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A. Performing miracles using practical Kabala: [Talmud/Shulchan Aruch/Rishonim/Achronim]
*As stated below, it is forbidden for regular people to engage in practical Kabbalah and therefore the below information is for background knowledge purposes only!
[From the letter of the law] it is permitted to perform magical illusions [i.e. Achizas Eiynayim] through Sefer Yetzirah.[1] Furthermore, it is permitted to even [initially[2]] perform magical actions through Sefer Yetzirah.[3] [Nonetheless, this may no longer be performed today due to our low spiritual stature as will be explained below.]
How is it done?[4] It is possible to perform magic using Sefer Yetzirah through using the holy names found there.
Why did Hashem create this ability?[5] Hashem created this ability in order so the pious and prophets of Hashem use it to extol the greatness and strength of Hashem.
Who may use these Divine names and in what circumstances?[6] These names may only be used out of holiness and purity, for the sake of the holiness of the name, or for the sake of a great Mitzvah. People of this stature are no longer around in these generations, and even in previous generations we saw that Yeshaya the prophet was punished for using the names. It goes without saying that in our times, when it is no longer possible to act with holiness and purity, one should not make use of the Divine names. On this it states “Udi’ishtameish Betaga Chalaf” which some Poskim[7] interpret to mean that one who uses the Divine names is punished. Likewise, in Sifrei Kabala it states that it is a great sin to use the Divine names, and hence one who abstains from doing so is blessed.
B. Sages and Tzadikim and random people who were known to use practical Kabala to perform miracles:
- Avraham: Avraham created a calf using Sefer Yetzirah, and so was done by the Shevatim.[8]
- Rava:[9] The Talmud states that Rava created a Golam using the names of Hashem of Sefer Yetzirah.
- Rav Chanina and Rav Hoshiya:[10] The Talmud states that Rav Chanina and Rav Hoshiya would study Sefer Yetzirah every Erev Shabbos and create from it a fat calf which they would then eat.
- Yoshkeh: The Sefer Toldos Ye-shu records that Yoshkeh used the names of Hashem to perform miracles in front of the populace and hence gain a following.
- Rav Yehuda Hachassid, author of Sefer Chassidim:[11] Rav Yehuda Hachassid was known to use the names of Hashem to perform nature breaking miracles.
- Rav Eliezer of Worms, author of Rokeiach:[12] The author of the Rokeiach, a student of Rav Yehuda Hachassid, used the names of Hashem to perform many miracles which saved the Jewish people from persecution.
- Even Ezra: The Even Ezra created a Golam in front of Rabbeinu Tam.[13]
- Rav Yosef Di La Rinna:[14] Rav Yosef Di La Rinna was a Sage from Safed who tried using the names of Hashem to obliterate the Satan and bring the Geula. He was unsuccessful and eventually used the names for evil purposes.
- Eliyahu Baal Shem: Rav Eliyahu Baal Shem of Chelm used the names of Hashem to create a Golam.[15]
- Maharal of Prague: The Maharal of Prague used the names of Hashem to create a Golam.[16]
Kaparos:[17] [Talmud/Rishonim/Shulchan Aruch/Shulchan Aruch Harav/Kabbalah/Achronim]
It is customary in these provinces [of Ashkenazi Jewry] to take and slaughter a chicken, which is called a Gever[18], for atonement on Erev Yom Kippur [and doing so does not transgress the prohibition of Darkei Emori, nor any other prohibition].[19]
See “Amulets”
Kerias Hatorah:[20]
A. Refusing an Aliya after being called up: [Talmud/Rishonim/Achronim]
One who is offered to read the Torah and refuses to read it, his days are shortened.[21] One is thus not to refuse an Aliyah once he has been called up.[22] [Some Poskim[23] however rule this only applied in previous times when the Olah would also read the Torah, however today that he simply recites the blessings and another person reads the Torah, this warning does not apply. Other Poskim[24] however rule it applies even today.[25] Practically, one is to be stringent.]
Was not yet called up by name: The above only applies once the person has been called up, however prior to being called, it is permitted for one to leave the Shul between Aliyos, even if he knows that they plan on calling him.[26] Furthermore, this only applies if one was called up by name, while if he was [privately] asked to go up by the Gabbai, it does not apply and he may refuse the Aliyah.[27] [If, however, he was publicly motioned to go up, then even if his name was not mentioned, he may not refuse.[28]]
Justifiable reasons for refusal:[29] The above prohibition only applies if there is no justifiable reason for refusing the Aliyah. If, however, there is a justifiable reason for why he does not want the Aliyah, then it may be refused.[30] For example, one may refuse the Aliyah for any of the following reasons:
- If there is a Halachic problem with him getting an Aliyah, such as his father/brother received the previous Aliyah.[31]
- He must make a large donation after receiving the Aliyah and does not have the money to do so and will be publicly shamed.[32]
- He does not know how to properly say the blessings and is embarrassed to go up.[33]
- He is sick and cannot say the blessing loud enough for others to hear.[34]
- He needs to use the bathroom and cannot wait.[35]
- He is refusing the Aliyah in order to prevent Machlokes and have someone else take it.[36]
- He has a stutter and is embarrassed to say the blessings.[37]
- He is a Baal Keri and is stringent to not say any blessings until he immerses in the Mikveh.[38]
Nevertheless, in general, one is not to come up with excuses for refusing the Aliyah and is to push himself as much as possible to receive it once he has been called up.[39]
| Summary:
One is not to refuse an Aliyah once he has been called up by name or publicly motioned to go up. If, however, there is a justifiable reason for why he does not want the Aliyah, then it may be refused.
Q&A If one was called up for Maftir and does not know to read the Haftorah, may he refuse the Aliyah?[40] No. He is to receive the Aliyah, although is to have another read the Haftorah in his place. |
B. May a person who was asked to be the Baal Korei refuse to do so?[41] [Talmud/Rishonim/Achronim]
One who is offered to read the Torah and refuses to read it, his days are shortened.[42] One is thus not to refuse being the Baal Korei once he has been [publicly[43]] called up.[44] [If, however, he was privately asked to read the Torah he may refuse.]
