:2
[2] Sefer Shemiras Haguf Vihanefesh [Lerner] 67:1
[3] Michaber Y.D. 156:1
[4] Mishnas Chassidim 5:2; Yesod Veshoresh Havoda Shemini 1; Yifei Laleiv 3 Y.D. 156; Darkei Teshuvah 156:4; Kaf Hachaim 260:13
[5] Tzavaas Rebbe Yehuda Hachassid; Sefer Shemiras Haguf Vihanefesh [Lerner] 67:2
[6] Kama 4:19; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:24 footnote 42
[7] See Halacha 3 in footnotes for the full analysis in this matter.
[8] Ketzos Hashulchan 2:11; This is due to the impure spirit which resides on the hand after a haircut. This applies according to all Poskim. [See Halacha 2 in footnotes] Vetzaruch Iyun why this was not listed in 4:18.
[9] Kaf Hachaim 4:68 in name of Poskim; Kaf Hachaim [Falagi] 8:27
[10] Kaf Hachaim 4:93
[11] Tzavaas Rav Yehudah Hachasid 48 [hair] 49 [nails] brought in: Olas Shabbos 260:1; M”A 260:1 and Admur 260:1 regarding [only] hair; Beir Heiytiv 260:2 [regarding hair and nails]; Kneses Hagedola 260 regarding hair; Elya Raba 260:8 regarding hair; See Sefer Shemiras Haguf Vihanefesh [Lerner] 68:6-11
[12] Kneses Hagedola ibid writes “forbidden”, however the wording in Rav Yehuda Hachassid ibid and Beir Heiytiv is “One may not”; In Admur ibid the wording is simply that “Some places are accustomed” however this is referring to Erev Shabbos and not to every Rosh Chodesh.
[13] See Q&A regarding women shaving.
[14] Tzavaas Rav Yehuda Hachassid ibid
[15] The reason: As Rav Yehudah Hachasid warned that doing so involves danger. [Admur ibid; Olas Shabbos 260:1; Beir Heiytiv ibid; See Likkutei Sichos 13:264]
[16] Setimas Kol Haposkim
Other opinions: Some Poskim rule that women may cut their [nails and] hair on Rosh Chodesh even according to the Tzavah of Rav Yehuda Hachassid. [Yad Efraim 56; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:8]
[17] Setimas Kol Haposkim; Piskeiy Teshuvos 260:10 footnote 95
Other opinions: Some Poskim rule it is permitted to cut nails on the first day of Rosh Chodesh. [Yad Efraim in Kuntrus Achron of Sefer Chassidim 56, in name of Darkei Teshuvah; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:9]
[18] Setimas Kol Haposkim; Piskeiy Teshuvos 260:10 footnote 95
Other opinions: Some Poskim rule it is permitted to cut nails on the night of Rosh Chodesh. [Ashel Avraham Butchach Tinyana 417; Mili Dechassidusa 57]
[19] Yifei Laleiv 260:5; Kaf Hachaim 260:12
[20] Admur 260:1; Kneses Hagedola 260; M”A 260; Beir Heiytiv 260:2; M”B 260:7; See Sefer Shemiras Haguf Vihanefesh [Lerner] 68:6
Other Opinions: Some Poskim rule it is permitted to cut one’s hair in honor of Shabbos even if Erev Shabbos is Rosh Chodesh, as one who fulfills a Mitzvah will know no harm. [Tehila Ledavid 260:1]
[21] Tzavaas Rav Yehudah Hachasid ibid: “A person is not to shave his head or beard on Rosh Chodesh”
[22] Igros Kodesh 18:191; 22:372 [printed in Shulchan Menachem 2:202]; Kapos Temarim 14 [on the Sefer Shivim Temarim]; Sefer Shemiras Haguf Vihanefesh [Lerner] 68:7
Other opinions: Some Poskim rule that the Upshernish haircut may take place on Rosh Chodesh itself, as one who guards a Mitzvah will know no evil. [Maharam Brisk 2:99]
[23] Zohar Chadash p. 27; Yesod Veshoresh Havoda 5:2; See Sefer Shemiras Haguf Vihanefesh [Lerner] 77; Minhag Yisrael Torah O.C. 91:5
[24] Darkei Chaim Veshalom 880
[25] Darkei Chaim Veshalom 880
[26] Otzros Yerushalayim 138:224
[27] Igros Kodesh 20:10 printed in Shulchan Menachem 4:132
[28] See M”B 75:14 and Biur Halacha “Michutz”; Ketzos Hashulchan 9:4 footnote 11; Sefer Kevoda Bas Melech [Weiner] 43-53; Sefer Shemiras Haguf Vihanefesh [Lerner] 255
[29] M”A 75:4 that so is implied from E.H. 21:2 and so writes Tosafos Kesubos 72b, brought in Biur Halacha ibid, that “Specifically in the marketplace is it forbidden, but in the courtyard where people are not found it is permitted there to walk with revealed hair.”; Igros Moshe E.H. 1:58 and Y.D. 2:35 concludes that it is not a requirement, and that even a Torah scholar may marry a girl who does not cover her hair at home; See regarding the allowance for the husband to see her hair: Nazir 28a, “I don’t desire a woman without hair”; Tzemach Tzedek E.H. 139:2 that a woman’s hair is only an Erva to others, and not to her husband, and that every woman is particular to not show her hair to any man in the world except her husband”; Igros Kodesh 15:415 that the Rebbe explains that a woman’s hair is only an Ervah, and only gives Yenika to Kelipos, when strangers see it, as opposed to her husband, “On the contrary, he can claim that he does not desire a woman with shaven hair”