Justifiable reasons for refusal:[45] The above prohibition only applies if there is no justifiable reason for refusing the reading. If, however, there is a justifiable reason for why he does not want the reading, then it may be refused.[46] For example, if he did not review the Parsha two or three times beforehand, he is not to read it and may refuse.[47] It goes without saying that if he does not know how to read it properly, then he may refuse it.[48]
C. Not to intend on any individual person when reading the blessings or curses:[49] [Achronim]
The Baal Korei is not to intend on any individual person when reading verses of blessings or curses.
D. Starting and ending with a good matter:[50] [Shulchan Aruch/Achronim]
One is to intend to begin and end an Aliyah with a verse of positivity. [Thus, by the Parsha of the curses, one is to read from at least three verses prior to the curses and conclude at least three verses after the curses.[51] This applies not just with Kerias Hatorah, but with any learning session.[52] One who ends with a negative matter can cause danger to himself.[53] Verses discussing the tragedies of gentiles is not considered negative, while verses discussing the good of gentiles is not considered positive.[54] Verses that discuss the sins of an individual are considered negative.[55]]
E. The curses of Bechukosaiy and Ki Savo:[56] [Shulchan Aruch/Achronim]
Some communities do not read the Parshiyos of Bechukosaiy and Ki Savo as they do not wish to read the curses and bring tragedy upon themselves. This custom is to be abolished.
Who should receive the Aliyah of the curses:[57] The custom is to not call anyone by name for the Aliyah of the curses, which is the 3rd Aliyah of Bechukosaiy and 6th Aliyah of Ki Savo, and rather whoever desires goes up for the Aliyah ]without being called[.[58] The reason for this is because people suspect that evil will befall them if they are called for the Aliyah.[59] [Many are accustomed to designate this Aliyah to a specific person and in such a case] one is to avoid going up for this Aliyah in place of the person that it is set to be given to.[60] [Many are accustomed that the Baal Korei himself is designated to receive this Aliyah.[61] Practically, this is the Chabad custom.[62] The Baal Korei is not called up by name and hence begins the blessings on his own. The Baal Korei may receive a Mi Shebeirach with his name after the Aliyah.[63] If the Gabbai absentmindedly called someone up for the Aliyah of the curses, then he is to take the Aliyah. [64]]
Reading the curses in a low voice:[65] The custom is for the reader to lower his voice upon reading the curses. He raises his voice again only by the words “Eilu Divrei Habris” in the end of Shishi.
A Baal Korei who has an enemy in the congregation:[66] The Baal Korei must be beloved upon the congregation as otherwise it is dangerous for him to read the verses which discuss curses.[67] Likewise, if a person hates the Baal Korei, he is not to be called up for an Aliyah when verses discussing curses are being read.[68] Thus, the Gabbai is to beware not to call up an enemy of the Baal Korei for an Aliyah of the curses.[69] If an enemy suspects that he may be called up for the Aliyah and he does not wish to receive it, then he is to leave the Shul between Aliyos and only return after a person is called up, although Bedieved he is to take the Aliyah if he was called up.[70]]
F. Calling up relatives to Aliya’s one after the other:[71] [Rishonim/Shulchan Aruch/Achronim]
From the letter of the law, it is permitted to call two relatives to the Torah for an Aliyah one after the other. This applies whether they are brothers or father and son. However, the custom is to avoid doing so due to Ayin Hara.[72] If, however, one does not call the two relatives by name then it is allowed.[73] [Practically, however, the custom is not to call up relatives one after the other even if they are not called to the Torah by names.[74] This prohibition applies even if the relatives claim they are not particular about Ayin Hara.[75] It is, however, permitted to call up relatives for Aliyos if there is a break of an Aliyah in between in which a relative was not called up.[76]]
Shevi’i and Maftir:[77] One is not to call two relatives for Shevi’i and Maftir. [This however only applies by Maftir of Shabbos, in which one reads both Aliyos from the same Sefer Torah and therefore the Ayin Hara applies. If, however, the Shevi’i and Maftir are read from two different Sifrei Torah, as occurs on Yom Tov and whenever there are two Torah’s taken out on Shabbos, then the Aliya’s may be given to two relatives, one for Shevi’i and the second for Maftir.[78] However, when three Sifrei Torah are removed, relatives may not be called up for Shishi and Shevi’i, being that Kaddish is not recited in-between. Likewise, when two Sifrei Torah are removed during the week, relatives may not be called up for Shelishi and Revi’i, being that Kaddish is not recited in-between.[79] However, in a time of need one may be lenient.[80] In such a case the relative who received the previous Aliyah is to descend from the Amud before the new Aliyah is begun.[81]]
| Summary:
Relatives such as a father and son, or siblings, are not to be called for an Aliyah one after the other. If there was another Aliyah in between it is permitted to do so. When two Sifrei Torah are removed, it is permitted to call them up for Shevi’i and Maftir. Q&A What relatives are included in the above prohibition against giving an Aliyah one after the other? Father-son:[82] The prohibition applies to a father and son [whether one calls up the son after the father or the father after the son]. Brothers:[83] The prohibition applies to brothers. [This applies whether they are brothers maternally and paternally, or are brothers only paternally, or are brothers only maternally.[84]]. Grandfather and Grandson: Some Poskim[85] rule it is permitted to call up a grandfather and grandson, or vice versa, one after the other [if they do not have the same name[86]]. Other Poskim[87] rule it is forbidden to call up a grandfather and grandson from his son, or vice versa, one after the other. However, a grandson from his daughter is permitted even according to this opinion.[88] Practically, one is to be stringent in this matter unless the community custom is to be lenient.[89] In a time of need one may be lenient.[90] Likewise, Bedieved, if the grandson/grandfather was already called up, he is to take the Aliyah.[91] Likewise, one may be lenient to call them up for Shevi’i and Maftir even in a single Sefer Torah.[92] Father/son in-law:[93] It is permitted to call a father and son in-law to the Torah one after the other.
What is one to do if he was accidently called to the Torah after an invalidating relative [father/brother]? If he already went up to the Bima then he is to accept the Aliyah.[94] It is proper in such a case for the relative who received the previous Aliyah to descend from the Bima right away and not wait until after the current Aliyah.[95] If he did not yet go up to the Bima then he is not to go up and rather another person is to be called up in his stead.[96]
If one called a person for an Aliyah and he was not in Shul, may the previous Aliya’s son/relative be called for an Aliya? Some Poskim[97] rule it is permitted to do so.[98] Other Poskim[99] rule it remains forbidden.