[30] The Tznius prohibition applicable even in the privacy of one’s home: Vetzaruch Iyun why uncovering the hair in the home is not prohibited even according to the above opinion due to it transgressing the general Tznius laws which require all normally covered parts of the body to remain covered. Most puzzlingly, such an argument has not been raised even by the stringent opinions brought above as a reason for their opinion of prohibition. One cannot argue that it is permitted to do so, being that one’s actual skin is not revealed, as Admur [Basra 2:6, “Today, in our times, since it is common for everyone to always cover their heads, it is always forbidden to walk, or even sit, with one’s head uncovered, as by doing so one reveals an area of the body which is commonly covered, and it is thus immodest.”] rules that it is forbidden for a man today to even sit without a Yarmulka on due to the Tznius regulations, as today it is considered a normally covered part of the body and hence why should a woman’s hair be any different! However, in truth, one can suggest that since single girls do not cover their hair, therefore even when one gets married, we cannot consider it as a normally covered part of the body which requires constant covering even in the privacy of one’s home. It is not similar to men’s head covering, of which all orthodox Jews are accustomed to wear at all times, irrelevant of age or status of marriage. Now, although children of very young age, below three years old, do not wear Yarmulkas, this is because at this age the Tznius laws do not yet apply, and thus it cannot be used as a reason to permit un-Tznius dress later on even in the privacy of one’s home.
[31] Some Poskim rule that it is forbidden from the letter of the law for a woman to reveal her hair even in the courtyard where people are not found. [Tur E.H. 115, Bach E.H. 115:2 in name of Rambam, Semag Asei 48 in name of Yerushalmi Kesubos 7:6, Beis Shmuel E.H. 115:9, brought in Biur Halacha ibid] Furthermore, some Poskim rule that it is forbidden to do so even in her own home, even when she is alone. [Bach ibid, Beis Shmuel ibid that it is forbidden under Das Yehudis even in her own room, brought in Biur Halacha ibid; Chasam Sofer 36 regarding Chatzer and house that so rules the Tur, Shulchan Aruch, Bach and Rambam and that the custom is to rule like this opinion; Nachalas Tzevi E.H. 21:7; Mayim Rabim E.H. 30; Biur Halacha ibid who questions proof of M”A; Kevoda Bas Melech [Weiner] pp. 44-46 in name of Bach and Beis Shmuel regarding Chatzer and that the same applies regarding a house]
[32] Yuma 47a regarding Kimchis, that she merited to have seven sons who were fit to be high priests due to that, “the locks of her hair never saw the walls of her home”; Yerushalmi Yuma 1:1; Megillah 1:10; Horiyos 3:2; Vayikra Raba 20:11; Tanchuma Acharei 7
[33] Siddur Ya’avetz Mosach Hashabbos Mitos Kesef 7 Chulya Beis 2; M”B 75:14 based on statement of Zohar and Kimchis
[34] Zohar Parshas Naso p. 239, brought in M”A 75:4, “The Zohar is very stringent that no hair be seen”; Maharam Alshiker 35; Chasam Sofer ibid; M”B 75:14
[35] M”A 75:4, “And so is proper to follow”; M”B ibid; Chasam Sofer 36 concludes that in our lands so is required from the letter of the law, and revealing even one hair, even in privately, is an Ervah. [He writes that while the Talmudic law does not require covering in the home, the Zohar does, and since the custom of the world is like the Zohar, therefore so is the Halacha and it is forbidden to be lenient. In his words, “Since in our lands the custom is like the Zohar, it uproots the Halacha.”] Igros Moshe E.H. 1:58 and Y.D. 2:35 concludes in negation of Chasam Sofer and that it is not a requirement to follow, and that even a Torah scholar should not break a Shidduch because of this, although agrees that it is proper to follow!