If one called a person for an Aliyah and he was not in Shul, may his son/relative be called up in his place?[100] Yes.
May a child who is under Bar Mitzvah receive the Aliyah of Maftir if his father/relative received Shevi’i?[101] Yes.
On Simchas Torah may relatives be called up one after the other?[102] The custom is to be lenient in this matter to allow calling relatives for Chasan Torah and Chasan Bereishis, one after the other. [However, regarding the Aliyos in Vezos Habracha, seemingly one is to be stringent even on Simchas Torah not to call relatives one after the other.[103] However, some Poskim[104] write that the custom is to be completely lenient even regarding the other Aliyos.]
May two relatives be called up for Hagbah and Gelila?[105] Yes. However, one is not to call them both up by name, and give them both a Mi Shebeirach. [However, some Poskim[106] are stringent.] |
Key Challah: [Achronim/Tradition of some]
Many are accustomed to braid the Challah in the shape of a key[107] on the first Shabbos after Pesach.[108] Others knead a key within the Challah dough on the first Shabbos after Pesach. Some[109] record that the above custom is not followed by Chabad Chassidim.
The reason behind the custom:
On Pesach all the heavenly gates were open. After Pesach they are closed. The symbol of the key on the Challah is to show that we are opening the gates slightly through our honor of Shabbos, and Hashem will then open it fully for us. Alternatively, it represents the opening of the gates of Parnasa, as after Pesach the Mun stopped falling and we were required to fend for our own livelihood. [Ohev Yisrael of Rav Avraham Yehoshua Heschel of Apta]
Is the key Challah sourced in Christian doctrines and thereby its custom should be abolished?
Although some self-acclaimed historians argue that the custom of making key shaped, or key filled, Challah’s is also sourced in Christian or even pagan culture, and should hence be banished from amongst Jewish tradition, practically, the above custom is an authentic Jewish custom that may and should be honored by those who traditionally abide by it. The Halachic criteria of banning an activity due to idolatry or Darkei Emori is not satisfied by simply drawing historical sketches of a similar custom to that of other societies, as aside for the burden of proof to historically conclude that the innovation originated from those, and not Jewish, cultures, an action that contains a permitted logical symbol and representation which was never originated for the sake of idolatry is permitted to be adapted by Jews even if it originated from gentiles.[110] Certainly there is no issue of Darkei Emori for one to perform an action customarily done by Jews for righteous reasons, even if there are gentiles who do so for the wrong reasons, as he is doing it to mimic his Jewish tradition and not that of the gentiles. This is aside for the Talmudic and Halachic dictum of “Minhag Yisrael Torah Hi”[111] and thus certainly a custom which has been handed from generation to generation, and mentioned in Sefarim of Tzadikim, and is done for specially Kosher and Jewish oriented reasons, does not need any further defense or legitimization to legalize its continuity. We find many precedents of Jewish customs that can be argued to be considered Darkei Emori and are nonetheless traditionally done, and defended by the great Poskim, Rishonim and Achronim.[112]
A. The Reward:[113]
One who says Kiddush Levana does not need to worry that he will die from that day and onwards until the end of the month. This means to say that he will not die an unnatural death that month.
B. A Segula for finding a Shidduch:[114]
It is a Segula for finding a Shidduch to recite Kiddush Levana with intense concentration and with a congregation.
C. A Segula for healthy teeth:[115]
Saying Kiddush Levana properly is a Segula for having healthy teeth. [Some place their fingers by their teeth after saying the words “Lingoa Bi Lera’ah. Some then also say “Vikach Lo ihyeh Li Keiv Shinayim.”[116]]
D. Segula for long life-Maaseh Shehayah:[117]
Kiddush Levana is a Segula for long life.[118] It once occurred that a Jew met a gentile late at night, and the gentile desired to murder the Jew. The Jew saw that the moon was shining, and he asked the gentile, as a last request, to allow him to do a Mitzvah of Hashem prior to his death. The gentile agreed and the Jew said Kiddush Levana with a great amount of concentration, and with inner desire to give up his soul for the sake of Heaven. A miracle occurred and when he skipped three times, as is the custom to do during Kiddush Levana, the wind carried him away from the gentile. He never met the gentile again and was hence saved from certain death.
E. A sign from heaven:[119]
In a month that one is able to recite Kiddush Levana on Motzei Shabbos it is a good omen from Hashem that the month will be successful. A month that one is unable to recite Kiddush Levana that month due to it being covered by clouds, that month will not be successful.
F. Looking at moon:[120]
Prior to beginning the blessing of “Mechadeish Chadashim” one is to lift his eyes[121] [and look at the moon]. After looking at the moon, before beginning the blessing, one removes his eyes from the moon and does not look at it anymore throughout the prayer.[122]
G. Lifting the feet:[123]
One is to lift his feet[124] three times opposite the moon and recite “Baruch Oseich[125]…Tipol”.[126] This is to be repeated three times; one recites the paragraph three times and skips three times prior to each recital [for a total of nine skips].[127] [One is to beware not to bend his knees as this appears as if he is bowing to the moon. Rather he is to merely lift his feet through lifting the toes upwards.[128]]
H. Shaking the Tzitzis:[129]
After the conclusion of Kiddush Levana [after Aleinu and Kaddish Yasom] one is to shake the corners of his Tallis Katan.[130]
Kinesiology [i.e. Muscle testing]:[131]
The practice of Kinesiology, which is an energy muscle testing technique used for allergy testing and other medical and non-medical decision making, touches the Halachic question of making a Goral/lottery, and Nichush, Kishuf and idolatry. Practically, some Poskim[132] rule that it is permitted to be practiced, and does not transgress the prohibition of Nichush, or any other prohibition, while other Poskim[133] rule that it is forbidden due to Darkei Emori and idolatry. [See our article on “Medical Treatments” Halacha C for the full details of this subject and as to when unconventional medicine may be followed. Practically, those who are lenient to practice kinesiology have upon whom to rely. Nonetheless, this does not mean that it is medically recommended, or Halachically permitted to be followed in contradiction to the recommendations of conventional medicine, as explained there.]