[36] Likkutei Sichos 2:319; Hisvadyus 5742 pp. 2190-2191; Igros Kodesh 8:204
[37] See Chasam Sofer ibid; Teshuvah Meahavah 48; Kevoda Bas Melech [Weiner] p. 51 [although he omits the Chasam Sofer]
[38] Pashut, and so is implied from the ruling of Tznius that it does not apply to a bathhouse. See Admur Basra 2:2; M”A 2:2; See also Tosafos Yisheinim Yuma ibid; So also writes: Kevoda Bas Melech [Weiner] p. 52; Piskeiy Teshuvos 75 footnote 96
[39] The Reason: An exception to the above rule of modesty is by a bathhouse or river, as in these places it is common to walk around naked, and it is not possible to be clothed. Thus, being unclothed in such a place does not break the code of modesty. [Admur ibid]
[40] Rama Y.D. 198:6; Shach 198:11; Derisha Y.D. 198; Darkei Teshuvah 198:27-28; Salmas Chaim 4:4-8; Sefer Shemiras Haguf Vihanefesh [Lerner] 123
[41] See Shabbos 10a; Rama 91:6; Michaber 95:3; Admur 91:6 and 95:4
[42] Admur 91:6; Taz 95:3; Shaar Ruach Hakodesh 10a; Shaar Hamitzvos Eikev; Zohar Vayikra 3:24 based on Rav Kahana in Shabbos ibid; Mavor Yabok Sifsei Emes 14; Yesod Veshoresh Havoda Shaar Hakolel 19; Mili Dechassidusa on Tzavah 53; Chosen Yeshuos 33:17 in name of Nagid Mitzvah; Ben Ish Chaiy Pinchas 18 in name of Arizal in Shaar Ruach Hakodesh; Ateres Zekeinim 46:1; Aruch Hashulchan 91:7; Kaf Hachaim 90:28; Taamei Minhagim Likkutim 54; Sefer Segulos Yisrael 1 63; Sefer Zechira; Sefer Shemiras Haguf Vihanefesh [Lerner] 78
[43] Sefer Hasichos 1944 p. 43 [p. 40 in Hebrew] that the Alter Rebbe was careful in this matter due to the above warning based on Kabbalah; Shaar Hakavanos Inyan Birchas Hashachar regarding Netilas Yadayim Shacharis that the elbows should not extend towards one’s back; Zohar Vayeitzei 154; Ben Ish Chaiy Shemini Hakdama; However see Ran on Shabbos 10a in name of Rabbeinu Chananel that one is to fold his hands behind his back during prayer like a slave before his master.
[44] Ben Ish Chaiy Toldos 4; See Otzer Kol Minhagei Yeshurun 1:6 that some are particular not to point towards the heavens
[45] Otzer Kol Minhagei Yeshurun 1:6
[46] Ataz 128:12 in name of Zohar Parshas Naso p. 145; Kaf Hachaim 128:79; Sefer Shemiras Haguf Vihanefesh [Lerner]79:4
[47] See Michaber 128:12
[48] Kitzur SHU”A 32:22
[49] Divrei Shalom Parshas Shelach p. 58; Otzer Yad Hachaim 612; Sefer Shemiras Haguf Vihanefesh [Lerner] 268:2
[50] Tzeror Hamur Vayeitzei in name of Midrash; Moshav Zekeinim; Sefer Shemiras Haguf Vihanefesh [Lerner] 268:5
[51] Admur Kama 4:18 [see also 92:7; 162:2; 164:2]; Michaber 4:18; Beis Yosef 4:18; Abudarham p. 369 in name of Tashbeitz; Kol Bo 23; See Mordechai Brachos Remez 194; Orchos Chaim Hilchos Netilas Yadayim 10; See Piskeiy Teshuvos 4:24; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 33
[52] Setimas Admur ibid and ibid; Mamar Mordechai 4:11
Does this apply even if one scratches his head in the normally uncovered areas that stretch beyond his Kipa and hat? Some Poskim rule that this Halacha only applies to one who scratches his hair in the area that is normally covered by a Kipa, as only that area is considered to contain sweat. [Kaf Hachaim 4:98, based on wording of Michaber 4:21; Sheivet Halevy 8:2; Piskeiy Teshuvos 4:24] This, however, is not the simple implication from Admur who does not differentiate in this matter in Halacha 4:18 [or 92:7 or 164:2] and does not even bring the ruling of the Michaber 4:21 which discusses revealed areas. This follows the opinion of the Mamar Mordechai 4:11 who rules that if the head contains hair, then scratching even the normally uncovered areas require washing.
[53] One who is bald: See Q&A!
[54] Admur ibid; Kisei Eliyahu ibid; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; and so is implied from many Poskim brought in Kaf Hachaim 4:60
The reason: This is due to that scratching the head causes impurity, and hence he rules only washing with water helps for all these actions. [Poskim ibid; Ketzos Hashulchan 2:11]
Other Opinions: Some Poskim rule that scratching the head does not bring an impure spirit. [See Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17; Poskim in Kaf Hachaim ibid]
[55] Ketzos Hashulchan 2:11; Kaf Hachaim 4:64 in name of Peri Megadim
[56] Admur 162:2 and 164:2 [regarding one who touches dirty areas during a meal, and the same would apply here as well regarding Ruach Ra’ah] Parentheses in original; Elya Raba 162:17; Chayeh Adam 40:19; Levushei Mordechai 1:12; M”B 162:58; Yifei Laleiv 23; Kaf Hachaim 4:74; Piskeiy Teshuvos ibid
Other Opinions: Some Poskim rule that one must wash his hands even if he merely touched the hair and did not scratch it. [M”A 162:14] Some conclude that if one contains a lot of sweat on his hair then he is to wash his hands afterwards. [Piskeiy Teshuvos 4 footnote 235 in name of Daas Torah]
[57] Setimas Haposkim ibid
[58] Kitzur SHU”A 32:26
[59] Kitzur SHU”A 32:22
[60] Hametargem Shabbos 81a
[61] Shabbos 85a; Brachos 55a; Atzei Olah Y.D. 116:34; Shemiras Hanefesh 119; Chupas Eliyahu Raba 7; Sefer Shemiras Haguf Vihanefesh [Lerner] 265 [Vol. 2 p. 755]
[62] Shabbos 85a; Brachos 55a
[63] Tzavaas Rabbeinu Yehuda Hachassid 50
[64] Sefer Shemiras Haguf Vihanefesh [Lerner] 265 [Vol. 2 p. 756] that so was the custom of the Chazon Ish
[65] Admur Kama 3:17; Omitted in Basra; Talmud ibid; Poskim ibid
[66] Admur ibid
[67] Admur 326:5 “Even on a weekday this is not allowed to be done because of the possible danger [that it involves] as at times the water is very hot [and may come to spill on one’s body and give him a serious burn].”; Michaber 326:6; Shabbos 40b; Kitzur SHU”A 33:12
Other opinions: Some Poskim rule that if the water is less than Yad Soledes it is permitted to place on the stomach during the week. [Biur Halacha 326:6 “Shepiamim”]
[68] Implication of Admur and M”A ibid; P”M 326 A”A 6
[69] Biur Halacha 326:6 “Shepiamim”
[70] Admur ibid; Rama ibid; Gemara ibid
[71] M”B 326:6 in opinion of Rashi and Admur ibid which only records Rashi’s opinion
The reason: As there is now no suspicion that it will spill. As well, there is no medication prohibition involved here as is seen from the fact that Admur makes no mention of it.
Other opinions: According to the reason of Tosafus, even a closed bottle is forbidden to be placed on the body, as it is considered Refua. [M”B 326:19 in name of Karban Insanely]
[72] M”B 326:19; Beir Moshe 1:33-15
[73] The reason: To suspect of the opinion of Tosafus.