A. Playing with a knife:[134] [Achronim]
A person should not play with a dangerous item such as a knife, sword, or gun. [Accordingly, one should not try to juggle knives or other sharp items. Likewise, playing with cutlery can lead to poverty.[135]]
B. Storing a knife in a food:[136] [Talmud/Rambam/Shulchan Aruch/Shulchan Aruch Harav/Achronim]
One may not stab a knife into a large[137] Esrog or radish [or other food of the like[138]] as perhaps a person may fall on its sharp part and die[139], or perhaps he may sit on it.[140] [From here, we can also learn that if one notices a sharp item, such as a nail, sticking out of the bottom of a chair then the item is to be removed.]
C. Eating a food while holding it with a knife:[141] [Shulchan Aruch Harav]
Upon saying a blessing over a food, one is to hold the food in his right hand.[142] Now, some Poskim[143] rule based on Kabbalah that one may not stab a knife into a fruit and hold the knife in one’s right hand to recite the blessing.[144] [This implies that the issue of eating a food which is being held on a knife only applies at the time of the blessing, however, after the blessing one may use a knife to stab a food and eat from it.]
D. Eating from a knife:[145] [Achronim]
One should not eat from a knife due to possible danger, and due to it being a bad omen.
E. Storing a knife safely:[146] [Achronim]
Every blade and sharp item needs to be properly stored so a person does not accidentally become injured from it. This applies even if one needs to use the knife many times that day, nonetheless, between each use it should be safely put away, so no one accidentally gets injured. [Accordingly, one is not to leave a knife and open blade out on a table or counter. Likewise, when putting a knife away into the drying rack, it should always be placed blade first, so one does not accidentally press his hand on it.
F. A sharp knife:[147] [Achronim]
A sharp knife is a Segula for Parnasa.
G. Covering a knife by Birchas Hamazon:
See Volume 1 Chapter 4!
H. Giving a knife as a present to a friend:[148] [Achronim]
Some beware not to give a knife as a present due to worry that doing so is synonymous with selling one’s Mazal.
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[1] Michaber 179:15; Tur 175; Sanhedrin 65b
[2] Shach 179:18
[3] Rama ibid
The reason: These names that are used in practical Kabala are holy names which Hashem gave power to, so his Chassidim and Nevim be able to use them.
[4] Shach ibid in name of Levush
[5] Shach ibid in name of Levush
[6] Shach ibid; Levush; See Igros Kodesh 12:284 and 15:66, printed in Shulchan Menachem 4:32, to not follow fortunate tellers and stay away from practical Kabbalah
[7] Rama 246:21; Semag; Hagahos Maimanis in name of Avos Derebbe Nasan
[8] Shlah Derech Chaim Parshas Vayeishev; Tocheches Mussar 57
[9] Sanhedrin ibid
[10] Sanhedrin ibid
[11] See Hakdama to Sefer Chassidim of Mosod Harav Kook
[12] See story below
[13] Commentary of Abusilia on Sefer Yetzirah
[14] See Ramak in Pardes Rimonim 21:1; Sefer Hagilgulim 66
[15] Chacham Tzevi 93
[16] See Igeres Hakodesh Lemaharal
[17] Admur 605:1; Siddur Admur; Rama 605:1 in name of Geonim; Rav Haiy Gaon
Background and other opinions: The custom of Kaparos dates back hundreds of years to at least the times of the Geonim. [Rama 605:1 “Some of the Geonim wrote regarding this custom and it is recorded by many of the Achronim and so is the custom of our communities”] Rav Haiy Gaon testified that this was the custom in his days. [Rashba 395] It was mainly an Ashkenazi custom that later spread to certain Sephardic communities. [See Rashba ibid] The Rashba ibid writes that although he abolished this custom from his community due to it resembling the act of the Emorites nevertheless he testifies that this is an accepted custom in the Ashkenazi communities. The Orchos Chaim, in name of the Ramban, writes against this custom. The Michaber in 605:1 rules accordingly that the custom of Kaparos is to be nullified. [In some earlier versions of the Shulchan Aruch, the title page reads that the custom is a custom of nonsense “Minhag Shtus Hu.” Practically, however, many have negated this title page from having been authored by the Michaber ibid, and hence in most versions of the Shulchan Aruch, and all current versions, it is omitted. See Shemesh Tzedakah 23; Answer of Shevet Halevi, Rav Shlomo Amar, and other Rabbanim to publisher of Shulchan Aruch Hashaleim Machon Yerushalayim that it should be omitted] The Rama ibid defends the custom saying it is based on the Geonim of previous generations and thus is forbidden to be swerved from. The Alter Rebbe records this custom and does not make any mention of the opinion of the Michaber. Practically, even amongst the Sephardim the custom spread to do Kaparos [Kaf Hachaim 605:8] The Arizal himself was very careful regarding this custom. [Piskeiy Teshuvos 605:1] The Maharal in Nesivos Olam, Nesiv Habitachon, writes there is a complete proof for this custom from the Talmud in Brachos. [Shaar Hakolel 42:1] A similar custom to Kaparos [however not with a chicken, and not on Erev Yom Kippur] is brought in Rashi Shabbos 81b.
[18] Siddur Admur based on Yuma 20b; Rosh Yuma 8:23 “Since its name is Gever it is able to atone for man which is called Gever”
[19] The reason: We slaughter the chicken in order to subdue the severities, and we remove it is blood in order to sweeten it. It is called a Kaparah similar to the scapegoat that is thrown off the cliff on Yom Kippur. [Siddur Admur; Siddur Arizal; Peri Eitz Chaim; Shelah 235b; See Shaar Hakolel 44:1]
[20] Sefer Shemiras Haguf Vihanefesh [Lerner] 81:1-19
[21] Brachos 55a, brought in M”A 53:22; Kol Bo 118; Elya Raba 139:2; Levush 428 on Rama 428:6; Peri Chadash 139:1; P”M 53 A”A 22; Levushei Serud 138; Lev Chaim 2:174 and 3:12 [See there that one time a person was called to the Torah and he ran out and he was later burnt to death within 30 days, as the Torah is called fire]; Toras Chaim Sofer 139:1; Aruch Hashulchan 139:4; M”B 139:1; Kaf Hachaim 139:3; 428:40; Tzitz Eliezer 14:34; See Midrash Tanchuma Yisro 15; Shemos Raba 40; 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, brought in Machatzis Hashekel 428, and M”B 428:19 who omit this; See Sefer Shemiras Haguf Vihanefesh [Lerner] 262:1 footnote 1-2
The reason: As the Torah is called our life, and one who refuses it is refusing life. [Brachos ibid]
[22] M”A ibid; P”M ibid; Machatzis Hashekel 53:22; Aruch Hashulchan ibid
[23] Elya Raba ibid in explanation of why this statement of the Gemara was omitted from the Tur/Michaber; Shemira Meialya 28.