[74] Admur Hilchos Shemiras Guf Vinefesh Halacha 9; Pesachim 112b; Rashi and Rashbam Pesachim ibid; See Rambam Deios 4:16; Sefer Shemiras Haguf Vihanefesh [Lerner] 64:2
[75] See https://www.dailysabah.com/life/2019/04/01/superstitions-busted-opening-an-umbrella-indoors
[76] 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”
[77] 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
[78] Shiltei Hagiborim Avoda Zara 9a, brought in Pischeiy Teshuvah 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
[80] Kitzur SHU”A 32:26
[81] Kitzur SHU”A 32:27
[82] Tzavaas Rebbe Yehuda Hachassid 16; See Chasam Sofer Y.D. 138; Pischeiy Teshuvah Y.D. 179:4; Sefer Shemiras Haguf Vihanefesh [Lerner] 207:1
[83] See Shivim Temarim ibid
[84] Chasam Sofer Y.D. 138; Pischeiy Teshuvah Y.D. 179:4
[85] Shivim Temarim ibid 17-18 argues against the ruling of the Chasam Sofer
[86] Mili Dechassidusa on Tzavah ibid
[87] Chasam Sofer Y.D. 138; Sefer Shemiras Haguf Vihanefesh [Lerner] 207:5
[88] Chasam Sofer Y.D. 138; Shivim Temarim ibid 17-18; Chaim Bayad 32; Darkei Teshuvah 179:27; Sefer Shemiras Haguf Vihanefesh [Lerner] 207:3
[89] Shivim Temarim ibid; Hagahos Maharsham on Tzavah; Sefer Shemiras Haguf Vihanefesh [Lerner] 207:4
[90] Chaye Yaakov Y.D. 10; Chesed Yehoshua 3:18
[91] Shivim Temarim ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 207:7
[92] Tzavaas Rebbe Yehuda Hachassid 16
[93] Tzavaas Rebbe Yehuda Hachassid 17; See Sefer Chassidim 478; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:1-11
[94] Chasam Sofer Y.D. 138; Pischeiy Teshuvah Y.D. 179:4
[95] Shivim Temarim ibid 17-18 argues against the ruling of the Chasam Sofer
[96] Divrei Torah Beis 19; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:6
[97] Mili Dechassidusa on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:6
[98] Avnei Tzedek Y.D. 46 and 48; Hagahos Maharsham on Tzavah; Devar Eliyahu 37; Atzei Chaim 13; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:2
[99] Chasam Sofer Y.D. 138; Devar Eliyahu 37; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:3
[100] Mili Dechassidusa on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:4
[101] Mili Dechassidusa on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:11
[102] Ruach Chaim Y.D. 116:10; Darkei Teshuvah 116:54; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:4
[103] Shivim Temarim ibid; Avnei Tzedek Y.D. 46 and 48; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:5
[104] Chasam Sofer Y.D. 138; Shivim Temarim ibid 17-18; Chaim Bayad 32; Darkei Teshuvah 179:27; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:7
[105] Avnei Tzedek Y.D. 46 and 48; Hagahos Maharsham on Tzavah; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:8
[106] Avnei Tzedek Y.D. 46 and 48; Mili Dechassidusa on Tzavah; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:9
[107] Kav Hayashar 24
[108] Michaber 150:2; Shabbos 11a; Tzavaas Rebbe Yehuda Hachassid 19; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:1 footnote 1 in length; Tzedakah Umishpat 11 footnote 12; Mishnas Yosef 1; Piskeiy Teshuvos 150:7
[109] Shivim Temarim on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:2
[110] See M”B 150:4; Kaf Hachaim 150:21; Piskeiy Teshuvos 150:7
[111] Michaber 150:4; Sefer Chassidim 813; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:3
[112] See Michaber 151:12; Taz 151:4; M”A 151; Kneses Hagedola 151; M”B 151:42; Piskeiy Teshuvos 151:22; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:4
[113] Taz ibid
[114] See Birkeiy Yosef 151:10; Chaim Sheol 1:56; Yabia Omer 6:26Minchas Yitzchak 2:48; 4:43; Shevet Halevi 1:27; 5:18; Piskeiy Teshuvos 151 footnote 154
[115] Ashel Avraham Butchach 151; Sefer Shemiras Haguf Vihanefesh [Lerner] 209:5
[116] Sefer Shemiras Haguf Vihanefesh [Lerner] 210:1-2
[117] Tzavah Rebbe Yehuda Hachassid 34; Sefer Chassidim 477; Shivim Temarim ibid; Kneses Hagedola Y.D. 116:27
[118] Sefer Zechira in name of Tzavaas Rebbe Yehuda Hachassid; Middos Haran of Rav Nachman of Breslov 98; Sefer Shemiras Haguf Vihanefesh [Lerner] 210:1
[119] Shivim Temarim ibid; See Sefer Shemiras Haguf Vihanefesh [Lerner] 210 footnote 1
[120] Shivim Temarim ibid
[121] Yifei Laleiv 4 C.M. 427:2; Sefer Shemiras Haguf Vihanefesh [Lerner] 210:3
[122] Bris Avos 8:29; Sefer Shemiras Haguf Vihanefesh [Lerner] 210:5
[123] Sefer Shemiras Haguf Vihanefesh [Lerner] 212
[124] Sefer Chassidim 478; See Chulin 95b; Rama Y.D. 179:4
[125] Mili Dechassidusa on Sefer Chassidim ibid; See Sefer Shemiras Haguf Vihanefesh [Lerner] 212 footnote 2
[126] Betzel Hachochmah 3:42
[127] Azharos Nosafos Tzavaas Rebbe Yehuda Hachassid 9; Shaar Hagilgulim 36; Nagid Umitzvah Vol. 2; Mishnas Chassidim Miseches Mitzvas Masiyos 5; Shivim Temarim Basra 6; Mili Dechassidusa 50; Siddur Or Yashar; Siddur Maharash Miroshkav; Yosef Ometz 37:6 based on Bava Basra 144; Zechor Leavraham 3:191-60; Zivcheiy Tzedek 116:84; Siddur Derech Hachaim; Kaf Hachaim 116:119; Mishmeres Shalom Semachos Sakana 12; Igros Kodesh 20:178, printed in Shulchan Menachem 4:29; See Sefer Shemiras Haguf Vihanefesh [Lerner] 213:1-9
[128] Divrei Yechezkal in letter at end of Sefer; Sefer Shemiras Haguf Vihanefesh [Lerner] 213:2
[129] Yosef Ometz 37:6 based on Bava Basra 144; Zechor Leavraham 3:191-60; Ruach Chaim 116:9; Mili Dechassidusa ibid; Birchas Chaim; Zivcheiy Tzedek 116:84; Kaf Hachaim 116:119; Neharei Afarsemon Y.D. 136; Divrei Yechezkal; Mishmeres Shalom; Sefer Shemiras Haguf Vihanefesh [Lerner] 213:3
[130] Igros Kodesh ibid
[131] Ruach Chaim 116:9; Imrei Eish Y.D. 59; Avnei Tzedek Y.D. 47; Neharei Afarsemon Y.D. 136; Igros Kodesh ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 213:4
[132] Shulchan Chaiy 33:5; Yayin Tov; Sefer Shemiras Haguf Vihanefesh [Lerner] 213:5
[133] Mili Dechassidusa ibid; See Igros Kodesh ibid from where it is evident that it applies to the owner
[134] Mili Dechassidusa ibid
[135] Levushei Mordechai Tinyana 48:7
[136] Igros Kodesh ibid
[137] Igros Kodesh ibid
[138] Kav Hayashar 24; Yesod Yosef 23; Yifei Laleiv 3 Kuntrus Achron Y.D. 116:6; Mishmeres Shalom Semachos Sakana 12; Afrasakta Deanya 168; See Sefer Shemiras Haguf Vihanefesh [Lerner] 213:9
[139] Ruach Chaim Y.D. 116:10; Darkei Teshuvah 116:54; Sefer Shemiras Haguf Vihanefesh [Lerner] 208:4
[140] Kiddushin 59a; Ben Ish Chaiy Pinchas 2:13; Kaf Hachaim 116:188; Sefer Shemiras Haguf Vihanefesh [Lerner] 214:1
[141] Shemiras Hanefesh 154; Ben Ish Chaiy Pinchas 2:13; Kaf Hachaim 116:188; Sefer Shemiras Haguf Vihanefesh [Lerner] 214:2
[142] Hagahos Maharsham; Zichron Tov; Sefer Shemiras Haguf Vihanefesh [Lerner] 219:7
[143] Tosafus Niddah 17a; Kaf Hachaim 116:154; Sefer Shemiras Haguf Vihanefesh [Lerner] 35:2