[24] Implication of M”A, P”M, and Machatzis Hashekel ibid [See M”A and P”M ibid who write regarding an Olah that he may not refuse the Aliyah, thus implying it refers to all cases, even when the Olah does not read from the Torah, as is the custom today, brought in Rama 140:1 that the Olah does not read.]; Toras Chaim Sofer ibid; Aruch Hashulchan ibid; However from other Poskim ibid it is unclear if they refer even to the Aliyos today or only of the Aliyos back then, when the Olah would read the Torah.
[25] The reason: As one who is called up for an Aliya is considered as if he himself is reading the Torah. [Taz 140:2]
[26] Machatzis Hashekel ibid
[27] Chaim Sheol 1:13; See there that it is for this reason that the Sephardim are accustomed not to call up by name, as if one is called up by name and refuses his life is shortened, Hence, to avoid this from occurring they instituted not to be called up by name
[28] So seems Pashut, as what difference does it make if he was publicly called by name or publicly motioned to go up; See also Chaim Sheol ibid that to avoid this problem the Gabbai would walk over to the person and privately ask him to go up.
[29] Torah Lishma 95 and 428; See Tzitz Eliezer 14:34; Piskeiy Teshuvos 139:1
[30] The reason: As the danger is only when the person is belittling the Torah, as it is not important in his eyes, however when he does so for a justifiable reason, he does not belittle the Torah. [ibid]
[31] Torah Lishma ibid; See Shaareiy Efraim 1:33; M”B 141:18
[32] Torah Lishma ibid
[33] Piskeiy Teshuvos 139:1
[34] Piskeiy Teshuvos 139:1
[35] Piskeiy Teshuvos 139:1
[36] Piskeiy Teshuvos 139:1
[37] Piskeiy Teshuvos 139:1
[38] See Piskeiy Teshuvos 88:1
[39] Tzitz Eliezer ibid, based on M”A ibid who says he should go up even if he has an enemy in the congregation and it is thus a danger for him
[40] Levushei Serud 138
[41] See Sefer Shemiras Haguf Vihanefesh [Lerner] 81:1; 262
[42] Brachos 55a, brought in M”A 53:22; Kol Bo 118; Elya Raba 139:2; Levush 428: on Rama 428:6; Peri Chadash 139:1; P”M 53 A”A 22; Levushei Serud 138; Lev Chaim 2:174 and 3:12 [See there that one time a person was called to the Torah and he ran out and he was later burnt to death within 30 days, as the Torah is called fire]; Toras Chaim Sofer 139:1; Aruch Hashulchan 139:4; M”B 139:1; Kaf Hachaim 139:3; 428:40; Tzitz Eliezer 14:34; See Midrash Tanchuma Yisro 15; Shemos Raba 40; 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, brought in Machatzis Hashekel 428, and M”B 428:19 who omit this; See Sefer Shemiras Haguf Vihanefesh [Lerner] 262:1 footnote 1-2
The reason: As the Torah is called our life, and one who refuses it is refusing life. [Brachos ibid]
[43] See Chaim Sheol 1:13 the Sephardim are accustomed not to call up by name, but rather privately ask the person to go up, as if one is called up publicly and refuses his life is shortened.
[44] Although one all the Poskim who discuss this matter refer to a case of an Aliyah [and back then the Olah would then read the Torah], nevertheless seemingly it would all the more so apply today to the Baal Korei.
[45] Torah Lishma 95 and 428; See Tzitz Eliezer 14:34; Piskeiy Teshuvos 139:1
[46] The reason: As the danger is only when the person is belittling the Torah, as it is not important in his eyes, however when he does so for a justifiable reason, he does not belittle the Torah. [ibid]
[47] Michaber 139:1; M”B 139:1; Kaf Hachaim 139:3; Midrash Tanchuma Yisro 15; Shemos Raba 40; See Sefer Shemiras Haguf Vihanefesh [Lerner] 262 footnote 2
[48] Torah Lishma 95 regarding Maftir
[49] M”B 138:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 81:5
[50] Rama 138:1; Piskeiy Teshuvos 138:4; Sefer Shemiras Haguf Vihanefesh [Lerner] 81:2
[51] M”A 428:8
[52] See Siddur Maharik brought in Kitzur Shelah Miseches Shavuos; Piskeiy Teshuvos ibid footnote 22; Sefer Shemiras Haguf Vihanefesh [Lerner] 81:4 footnote 4 in length
[53] See story in Maharik ibid!
[54] M”B 131:5 in name of M”A; See M”A 221:2.
[55] M”B 138:5; Sefer Shemiras Haguf Vihanefesh [Lerner] 81:3; See Brachos 31a; Niddah 73a
[56] See Biur Halacha 428:6 “Bepesukim” who severely negates this practice; See Sefer Shemiras Haguf Vihanefesh [Lerner] 81:10
[57] Rama 428:6; See Sefer Shemiras Haguf Vihanefesh [Lerner] 81:8-10 and footnote 10 in great length
[58] The reason: As we suspect that if one is called by name he may not want to go up for the Aliyah and will despise the curses [as well as doing so shortens one’s life-Brachos 55a]. Hence, one is to arrange in advance who is to receive this Aliyah. [Levush 428; M”B 428:19; Biur Halacha “Beshmo”; Kaf Hachaim 428:40]
[59] See Sefer Chassidim 766; Sefer Hachaim 1:7; M”B 428:17; See Sefer Shemiras Haguf Vihanefesh [Lerner] 81 footnote 8 in length
Will something evil befall one who receives this Aliyah? Those who go up for this Aliyah suspect that something evil will befall them. However, certainly if one is doing so out of respect for the Torah, nothing evil will befall him. [M”B 428:17] The Sefer Chassidim 766 states that in previous generations they would call an ignoramus for this Aliyah in order, so the evil does not befall a Torah scholar. Nevertheless, if a Torah scholar was called up, he is not to refrain from reading it. [brought in Kaf Hachaim 428:34] The Kneses Hagedola states that no evil will befall anyone, as one has no intent to recite curses at all. [brought in Kaf Hachaim ibid] In Shaar Hakavanos p. 73 and Peri Eitz Chaim it states that the Arizal went up to the Torah for this Aliyah and read the Torah as is the Sephardic custom.