[144] Yad Neman p. 14a in name of Mekubalim; Kaf Hachaim Falagi; Yifei Laleiv 23; Kaf Hachaim 116:145; Sefer Shemiras Haguf Vihanefesh [Lerner] 35:3
[145] Rashi Yechezkal 5:3; Sefer Shemiras Haguf Vihanefesh [Lerner] 35:3
[146] Custom recorded in: Torah Lishma 447; Likkutei Maharich Kevi’is Itim Latorah; Sefer Zecher Tzadik Levracha p. 34; Sefer Shemiras Haguf Vihanefesh [Lerner] 35:4 footnote 4
[147] Torah Lishma 447; Likkutei Maharich Kevi’is Itim Latorah in name of Meorei Or; Sefer Shemiras Haguf Vihanefesh [Lerner] 35:4
[148] Michaber Y.D. 116:5; Rambam Rotzeiach 8
[149] Kama 4:18; See Sefer Shemiras Haguf Vihanefesh [Lerner] 54:23 footnote 31-32
[150] As for the reason the feet were specifically excluded from the rest of the covered parts of the body, Kaf Hachaim 4:73 explains that according to the Mekubalim the evil spirit which resides on the feet is very strong and does not move from its place even after being washed. [Kaf Hachaim in name of Yifei Laleiv 1:22 and Mor Uketzia 4; Rav Poalim 2:4] Thus perhaps its requirement of washing is irrelevant of whether it is considered a normally covered area. See Chapter 6 Halacha 1B.
Regarding how the Kohanim were allowed to touch their feet while washing before service: Some explain the evil spirit did not reside in the Temple. [Rav Poalim ibid] or that they did not actually touch their feet. [Levushei Mordechai Even Haezer 47]
[151] Ketzos Hashulchan 2:11
[152] The reason washing hands is required: The normally covered areas of the body contain sweat which dirty the hands. [92:7; 164:2] This sweat is considered poison. [Yoreh Deah 116:4; Admur Shemiras Haguf Vihanefesh 8] It appears from Admur that due to this there is an evil spirit that resides on the hands after touching these areas, as explained in length in Halacha 2.
Other Opinions: Some Poskim rule that touching the covered areas of the body does not bring an impure spirit and hence does not require washing with water. Rather the hand requires cleaning in any fashion in order to be allowed to learn Torah. [Machatzis Hashekel 4:17; Nivei Shalom 4:12; Machazik Bracha brought in Shaareiy Teshuvah 4:12; Soles Belula 4:14 in name of Makor Chaim; Ben Ish Chaiy Toldos 17] Admur however rules that it causes impurity, and hence he rules only washing with water helps. So also rules Kisei Eliyahu ibid; Yifei Laleiv 4:18 in name of Mor Uketzia; Peri Megadim 4 M”Z 14; and so is implied from many Poskim. [brought in Kaf Hachaim 4:60]
[153] Ketzos Hashulchan 2:11; Kaf Hachaim 4:64 in name of Peri Megadim
[154] Michaber 4:21
[155] Yeshuos Chochmah 166:17; Sefer Shemiras Haguf Vihanefesh [Lerner] 268:2
[156] Sefer Zechira Inyanei Sakana; Sefer Shemiras Haguf Vihanefesh [Lerner] 268:2
[157] Sefer Chassidim 558
[158] Noda Beyehuda Tinyana Y.D. 10; Imreiy Yaakov 10 Biurim 6
[159] Noda Beyehuda Tinyana Y.D. 10
[160] 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
[161] Admur 316:3; Rama 316:2
[162] However, the Peri Megadim explains that this only applies when hunting for a hobby. However, one whose occupation involves hunting may use hunting dogs to do so.
[163] Lit. see
[164] Admur ibid; M”A 316:5; Or Zarua 83:17; M”B 316:11
[165] Binyan Tziyon 1:67; Igros Moshe Y.D. 2:29; 3:44; Minchas Yitzchak 6:80
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