[60] M”A 428:8 in name of Maharil “The Maharil despised those that went up for the Aliyah as it is only to be given to the Shamash who is hired for this purpose.”
[61] M”B 428:17 “This is a proper custom”; Kaf Hachaim 282:8; 428:35 “So is the custom today”; Darkei Chaim Veshalom 203; See Sefer Shemiras Haguf Vihanefesh [Lerner] 81:10
[62] Hayom Yom p. 88; Sefer Haminhagim p. 31; Igros Kodesh 15:453See Otzer Minhagei Chabad p. 19
[63] Hiskashrus 840
[64] M”B 53:58 and 428:17; Sefer Shemiras Haguf Vihanefesh [Lerner] 81:7-8
[65] Peri Chadash 428:7; M”A 428:8 in name of Kneses Hagedola regarding Parshas Haeigel; Kaf Hachaim 428:38; Hiskashrus 840. In Shaar Hakavanos and Peri Eitz Chaim it states that the Arizal went up to the Torah for this Aliyah and read it in a loud voice.
[66] Admur 53:24; Rama 53:19; Or Zarua 1:114; Maharil 97; Sefer Chassidim 409-410; Sefer Shemiras Haguf Vihanefesh [Lerner] 81:6
[67] Admur ibid; Or Zarua ibid
[68] Admur ibid; Rama ibid
[69] M”B 53:58
[70] M”B 53:58 and 428:17; Sefer Shemiras Haguf Vihanefesh [Lerner] 81:7-8
[71] Michaber 141:6; Kol Bo 20; Mordechai; See Yalkut Dinei Kerias Hatorah p. 1344; See Sefer Shemiras Haguf Vihanefesh [Lerner] 81:11-19
Other opinions: Some Poskim rule it is forbidden from the letter of the law to call two relatives one after the other, being that they are considered invalid witnesses. [Orchos Chaim, brought in Beis Yosef; Ateres Zekeinim 141:3; P”M 141 A”A 8] According to this opinion/reason, all relatives that are invalid to testify for each other are likewise not to be called to the Torah one after the other. [P”M ibid] Practically, we do not rule like this opinion. [Kaf Hachaim 141:25 based on Gr”a who proofs from the Gemara that even Pesulei Eidus may receive Aliyos, and so is the final ruling of Michaber ibid who rules the prohibition is only due to Maaras Ayin.]
[72] Michaber ibid
[73] Rama ibid regarding Shevi’i and Maftir and M”B 141:21 in name of Achronim applies this also to other Aliyos; Emunas Shmuel 47; Elya Raba 141:7; Chesed Lealafim 141:16; Poskim in Kaf Hachaim 141:26; M”B 141:21 [see there however that this only applies in communities that never call up by name, however to initially not call up by name just for this purpose is forbidden, as this itself serves as a recognition. However, see Shaareiy Efraim 1:32 who writes one may be lenient in a time of great need, brought in Shaar Hatziyon 141:22]
[74] Kisei Eliyahu 141; Poskim in Kaf Hachaim 141:32 and so concludes Kaf Hachaim that so is the custom even in those communities that do not call the Aliyos by name; Yechaveh Daas 3:50
The reason: As nevertheless the name is mentioned by the Mi Shebeirach. [Kisei Eliyahu ibid]
[75] Hagahos Beis Yosef; Elya Raba 141:8; Birkeiy Yosef 141:7; Yosef Ometz 16:4; M”B 141:19; Shaareiy Efraim 1:6; Derech Hachaim 14; Kitzur SHU”A 23:13; M”B 141:19; Poskim in Kaf Hachaim 141:29
Other opinions: Some Poskim rule it is permitted for relatives to forgive their rights on this matter. [Noheig Katzon Yosef, brought in Kaf Hachaim ibid; Aruch Hashulchan 141:8] Practically, we do not rule like this opinion. [Kaf Hachaim ibid]
[76] Implication of Michaber and Rama ibid; Mateh Yehuda 141:7; Machazik Bracha 141:4; Kaf Hachaim 141:30
Other opinions: Some communities are accustomed not to call up relatives for Aliyos even if there is a break of an Aliyah in between. Brought in Mateh Yehuda ibid] Practically, this is not the widespread custom and so is the custom in Egypt, Eretz Yisrael, Turkey, and most of the world, although those that have a custom to be stringent even in such a case are to follow it. Kaf Hachaim ibid]
[77] Rama ibid; Maharil
Other opinions: Some Poskim rule that one may call two relatives for an Aliyah one after the other for Shevi’i and Maftir being that the Kaddish is considered an interval in between. [Maharikash, brought in Kneses Hagedola 1431:5 and Kaf Hachaim 141:33] Practically, we are stringent in this matter as rule majority of Poskim. [Kaf Hachaim ibid] However some Poskim rule one may be lenient like this opinion in a time of need. [Toras Chaim Sofer 141; Eretz Tzevi 1:39; Piskeiy Teshuvos 141:5]
[78] Kneses Hagedola 141:5; Beir Heiytiv 141:6; Olas Tamid 141:13; Elya Raba 141:7; M”B 141:20; Poskim in Kaf Hachaim 141:33
Other opinions: Some Poskim rule that even in such a case that two Sifrei Torah are taken out one is not to call two relatives for an Aliyah one after the other. [Mateh Yehuda 141:7, brought in Kaf Hachaim ibid] Practically we are lenient in this matter as rule majority of Poskim. [Kaf Hachaim ibid]
[79] Shaareiy Efraim 1:32; Hisorerus Teshuvah 1:67; Piskeiy Teshuvos 141:5
[80] Poskim ibid
[81] Toras Chaim Sofer 141; Hisorerus Teshuvah 1:67
[82] Michaber ibid
[83] Michaber ibid
[84] Kneses Hagedola 141:7; Olas Tamid 141:13; Elya Raba 141:8; Poskim in Kaf Hachaim 141:26; Ketzos Hashulchan 85:6
[85] Peri Chadash, brought in P”M 141:8; Machazik Bracha 141:5 that some are accustomed like Peri Chadash
[86] Kaf Hachaim 141:27
[87] Kneses Hagedola 141:8, brought in P”M 141:8; Olas Tamid 141:13; Elya Raba 141:8; Mateh Yehuda 141:7; Poskim in Kaf Hachaim 141:27; Ketzos Hashulchan 85:6
[88] Kaf Hachaim ibid
[89] Kaf Hachaim ibid
The reason: As the majority of Poskim prohibit it as well as danger is to be Halachically viewed even more strict than an Issur. [Kaf Hachaim ibid]
[90] M”B 141:19
[91] Shaareiy Efraim 1:33
[92] Shaareiy Efraim 1:33; Ketzos Hashulchan 85:6
[93] Pesach Hadvir 147; Piskeiy Teshuvos 141:4
Other opinions: Some Poskim are stringent in this matter. [Sefer Hachaim [Falagi] 11] Practically, the custom is to be lenient. [Pesach Hadvir ibid; Piskeiy Teshuvos ibid footnote 24]
[94] Kneses Hagedola 141:4; Hagahos Beis Yosef; Elya Raba 141:8; Peri Chadash 141:6; Mateh Yehuda 141:7; Derech Hachaim 14; Kitzur SHU”A 23:13; M”B 141:18; Poskim in Kaf Hachaim 141:28
[95] Toras Chaim Sofer 141:4; Piskeiy Teshuvos 141:4
[96] Shaareiy Efraim 1:33; M”B 141:18
[97] Shvus Yaakov 3:10; Shaareiy Efraim 1:30
[98] The reason: As since another person was called after the relative, it is enough of an interval to eliminate any Ayin Hara, even though the person did not actually take the Aliyah. [ibid]
[99] Yosef Ometz 16:4; Ikarei Hadat; Poskim in Kaf Hachaim 141:31
[100] Shevet Hakehasi 2:65
[101] Kneses Hagedola 141:6; Olas Tamid 141:13; Elya Raba 141:7; Derech Hachaim 14; M”B 141:20; Poskim in Kaf Hachaim 141:34
[102] Shaareiy Efraim 1:32; Ruach Chaim 669:2; Kaf Hachaim 669:11; Piskeiy Teshuvos 141:4; 669:5
[103] The above sources in Ruach Chaim and Kaf Hachaim ibid only discuss the case of Chasan Torah and Chasan Bereishis where two Sifrei Torah are removed, and so is also implied from Shaareiy Efraim ibid
[104] Piskeiy Teshuvos 141:4 and footnote 25
[105] Shearim Hametzuyanim Behalacha 23:10 in name of Avnei Chefetz 16; Sheilas Moshe 27; Piskeiy Teshuvos 141:5; See Sefer Shemiras Haguf Vihanefesh [Lerner] 81:19
[106] Hillel Omer 89; Mishneh Halachos 3:20
[107] Nitei Gavriel 39:1 writes that the custom is to shape the Challah like a key. The wording of the custom in Taamei Haminhagim is “Minakdim es Hachalos Bemafteichos”. It is unclear as to the meaning of this word Minakdim. It comes from the word Nekuda which means vowel. Seemingly this word refers to the shape of the Challah.
[108] Imrei Pinchas 298; Ohev Yisrael [of Rav Avraham Yehoshua Heschel of Apta] Likkutim on Pesach; Taamei Haminhagim 596-597; Kol Naftali Megillas Rus p. 62; See Olas Moed Shevi’i Shel Pesach; Nitei Gavriel ibid
The reason behind the custom: On Pesach all the heavenly gates were open. After Pesach they are closed. The symbol of the key on the Challah is to show that we are opening the gates slightly through our honor of Shabbos, and Hashem will then open it fully for us. Alternatively, it represents the opening of the gates of Parnasa, as after Pesach the Mun stopped falling and we were required to fend for our own livelihood. [Ohev Yisrael of Rav Avraham Yehoshua Heschel of Apta]
[109] Otzer Minhagei Chabad p. 243; Some report of an answer of the Rebbe stating that it is not our custom to do so. I have not seen this answer.
[110] 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
[111] See Admur 180:6 [not covering knife on Shabbos]; 432:11 [scattering 10 pieces of bread]; 452:4 [Hagalah]; 494:16 [Dairy on Shavuos]; M”A 494:6; Tosafus Menachos 20b
[112] See Rama 605:1 regarding Kaparos
[113] Kaf Hachaim 426:12
[114] Sefer Hamidos [of Rav Nachman of Breslov]; Kaf Hachaim 426:11
[115] Taamei Haminhagim p. 203 from Reb Yisrael of Ruzhin; Taharas Yisrael 184 Beir Yitzchak 57; Igros Kodesh 11:150; See Likkut Dinei Rosh Chodesh 12 footnote 86 for a story with the Rebbe relating to this Segula
[116] Rav Eli Landa Shlita that so is a tradition from the Baal Shem Tov, and that so is the custom
[117] Midrash Talpiyos; Or Chadash, brought in Beir Heiytiv 602:4; Shaareiy Teshuvah 602:4; Elya Raba 602:7; Yifei Lalev 3:2; Kaf Hachaim 426:11
[118] Toras Menachem 1990 4:124
[119] Maggid Meisharim Shir Hashirim, brought in M”A 426:2
[120] Siddur Admur; M”A 426:8 in name of the Shlah rules that one looks at the moon one time and after that it is forbidden to look at the moon any longer; The Chida in Moreh Baetzba 6:186 concludes likewise that one is only to look at the moon one time prior to the blessing, as according to Kabala it is forbidden to look at the moon.
Other Opinions: Some Poskim rule that one should look at the moon until he finishes the entire prayer of Kiddush Levana and that so is the custom. [Keneses Hagedola 426] Other Poskim rule to look at the moon only until the end of the blessing of Mechadeish Chadashim, and afterwards it is forbidden to look at it just like it is forbidden to look at a rainbow. [Kneses Hagedola ibid in name of the author of Sefer Chareidim]
[121] Lit. Tole Eiynav [Michaber ibid]
[122] The reason: As according to Kabala it is forbidden to look at the moon. [Chida ibid] This is similar to the prohibition of looking at a rainbow. [Kneses Hagedola ibid in name of the author of Sefer Chareidim]
[123] Rama ibid; Siddur Admur
[124] In the Rama, the wording is to dance, which implies lifting the feet from the ground. In however Mishnas Chassidim it states to skip, and so writes Admur in Siddur. [See Shaar Hakolel 33:4]
[125] So writes Admur, as is the ruling of Mishnas Chassidim, that the three skips are to be done before the words of Baruch Oseich. However the Rama writes it is done before the words Ksheim Sheani. [See Shaar Hakolel 33:4]
[126] The reason: This is done as an omen of joy, as since Kiddush Levana is similar to accepting the Shechinah one is to rejoice when saying it. In the Siddur Rashash he brings a Kabalistic reason for the above dance. [Levush brought in Kaf Hachaim 426:38] According to Kabala, this is done in order to save the worlds from the Kelipos. Between each world there is a skipping of a level, therefore we dance three times. [Shaar Hakolel 33:5]
[127] Siddur Admur
[128] M”A 426:9 in name of Shlah and so is implied from Admur
[129] Siddur of Admur; M”A 426:11 in name of Kesavim [Arizal]; Sefer Shemiras Haguf Vihanefesh [Lerner] 236:3
[130] The reason: This is done in order to banish the Chitzonim which have been created from the prosecution of the moon. [Kaf Hachaim 426:48; See Har Tzevi 1:12 and Likkut Dinei Rosh Chodesh 12 footnote 82 regarding why specifically the Tallis Katan is shaken]
What is one to shake? The M”A ibid writes one is to shake the end of his clothing, and does not mention specifically the Tallis Katan. Admur in the Siddur writes one is to shake the bottom of his Tallis Katan, but does not mention shaking the corners. The Shaar Hakolel 33:12 adds from the Peri Eitz Chaim that the custom of the Arizal was to shake the corners of the Tallis Katan.
[131] See Meshech Chochmah Beshalach 18; Koveitz Or Yisrael 28 p. 52; Paamei Yaakov 5768 p. 110; Kovetz Beit Aharon V’Yisrael, Vol. 22, No. 5; Kuntrus Al Tifnu; Piskei Din Yerushalayim of Rav Avraham Levin Tik Mamanos 810; Shevet Halevi 3:107; 9:174; Yam Hachachma, 13-17
[132] Conclusion of Koveitz Or Yisrael 28 p. 52 and Rav Shmuel Yitzchak Rosenblatt in Paamei Yaakov
[133] Ruling of Rav Elyashiv, as brought in Piskei Rav Levin, and so ruled Beis Din of Rav Levin in Piskei Dinim ibid to prohibit ; Many Rabbanim who signed on letter prohibiting it, including: Rav Dovid Feinstein, Rav Shmuel Auerbach, Rav Belsky, Rav Moshe Shaul Klein
[134] Sefer Zechira; Shemiras Hanefesh 232; Zivcheiy Tzedek 116:143; Kaf Hachaim 116:194; Sefer Shemiras Haguf Vihanefesh [Lerner] 223:3
[135] Segulas Yisrael p. 126 in name of Mahram Shick; Sefer Shemiras Haguf Vihanefesh [Lerner] 223:4
[136] Admur Shemiras Haguf Vihanefesh Halacha 8; Michaber Y.D. 116:5; Rambam Rotzeiach 12:6; Yerushalmi Terumos 8:3; Kaf Hachaim 116:45; Shemiras Hanefesh Kehilchasa 7:20; Sefer Shemiras Haguf Vihanefesh [Lerner] 223
[137] Admur ibid
[138] Yifei Laleiv 3:116-23; Mizmor Ledavid p. 111, brought in Pischeiy Teshuvah Y.D. 116
[139] Admur ibid; Michaber ibid; Rambam ibid
Other opinions: Some Poskim rule that the reason a person should not place a knife in an Esrog is because it is considered belittling to the food to use it as a cover for the knife. [Raavad on Rambam ibid, brought in Peri Chadash Y.D. 116:7 and Kaf Hachaim 116:45; Kesef Mishneh]
[140] Admur ibid; Ran Avoda Zara 10b
Other reasons: An alternative reason is because the knife may grow rust and enter the food due to its sharpness, and endanger those who eat it. [Talmidei Rabbeinu Yonah Avoda Zara 30b; Peri Chadash Y.D. 116:7 in name of Yifei Mareh; Kaf Hachaim 116:45] According to this reason, all metal is prohibited from being stored in an Esrog or radish, and not just a knife. However, according to this reason it is only prohibited by an Esrog or radish and not by any other food. [Mizmor Ledavid p. 111, brought in Pischeiy Teshuvah Y.D. 116]
[141] Admur 206:8
[142] Admur Seder 9:4; 206:8; 167:7; Michaber 206:4; Brachos 43b; Besi Yosef 212; Mordechai in name of Ravayah; Ataz 16296:6
The reason: As all matters which one says a blessing over must be held in the right hand during the time of the blessing. [ibid] This is due to the importance that the Torah gives the right hand. [M”B 206:18; Levush 297:5; See Admur 183:7; Tzemach Tzedek ibid] Alternatively, it is due to the fact that the right hand represents Chesed and life. [Seder Brachos “Lechoz”, brought in Admur 206:8 regarding holding it with a knife; Elya Raba 206:6; Peri Megadim 206 A”A 6; All Poskim in next footnote who hold a lefty is to hold it in his left hand]
[143] Opinion in Admur ibid; M”A 206:6; Seder Brachos; Soles Belula 206:4; Elya Raba 206:6
[144] The reason: As they are two opposites within one subject, as the right side is the source of life, and the knife is the strength of Esav which shortens life. [Admur ibid; See Admur 180:6; 11:24]
[145] Kaf Hachaim Falagi 24:4
[146] Yifei Laleiv 3:116-23
[147] Likkutei Maharich Seder Hisnahgus Erev Shabbos
[148] Sichos Haran 9 in name of Besht; Sefer Shemiras Haguf Vihanefesh [Lerner] 243:2
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